private journal entry - 2022-02-19

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object:private journal entry - 2022-02-19 - A.
object:A.
class:journal
class:entry
class:I want to tell you everything

notes
2022-02-19
the trip recap until conversation
the most wonderful conversation with A.. God bless her.
Analysis of A.
My emotional response
my heart
logical response
analysis of self
gratitude
analysis of situation
things I learned
things I would like clarity on
where I went wrong
improvements I can make
- the need for purification
ways I could have won her over
poem
four powers of the Mother for reference
offering to the Mother
Savitri
continued imagined dialog
repayment
requirements
unsorted / anything

(many details will be changed randomly to protect A.)

NOTES

yes if my private journal is not marked "class : private" than it is visable. enjoy.

2022-02-19 (sat) - A.

Sigh. "Be still my heart, thou has known worse than this"
the events of saturday will require / seems to deserve a great effort of unpacking.

So. I met this girl on a bus, we will call her A.
Ill try and recap what I think happened, before analysis if possible.

THE TRIP RECAP UNTIL CONVERSATION

For the first half of the trip or so, I was sitting with two seats. So I was scralled out on the seats, reading, not paying too much attention around me. the seats finally started to fill with the new passangers.
Being at the back of the bus, when the final group of girls entered I guess they had to fight between who was going to sit with the weird guy who looks semi homeless, or my companions with her RBF.

Anyways so this girl asked if she could sit there, and I wasnt stoked about it cause I recently smoked weed, thinking id have Savitri and the seats to myself. As it was a definitely planned to study Savitri on this 6+ hour bus ride.
So I gave a perhaps slightly begrunged yes or sure, and worked to move all my stuff over so she had her space.

For some time, I tried to ignore her and study Savitri, which I did with good success. But I was not reading Savitri alone, I was reading it with what felt like much much being looked at.
I even feel like she was taking my picture.
And I can get it, I was like deep in study, so it was like a show. i had my face buried close into my book as i etched in definitions.

I later found out from my companion that the other girls were like making jokes to her, or even making fun of her, so I wouldnt be surprised if they asked for pictures.

Regardless, I thought to myself, something like, "you are looking, do you want to see? I will show you."

So then I proceed to jump around to some of my favorite parts of the book, to show her what it was.
Not that she need to read it, that she would read me.
For as I went through the authors note, through the triple soul-forces (the three madonnas), and some other cantos.

I showed her my attempts at both relation to the truths, and in some cases my attempts of identity with.
Mother of Sorrow, of Might, of Light.

proceeding through tears and compassion, to strength and ferosity, to Light and wisdom.

then, eventually raised by the attempt, I spoke with her, as I thought, "if you took my picture without my consent, then I will let you know who I am,"

For I am "weird", yes, but also there is much good and love and wisdom and blessings and grace in the world. my heart is slowly opening. We are all humans in this together.

And then started my series of questions:

THE MOST WONDERFUL CONVERSATION WITH A.. GOD BLESS HER.

Ah. This conversation was so wonderful that my nights, so far, seem to be very often spent in thought of her.
I really have tried to imagine her beside me. Both in silence and in conversation.
the conversation really meant so much to me. God bless her.
With what seemed like her patience, perhaps charity, interest, understanding, attention.
I just felt so invited. I wish I made more eye contact with her.

you will have to excuse me if you would, eye contact makes me uncomfortable.

ATTEMPTED TRANSCRIPT OF CONVERSATION.

(I will sadly be heavily paraphrasing.. but I hope in time to recall the whole conversation if possible.)

J: "Do you mind if I ask you a random question?"
A: Sure.
J: I saw that you were programming, but it looked pretty easy so I am guessing you are majoring in something else and taking programming on the side?"
A: Well, I am taking Liberal Arts. Manufacturing Design, Design Theory?, Programming.
J:

ANALYSIS OF A.

Jesus... I dont understand how my heart has been so taken.
Is that all it takes is for a pretty girl to seem interested in what I have to say? ANd *snap* my heart throws itself at the person. like wtf.
I mean.. that is perhaps a simplication but.. okay. so A.

For now I will speak freely, in my perhaps intoxicated infatuation. Then I will do analysis with other portions, but ill speak from the heart first because.

Her smile..

MY EMOTIONAL RESPONSE TO A.

I want to cry. I dont think I did yet, but I feel it. it definitely seems like a fucking hole.

I wish I was still with her. I mean, if such a thing is good. I did infact pray and wish for it, but on the condition that it is for the best. Because if such a wish is unwise then yes avoid it.
But if it could be.. I enjoyed her company so much, I feel willing to make a tulpa in her image. She was like one of the goddesses from my vision.. patient, compassionate, full of charity,

it is possible she actually really liked me and I am so retarded as to have missed it. But I dont know.
I should have tooken a risk at the end but.. it wasnt till she was gone that the hole was emptied.

MY HEART

so for the next several days, I have spent many hours thinking of her, what I could have done different, what I could do to increase my chance of sitting with her if by chance I saw her again but she was with her friends. trying to guess what things meant, trying to imagine she was with me and continuing, what I could have asked, imagining wonderful future situations. etc etc sigh.

also she was very beautiful, we had masks on but her eyes, I can tell. So she is a young, pretty girl.. I am a older man dedicated to religion, philosophy, programming with aspbergers, a decent intellect, growing wisdom, and many stunted parts.

LOGICAL RESPONSE TO A.

okay so likely I was just likely weird and kinda interesting. but like she probably did not remotely feel the same way. But that constant looking.. I guess I cultivated interest by her seeing me in my element. ...

ANALYSIS OF SELF

Okay.. So.. it looks like the main thing of import was how fucking invited I felt to talk to her.
Like I repeatedly, repeatedly, asked her if it was okay if I ask her a question. or if she wanted to her something random (I think)
and her responses were always positive.
I really wanted to ensure she was fine with it because there werent any seats for her to move to, and there was an age difference. I dont want to be some older creepy man harassing some younger girl.
but if she was trying to avoid me, then she probably wouldnt have looked my way 100-200+ times.
she was working on her laptop for a time, but once we started speaking she was done with them. Also she did ask me questions and such.
Jeez how insecure am I, but also there are fucking reasons, so.

I do not think I made eye contact unless we were speaking, and when we did, her eyes seemed to be smiling.

I feel like it could all have been charity, or boredom mixed with open-mindedness.
It could also have been a huge act, like I was so open and expressive that it probably should be so embarrassing.

but I dont recall such a wonderful conversation.
It sadly was like 85-90% one sided, but like I really cant express how much it meant to me.

Its dreadful that I am saddened that it is over, instead of grateful that it happened at all.

It does point to my need for vital purity, it would also potentially be of great value to improve my conversation skills.
As sadly the conversation was so corrupted my the vital and ego.

I would be a greater catch if I gave up smoking, coffee, masturbation, weed,

GRATITUDE

God bless her. I am so fucking grateful for whatever that was. Okay. so I have not cried from longing, from the giant hole, but I am crying from gratitude.
I hope I never forget you, blessed woman, Thank you.

--- ANALYSIS OF SITUATION

THINGS I LEARNED

- perhaps I should give lectures, the joy of talking, but like good lord how often does someone respond like her.
-

THINGS I WOULD LIKE CLARITY ON

- I would like to see the Mother in a heightened state for clarity.
Though, my vital and mind, I think, has already wound up some wonderful fantasies/illusions.

the Truth burns clear.
so shrinking from the light makes sense.

--- WHERE I WENT WRONG?

--- IMPROVEMENT I CAN MAKE

--- WAYS I COULD HAVE WON HER OVER
(also similar to making room for a goddess in the mind)
- I could have been more forthcoming about my interest. I should have made more eye contact.

--- POEM
God bless her.
With her charity and patience and smile.
That turns hours into a moment,
And dispels tons of fears.

--- BECOMING THE BELOVED

FOUR POWERS OF THE MOTHER FOR REFERENCE

Maheshwari ::: One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.

Mahakali ::: Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.

Mahalakshmi ::: A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace.

Mahasaraswati ::: The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.

REPAYMENT

become the man, the divine man, you can be.
offer up the lower movements and next time share with me a greater, purer, living light.

REQUIREMENTS
- give up masturbation
- give up smoking

--- UNSORTED / ANYTHING

see also : all the Goddesses met in dreams or trance.

see also :::

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers

now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks

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private journal entry - 2022-02-19 - A.

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13 Rick Riordan
13 Álvares de Azevedo
11 Émile Nelligan
11 Christian Winther
9 William Shakespeare
9 Casimiro de Abreu
9 Arthur Conan Doyle
8 Stephen King
8 Michael Connelly
8 Horace
8 Gertrude Chandler Warner
8 Anne Sexton
7 Plato

1:Be as you wish to seem.
~ Socrates,

2:I am the Boundless Sky. ~ Avadhuta Gita,

3:And Eternity in an hour. ~ William Blake,

4:No man hath seen God at any time. ~ John,

5:to season you. ~ Hafiz,

6:To hold a pen is to be at war.
~ Voltaire,

7:An honest man is always a child.
~ Socrates,

8:which never ends. ~ Kabir,

9:I am a cage, in search of a bird. ~ Franz Kafka,

10:rare essence is He. ~ Kabir,

11:as peace to be spread. ~ Saint Francis of Assisi,

12:Education is at a turning point ~ Howard Gardner,

13:Failure is an event not a person.
~ Zig Ziglar,

14:Kings are sad creatures. ~ Abu al-Ala al-Ma'arri,

15:Life is real only then, when "I am". ~ Gurdjieff,

16:God ever geometrizes. ~ Plato,

17:Listen to this music. ~ Hafiz,

18:As you are, so is the world. ~ Sri Ramana Maharshi,

19:ice melting
by the gate
an early moon ~ Issa,

20:To love at all is to be vulnerable." ~ C. S. Lewis,

21:Whether I live or die, I am always ~ Sri Aurobindo,

22:A hill, a tree. An empty drifting boat. ~ Hsu Hsuan,

23:For so very, very long. ~ Hafiz,

24:Live each day as if dying. ~ Saint Anthony of Egypt,

25:You exist as an idea in your mind. ~ Shunryu Suzuki,

26:You live your life as if it's real. ~ Leonard Cohen,

27:Zen is an effort to become alert and awake." ~ Osho,

28:feel the stillness move. ~ Kabir,

29:To be is to be true. ~ Lao Tzu,

30:And empty words are evil. ~ Homer,

31:And the world will live as one ~ John Lennon, Imagine,

32:Nothing divides one so much as thought." ~ R.H. Blyth,

33:My library is an archive of longings.
~ Susan Sontag,

34:Opportunities multiply as they are seized.
~ Sun Tzu,

35:The good is that at which all things aim. ~ Aristotle?,

36:Too much is the same as not enough. ~ Miyamoto Musashi,

37:by those who let it go. ~ Lao Tzu,

38:Life is real only then, when "I am". ~ George Gurdjieff,

39:As confusion disappears, so does suffering ~ Ringu Tulku,

40:My course is set for an uncharted sea. ~ Dante Alighieri,

41:Not now, I am trying to read my book! ~ Pino, Ergo Proxy,

42:What does an atheist scream when they come? ~ Bill Hicks,

43:An idea is salvation by imagination. ~ Frank Lloyd Wright,

44:As confusion disappears, so does suffering. ~ Ringu Tulku,

45:copying poetry
from the past
an old diary ~ Buson

46:There is no friend as loyal as a book. ~ Ernest Hemingway,

47:Walk into the void. ~ Chuang Tzu,

48:Every step is on the path. ~ Lao Tzu,

49:I am a writer. Therefore. I am not sane. ~ Edgar Allan Poe,

50:I am myself the matter of my book.
~ Michel de Montaigne,

51:Still though, we should dance. ~ Hafiz,

52:Student, tell me, what is God? ~ Kabir,

53:A vice in the heart is an idol on the altar. ~ Saint Jerome,

54:Character is destiny. ~ Heraclitus,

55:Every day is an opportunity for a new life." ~ Rhonda Byrne,

56:Great deeds are usually wrought at great risks. ~ Herodotus,

57:Nature loves to hide. ~ Heraclitus,

58:Only Union with the Friend can cure it. ~ Rabia al-Adawiyya,

59:Scheherezade: Me. Looking at you, my love. ~ Arabien Nights,

60:Too many kings can ruin an army ~ Homer,

61:Wisdom is seeking wisdom. ~ Dogen Zenji,

62:Enjoy your achievements as well as your plans. ~ Max Ehrmann,

63:Every question does not deserve an answer. ~ Publilius Syrus,

64:Get rid of self-conceit. ~ Epictetus,

65:I hold a beast, an angel, and a madman in me. ~ Dylan Thomas,

66:I sell mirrors to blind people." ~ Kabir,

67:It's too late to be ready. ~ Dogen Zenji,

68:Kiss me, and you will see how important I am. ~ Sylvia Plath,

69:Liber enim librum aperit. One book opens another. ~ al-Razi?,

70:There is an eloquence in true enthusiasm." ~ Edgar Allan Poe,

71:Well begun is half done. ~ Aristotle,

72:Act your part with honor. ~ Epictetus,

73:Every perception is an opportunity for satori." ~ Zen proverb,

74:Hope is a waking dream.
~ Aristotle,

75:Knowledge shrinks as wisdom grows.
~ Alfred North Whitehead,

76:Marriage is an adventure, like going to war. ~ G K Chesterton,

77:My imagination is a monastery, and I am its monk ~ John Keats,

78:Stand guard at the portal of your mind. ~ Ralph Waldo Emerson,

79:We may define therapy as a search for value. ~ Abraham Maslow,

80:Cut the mind at its root and rest in naked awareness. ~ Tilopa,

81:How utterly Close you are. ~ Ibn Arabi,

82:Look for the divine in all things. ~ Plato,

83:O Truth, come, manifest. ~ The Mother,

84:There is an advantage in the wisdom won from pain. ~ Aeschylus,

85:The sun is new each day. ~ Heraclitus,

86:The two cannot be distinguished at all. ~ Jnaneshwar, Hinduism,

87:When I let go of what I am, I become what I might be. ~ Lao Tzu

88:Enough! ~ Sri Ramana Maharshi,

89:He was a wise man who invented God. ~ Plato,

90:Hold firmly to your word. ~ Maimonides,

91:It is harder to crack prejudice than an atom. ~ Albert Einstein,

92:Wherever you are is the entry point ~ Kabir,

93:Go after the gardener, not after the garden. ~ Rabia al-Adawiyya,

94:God does not fit in an occupied heart. ~ Saint John of the Cross,

95:If you wish to write, write. ~ Epictetus,

96:In Silence, feel the stillness move. ~ Kabir,

97:The thief left it behind: the moon at my window." ~ Taigu Ryokan,

98:Things keep their secrets. ~ Heraclitus,

99:What are men? Mortal gods. ~ Heraclitus,

100:He is the breath inside the breath." ~ Kabir,

101:In heaven an angel is no one in particular. ~ George Bernard Shaw,

102:Only the educated are free.
~ Epictetus,

103:Silence is safer than speech. ~ Epictetus,

104:Some people care too much. I think it's called love. ~ A.A. Milne,

105:The concept of Presence manifests as Emptiness. ~ Jetsun Milarepa,

106:Who Am I? ~ Sri Ramana Maharshi,

107:And yet you stop at every little pain. ~ Saint Elizabeth Ann Seton,

108:At the crescent moon
the silence
enters my heart. ~ Chiyo-ni,

109:Difficulty shows what men are. ~ Epictetus,

110:jealousy is
the death
of love ~ Ogawa,

111:The prisoner grows to love his chains. ~ Plato,

112:What was scattered, gathers. ~ Heraclitus,

113:When I look at my room, I see a girl who loves books. ~ John Green,

114:Winter always turns into spring. ~ Nichiren,

115:You can't use an old map to explore a new world. ~ Albert Einstein,

116:A great devastation is now near at hand." ~ Venerable Anna Emmerich,

117:Asses prefer garbage to gold. ~ Heraclitus,

118:Beware; for I am fearless, and therefore powerful.
~ Mary Shelley,

119:Change in all things is sweet." ~ Aristotle,

120:for You are the only one I want to see. ~ Hafiz,

121:I cannot sleep unless I am surrounded by books. ~ Jorge Luis Borges,

122:I live by letting things happen." ~ Dogen Zenji,

123:Man is on earth as in an egg. ~ Heraclitus,

124:Nothing is exactly as it seems nor is it otherwise.
~ Zen Proverb,

125:People are as repelled by a liar as they are of serpents. ~ Valmiki,

126:Sometimes even to live is an act of courage ~ Lucius Annaeus Seneca,

127:The master is himself an animal and needs a master. ~ Immanuel Kant,

128:We don't see things as they are, we see them as we are. ~ Anais Nin,

129:Why are there beings at all, instead of Nothing? ~ Martin Heidegger,

130:A dry soul is wisest and best. ~ Heraclitus,

131:A man's character is his fate. ~ Heraclitus,

132:A physicist is just an atom's way of looking at itself. ~ Niels Bohr,

133:A slave is but half a man. ~ Aristophanes,

134:Be in a continuous loving state. ~ Ibn Arabi,

135:Do not take a blind guide. ~ Aristophanes,

136:I sell mirrors in the city of the blind. ~ Kabir,

137:Knowledge is not intelligence. ~ Heraclitus,

138:The childhood shows the man, As morning shows the day. ~ John Milton,

139:Turn inward. ~ Sri Ramana Maharshi,

140:Wander where there is no path. ~ Chuang Tzu,

141:a butterfly
is also made
of dust ~ Ogawa,

142:Action speaks louder than words but not nearly as often. ~ Mark Twain,

143:A joke is an epigram on the death of a feeling. ~ Friedrich Nietzsche,

144:At all times it is best to be present to what is before you. ~ Pindar,

145:Faith Alone is what really matters. ~ Nichiren,

146:God has entrusted me with myself. ~ Epictetus,

147:If it pleases the gods, so be it. ~ Epictetus,

148:One day the victory is certain. ~ The Mother,

149:The essence of God, if at all God has an essence, is Beauty. ~ Hermes,

150:To lead the people, walk behind them. ~ Lao Tzu,

151:What we give to the poor, we lend to God. ~ Homer,

152:A fool is excited by every word. ~ Heraclitus,

153:By words the mind is winged. ~ Aristophanes,

154:Call me whatever you like; I am who I must be.
~ Friedrich Nietzsche,

155:Do not be amazed by the true dragon. ~ Dogen Zenji,

156:In my heart of hearts I have loved God completely. ~ Rabia al-Adawiyya,

157:Life isn't as serious as the mind makes it out to be." ~ Eckhart Tolle,

158:Prayer begins at the edge of emptiness. ~ Rabbi Abraham Joshua Heschel,

159:The Door is open. It is you who keep turning away. ~ Rabia al-Adawiyya,

160:The essence of life is in remembering God. ~ Kabir,

161:The right people will always find you at the right time." ~ R.M. Drake,

162:Time is only an idea. There is only the Reality. ~ Sri Ramana Maharshi,

163:Time is three eyes and eight elbows. ~ Dogen Zenji,

164:War is the father of all things. ~ Heraclitus,

165:When there is no desire all things are at peace. ~ Tao Te Ching, ch.37,

166:All is flux; nothing stays still. ~ Heraclitus,

167:As you start to walk out on the way, the way appears. ~ Jalaluddin Rumi,

168:At the crescent moon the silence enters my heart. ~ Chiyo-ni, 1703-1775,

169:He did each single thing as if he did nothing else.
~ Charles Dickens,

170:Ignorance, the root and stem of every evil. ~ Plato,

171:It is as it is. ~ Sri Ramana Maharshi,

172:Never stop sculpting your own statue. ~ Plotinus,

173:No great thing is created suddenly. ~ Epictetus,

174:Nothing is as powerful as an idea whose time has come.
~ Vicktor Hugo,

175:Nothing is so difficult as not deceiving oneself. ~ Ludwig Wittgenstein,

176:the unseen, can make the soul look upwards. ~ Plato,

177:Those who are predestined receive the help of an Inner Guide. ~ TM, WM3,

178:A friend to all is a friend to none. ~ Aristotle,

179:Anything worth doing is worth doing poorly -- at first. ~ G K Chesterton,

180:Be what you are. ~ Sri Ramana Maharshi,

181:Do not try to seem wise to others.
~ Epictetus,

182:God is greater than God. ~ Meister Eckhart,

183:God is Light. ~ John, the Eternal Wisdom

184:Grace always is. ~ Sri Ramana Maharshi,

185:His creation never had a beginning and will never have an end. ~ The Bab,

186:Listen, my friend. He who loves understands. ~ Kabir,

187:Look at everything, and think, how would I program this? ~ Andrew Kanegi,

188:Only a few arrive at nothing, because the way is long. ~ Antonio Porchia,

189:Take me from everything that takes me away from You. ~ Rabia al-Adawiyya,

190:The Self is all. ~ Sri Ramana Maharshi,

191:The world is won by those who let it go. ~ Lao Tzu,

192:What is, is God. ~ Sri Ramana Maharshi,

193:An eye for an eye will only make the whole world blind. ~ Mohandas Gandhi,

194:Autonomy is impossible as long as one is driven by anything. ~ Gabor Mate,

195:Do not seek the truth, only cease to cherish your opinions." ~ Seng-ts'an,

196:For success, attitude is equally as important as ability." ~ Walter Scott,

197:Make everything as simple as possible, but not simpler. ~ Albert Einstein,

198:Move in harmony with the present moment." ~ Lao Tzu,

199:Much learning does not teach sense. ~ Heraclitus,

200:Practice and enlightenment are not two. ~ Dogen Zenji,

201:Sat is within us. ~ Sri Ramana Maharshi,

202:Sometimes it is a good choice not to choose at all. ~ Michel de Montaigne,

203:There is no mind. ~ Sri Ramana Maharshi,

204:The universe is comprised of sixes and fours. ~ Plato,

205:What's the difference between yes and no? ~ Lao Tzu,

206:Ye are Gods. ~ Psalms, the Eternal Wisdom

207:Zen is not an art; it's not a religion. It's a realization." ~ Gene Clark,

208:Am I allowed to ask my book / whether it's true I wrote it? ~ Pablo Neruda,

209:And what he greatly thought, he nobly dared.
~ Homer,

210:Be who you really are and go the whole way ~ Lao Tzu,

211:Every man is born as many men and dies as a single one. ~ Martin Heidegger,

212:Forgetting oneself is opening oneself.
~ Dogen Zenji,

213:God is all and all is God. ~ Meister Eckhart,

214:God is within you. ~ Sri Ramana Maharshi,

215:Greater dooms win greater destinies. ~ Heraclitus,

216:May Allah steal from you All that steals you from Him. ~ Rabia al-Adawiyya,

217:Quality is not an act, it is a habit." ~ Aristotle,

218:Silence is the maturation of wisdom. ~ Maimonides,

219:The seeing have the world in common. ~ Heraclitus,

220:The thief left it behind; the moon at my window. ~ Taigu Ryokan, 1758-1831,

221:To see things in the seed, that is genius. ~ Lao Tzu,

222:A coward cannot have any prayer answered. ~ Nichiren,

223:A day of silence can be a pilgrimage in itself. ~ Hafiz,

224:All is living. ~ Hermes, the Eternal Wisdom

225:As a writer you should not judge. You should understand. ~ Ernest Hemingway,

226:At the touch of love everyone becomes a poet.
~ Plato,

227:Dream as if you'll live forever. Live as if you'll die today." ~ James Dean,

228:God is a comedian playing to an audience that is afraid to laugh. ~ Voltaire

229:He buries gold who hides the truth.
~ Pythagoras,

230:I am an autumn butterfly. I am just one pin. ~ Mitsuhashi Takajo, 1899-1972,

231:I am near you. ~ The Mother, Words Of The Mother I,

232:I am not an Athenian, nor a Greek, but a citizen of the world.
~ Socrates,

233:I must die; so must I die groaning too? ~ Epictetus,

234:In the gap between thoughts ~ Jetsun Milarepa,

235:In the myriad universes of thought and creation, I alone Am. ~ Robert Adams,

236:look inside, and seek That. ~ Jalaluddin Rumi,

237:May I meet each moment fully. May I meet it as a friend. ~ Sylvia Boorstein,

238:Nothing in the entire universe is hidden. ~ Dogen Zenji,

239:Nothing is more powerful than an idea whose time has come.
~ Vicktor Hugo,

240:Our prayers of forgiveness need prayers of forgiveness. ~ Rabia al-Adawiyya,

241:The person attempting to travel two roads at once will get nowhere. ~ Xunzi,

242:The sound of water says what I think. ~ Chuang Tzu,

243:We must always be disturbed by the truth. ~ Dogen Zenji,

244:What is real is a presence. ~ Jalaluddin Rumi,

245:Ants, fighting together, will vanquish the lion. ~ Saadi,

246:Bliss is within you. ~ Sri Ramana Maharshi,

247:If the heart becomes hardened, the eye becomes dry. ~ Ibn Qayyim Al Jawziyya,

248:I have no special talents. I am only passionately curious. ~ Albert Einstein,

249:It does not matter how slowly you go as long as you do not stop. ~ Confucius,

250:Let us go singing as far as we go: the road will be less tedious.
~ Virgil,

251:The first and best victory is to conquer self.
~ Plato,

252:Wherever you go, go with all your heart. ~ Confucius,

253:Wisdom is Crystallized Pain.
~ Rudolf Steiner,

254:Act but do not react. ~ Sri Ramana Maharshi,

255:All things end in the Tao, as rivers flow into the sea. ~ Tao Te Ching, ch.32,

256:As if mending socks, I repair my mind and live on. ~ Yoshino Yoshiko, b 1915.,

257:Be not another, if you can be yourself. ~ Paracelsus,

258:Consider me as one who loves poetry and persimmons. ~ Masaoka Shiki 1867-1902,

259:Cowardice, the dread of what will happen. ~ Epictetus,

260:Enlightenment is intimacy with all things." ~ Dogen Zenji,

261:Go to the root of it. ~ Sri Ramana Maharshi,

262:He is here. ~ Saint Augustine of Hippo,

263:I am seeking, I am striving, I am in it with all my heart. ~ Vincent van Gogh,

264:I AM THAT
~ Sri Nisargadatta Maharaj,

265:I know who I am and who I may be, if I choose. ~ Miguel de Cervantes Saavedra,

266:It is in changing that we find purpose. ~ Heraclitus,

267:Not engaging in ignorance is wisdom." ~ Bodhidharma,

268:Political correctness is merely fascism disguised as manners. ~ George Carlin,

269:The friend of silence comes close to God. ~ Saint John Climacus, (579-649 AD),

270:The image of God throws a shadow that is just as great as itself. ~ Carl Jung,

271:Thinking in isolation and with pride ends in being an idiot. ~ G K Chesterton,

272:Truth does not waver. ~ Sri Ramana Maharshi,

273:You are always Bliss. ~ Sri Ramana Maharshi,

274:Beyond infinite, there is more infinite. ~ Chuang Tzu,

275:do not grieve." ~ Hafiz, @Sufi_Path

276:Do not let your precious movements come to naught. ~ Hafiz,

277:Go beyond language. Go beyond thought. ~ Bodhidharma,

278:If you chase two rabbits, you catch none." ~ Confucius,

279:I have no disciple. I am the servant of the servant of Rama. ~ Sri Ramakrishna,

280:Keep squeezing drops of the sun from your prayers. ~ Hafiz,

281:Not Engaging in Ignorance is Wisdom.
~ Bodhidharma,

282:The essence of the Way is detachment." ~ Bodhidharma,

283:The older I get, the surer I am that I'm not running the show. ~ Leonard Cohen,

284:There is no suitable name for the eternal Tao. ~ Lao Tzu,

285:The will is what man has as his unique possession. ~ Saint Joseph of Cupertino,

286:To protect you. ~ Hafiz, @Sufi_Path

287:We are never so defenseless against suffering as when we love. ~ Sigmund Freud,

288:What you seek is seeking you
~ Jalaluddin Rumi,

289:A dog is better than I am, for he has love and does not judge. ~ Saint Xanthias,

290:A flute with no holes is not a flute. ~ Matsuo Basho,

291:An outside enemy exists only if there is anger inside." ~ Thubten Zopa Rinpoche,

292:Books are the training weights of the mind. ~ Epictetus,

293:Don't explain your philosophy. Embody it.
~ Epictetus,

294:I am different. Let this not upset you.
~ Paracelsus,

295:I love God: I have no time left In which to hate the devil. ~ Rabia al-Adawiyya,

296:I want to die, even though I don't have to. ~ Epictetus,

297:Life is the flight of the alone to the alone. ~ Plotinus,

298:Nothing great comes into being all at once. ~ Epictetus,

299:The man was such an intellectual he was of almost no use. ~ Georg C Lichtenberg,

300:The most valuable gift you can receive is an honest friend." ~ Stephen Richards,

301:The path up and down is one and the same. ~ Heraclitus,

302:To go beyond is as wrong as to fall short." ~ Confucius,

303:To win any battle, you must fight as if you are already dead ~ Miyamoto Musashi,

304:What is reality? An icicle forming in fire.
~ Dogen Zenji,

305:Whenever God lays His glance, Life starts clapping! ~ Hafiz,

306:You are, I think, an evening star, the fairest of all the stars. ~ Sappho, [T5],

307:You become what you give your attention to. ~ Epictetus,

308:All is full of gods ~ Thales, the Eternal Wisdom

309:An empire founded by war has to maintain itself by war.
~ Baron de Montesquieu,

310:Doubts will cease only when the non-self is put an end to. ~ Sri Ramana Maharshi,

311:God is our refuge and our strength, an ever-present help in trouble. ~ Anonymous,

312:Grace is always present. ~ Sri Ramana Maharshi,

313:He who returns from a journey is not the same as he who left." ~ Chinese Proverb,

314:High thoughts must have high language. ~ Aristophanes,

315:How lucky I am to have something that makes saying goodbye so hard. ~ A.A. Milne,

316:I see what need be seen. ~ Sri Ramana Maharshi,

317:It is not enough to try, you must succeed. ~ The Mother,

318:It's not what you look at that matters, it's what you see. ~ Henry David Thoreau,

319:Listen. ~ Jalaluddin Rumi, @Sufi_Path

320:Man believes either in a God or in an idol. ~ Max Scheler, On the Eternal in Man,

321:May the gratitude in my heart kiss all the universe. ~ Hafiz,

322:No one is more hated than he who speaks the truth.
~ Plato,

323:Rivers know this: there is no hurry. We shall get there some day." ~ A. A. Milne,

324:Seek the real, the Self. ~ Sri Ramana Maharshi,

325:The remedy against want is to moderate your desires. ~ Saadi,

326:The whole is more than the sum of its parts. ~ Aristotle,

327:Think of God more often than thou breathest. ~ Epictetus,

328:To be an object of attraction for all women, you must desire none ~ Eliphas Levi,

329:To see God is to be God. ~ Sri Ramana Maharshi,

330:We were together. I forget the rest.
~ Walt Whitman,

331:Whatever you do, think of the Glory of God as your main goal. ~ Saint John Bosco,

332:What is the product of virtue? Tranquillity. ~ Epictetus,

333:You are already perfect. ~ Sri Ramana Maharshi,

334:A man may die, nations may rise and fall, but an idea lives on. ~ John F. Kennedy,

335:A Zen master's life is one continuous mistake." ~ Dogen Zenji,

336:Be still my heart; thou hast known worse than this.
~ Homer,

337:Do not laugh much or often or unrestrainedly. ~ Epictetus,

338:God who preceded all existence is a refuge. ~ Maimonides,

339:How can you hide from what never goes away? ~ Heraclitus,

340:If men knew themselves, they would know God." ~ Ibn Arabi,

341:It is created little by little, day by day. ~ Heraclitus,

342:Life, if well spent, is long. ~ Leonardo da Vinci,

343:Life itself is a quotation.
~ Jorge Luis Borges,

344:Mind and matter co-exist. ~ Sri Ramana Maharshi,

345:More light! ~ Johann Wolfgang von Goethe,

346:My own thoughts are struggling against me. Why am I drawn to the bait? ~ Petrarca,

347:Not creating delusions is enlightenment." ~ Bodhidharma,

348:That which is, always is. ~ Sri Ramana Maharshi,

349:The beginning is the most important part of the work. ~ Plato,

350:The best of me when no longer visible." ~ Walt Whitman,

351:The phases of fire are craving and satiety. ~ Heraclitus,

352:There is no shame in making an honest effort. ~ Epictetus,

353:There is no then, no now. ~ Sri Ramana Maharshi,

354:The Self is ever-present. ~ Sri Ramana Maharshi,

355:The soul is dyed the color of its thoughts. ~ Heraclitus,

356:Tis Lilith. ~ Johann Wolfgang von Goethe,

357:Today things are better than yesterday. ~ Aristophanes,

358:Words are not needed. ~ Saint Teresa of Avila,

359:You were coming… ~ Hafiz, @Sufi_Path

360:am its disciple. How many are there alive who have taken in its meaning." ~ Kibir,

361:A zen master's life is one continuous mistake.
~ Dogen Zenji,

362:He is an eternal silence. ~ id, the Eternal Wisdom

363:Is it not the same distance to God everywhere? ~ Epictetus,

364:My idea of an agreeable person is a person who agrees with me. ~ Benjamin Disraeli,

365:Sincerity is Self-evident. ~ Sri Ramana Maharshi,

366:The Earth would die
If the sun stopped kissing her. ~ Hafiz,

367:The real is ever as it is. ~ Sri Ramana Maharshi,

368:There is no river at all, and no boat, and no boatman. ~ Kabir,

369:Truth is that of the Self. ~ Sri Ramana Maharshi,

370:We are all in the gutter, but some of us are looking at the stars.
~ Oscar Wilde,

371:We are caught half asleep by every appearance. ~ Epictetus,

372:When there is no desire, all things are at peace." ~ Lao Tzu,

373:When you really look for me you will see me instantly. ~ Kabir,

374:work expands so as to fill the time available for its completion ~ Parkinson's Law,

375:An unknown tree
with mysterious flowers
beautiful fragrance ~ Matsuo Basho?

376:Freeing oneself from words is liberation.
~ Bodhidharma,

377:Have faith and go on. ~ The Mother, Words Of The Mother II,

378:How much better is it to weep at joy, than to joy at weeping? ~ William Shakespeare,

379:It always remains One only. ~ Sri Ramana Maharshi,

380:Mankind must put an end to war or war will put an end to mankind. ~ John F. Kennedy,

381:Roads were made for journeys not destinations." ~ Confucius,

382:Saki, with the light of wine up-kindle the cup of ours. ~ Hafiz,

383:The beginning is the most important part of the work.
~ Plato,

384:The Consciousness within, purged of the mind, is felt as God. ~ Sri Ramana Maharshi,

385:The fates have given mankind a patient soul. ~ Homer, The Iliad,

386:The light of Christ is an endless day that knows no night. ~ Saint Maximus of Turin,

387:The real Self is permanent. ~ Sri Ramana Maharshi,

388:Thou art. ~ Delphic Inscription, the Eternal Wisdom

389:to have faith is precisely to lose one's mind so as to win God. ~ Soren Kierkegaard,

390:we will
always be
disturbed by the truth ~ Dogen Zenji,

391:You must conceal your good deeds as you conceal your evil deeds ~ Rabia al-Adawiyya,

392:All know the way, but few actually walk it." ~ Bodhidharma,

393:As you are, so is the world. ~ Sri Ramana Maharshi,

394:Being itself can be apprehended only as love. ~ Ferdinand Ulrich, Homo Abyssus (291),

395:closer than my veins. ~ Hafiz, @Sufi_Path

396:Do whatever you will, but first be such as are able to will.
~ Friedrich Nietzsche,

397:For all is full of God. ~ Hermes, the Eternal Wisdom

398:Give your weakness to one who helps. ~ Jalaluddin Rumi,

399:I have the true feeling of myself only when I am unbearably unhappy.
~ Franz Kafka,

400:Judge by the truth. The truth is in the present. ~ Ibn Arabi,

401:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes,

402:Let yourself become living poetry.
~ Jalaluddin Rumi,

403:Love as brothers. ~ Peter III. 8, the Eternal Wisdom

404:Love like the light silently wrapping all. ~ Walt Whitman,

405:Make intelligent use of the Muses as an aid to the soul. ~ Plato,

406:My religion is not deceiving myself. ~ Jetsun Milarepa,

407:Now is the time to be heroic.
~ The Mother, Agenda Vol 13,

408:Realization is for everyone. ~ Sri Ramana Maharshi,

409:Speak ye the truth. ~ Dhammapada, the Eternal Wisdom

410:Success is as dangerous as failure. Hope is as hollow as fear. ~ Tao Te Ching, ch.13,

411:The mind cannot kill itself. ~ Sri Ramana Maharshi,

412:then you are grateful for everything." ~ From "Before I Am,", (2nd ed. 2017), Mooji.,

413:There is no cause for worry. ~ Sri Ramana Maharshi,

414:The Self alone is permanent. ~ Sri Ramana Maharshi,

415:The Truth is realized in an instant; the Act is practiced step by step." ~ Seungsahn,

416:Think no evil thoughts. ~ Kun Yu, the Eternal Wisdom

417:Thoughts change but not you. ~ Sri Ramana Maharshi,

418:Time is a game played beautifully by children. ~ Heraclitus,

419:Until life finds Him pain can never end. ~ Sri Aurobindo,

420:We're fools whether we dance or not, so we might as well dance.
~ Japanese Proverb,

421:Whenever you do a thing, act as if all the world were watching.
~ Thomas Jefferson,

422:A sympathetic friend can be quite as dear as a brother.
~ Homer,

423:Be an empty page, untouched by words. ~ Jalaluddin Rumi,

424:Death is an evil; the gods have so judged; had it been good, they would die. ~ Sappho,

425:God and Nature are one. ~ Spinoza, the Eternal Wisdom

426:Great men have the nature of a child. ~ Sri Ramakrishna,

427:Guru's grace is always there. ~ Sri Ramana Maharshi,

428:He is pure of all name. ~ The Bab, the Eternal Wisdom

429:I am the true vine, and my Father is the gardener. ~ Anonymous, The Bible, John, 15:1,

430:in my world of lovers. ~

431:Latent structure is master of obvious structure ~ Heraclitus,

432:Nothing is impossible for one who is attentive. ~ The Mother,

433:Prayer should bring us to an altar where no walls or names exist. ~ Rabia al-Adawiyya,

434:Realization is already there. ~ Sri Ramana Maharshi,

435:Silence is also conversation. ~ Sri Ramana Maharshi,

436:SILENCE is the best language. ~ Sri Ramana Maharshi,

437:Speak well, act better. ~ Catinat, the Eternal Wisdom

438:sunrise
is where
the Gods live ~ Kobayashi Issa,

439:The body itself is a thought. ~ Sri Ramana Maharshi,

440:The root of all desires is the one desire: to come home, to be at peace. ~ Jean Klein,

441:The Self is ever the witness. ~ Sri Ramana Maharshi,

442:Act as you speak. ~ Lalita-vistara, the Eternal Wisdom

443:Alone the sage can recognize the sage. ~ Sri Ramakrishna,

444:An invisible car came out of nowhere, struck my vehicle and vanished. ~ Abraham Maslow,

445:As a man thinketh in his heart so shall he be
~ Anonymous, The Bible, Proverbs, 23:7,

446:A true artist is someone who gives birth to a new reality. ~ Plato,

447:Every moment of light and dark is a miracle. ~ Walt Whitman,

448:Five exclamation marks, the sure sign of an insane mind. ~ Terry Pratchett, Reaper Man

449:Glory to Thee O Lord, victor over all obstacles. ~ The Mother,

450:Guru is not the physical form. ~ Sri Ramana Maharshi,

451:In death he sees life. ~ Bha-ullah, the Eternal Wisdom

452:It is all He, only in different forms. ~ Sri Ramakrishna,

453:Just by being I'm here in the snow-fall. ~ Kobayashi Issa,

454:Knowing yourself is the beginning of all wisdom.
~ Aristotle,

455:Learning never exhausts the mind. ~ Leonardo da Vinci,

456:Love one another. ~ John. XIII, 14, the Eternal Wisdom

457:No praise for me in this or that,
all praise to You in both. ~ Rabia al-Adawiyya,

458:No want is the greatest bliss. ~ Sri Ramana Maharshi,

459:One man is worth thousand if he is extraordinary ~ Heraclitus,

460:Peace be unto you. ~ John. XIV. 21, the Eternal Wisdom

461:Pleasure in the job puts perfection in the work.
~ Aristotle,

462:Sorrow is a form of Evil. ~ Hermes, the Eternal Wisdom

463:The end of all wisdom is Love. ~ Sri Ramana Maharshi,

464:The Heart is the only Reality. ~ Sri Ramana Maharshi,

465:The mind cannot seek the mind. ~ Sri Ramana Maharshi,

466:The treasures of the heart are most valuable of all. ~ Nichiren,

467:Think of patience as an act of being open to whatever comes your way." ~ Lodro Rinzler,

468:Uncertainty is an uncomfortable position. But certainty is an absurd one.
~ Voltaire,

469:You would succeed if you were sincere. ~ Sri Ramakrishna,

470:Acceptive and at ease, distilling the present hour, whatever, wherever it is. ~ Whitman,

471:All books will become light in proportion as you find light in them. ~ Mortimer J Adler,

472:An integral approach acknowledges that all views have a degree of truth.
~ Ken Wilber,

473:As soon as you trust yourself, you will know how to live." ~ Johann Wolfgang von Goethe,

474:Atman alone exists and is real. ~ Sri Ramana Maharshi,

475:Be as a tower firmly set Shakes not its top for any blast that blows. ~ Dante Alighieri,

476:Begin at once to live, and count each separate day as a separate life.
~ Seneca, [T5],

477:By silence, eloquence is meant. ~ Sri Ramana Maharshi,

478:Do yourself what you wish others to do. ~ Sri Ramakrishna,

479:For small creatures such as we the vastness is bearable only through love. ~ Carl Sagan,

480:I am who I am and I have the need to be. ~ Antoine de Saint-Exupéry, The Little Prince,

481:I am with you wherever you are. ~ Sri Ramana Maharshi,

482:Inside of you" ~ Jalaluddin Rumi, @Sufi_Path

483:Intolerance is evidence of impotence. ~ Aleister Crowley,

484:Love is the actual form of God. ~ Sri Ramana Maharshi,

485:Meditation is your true nature. ~ Sri Ramana Maharshi,

486:No prayer is complete without prescence ~ Jalaluddin Rumi,

487:Nothing in the affairs of men is worthy of great anxiety.
~ Plato,

488:One cannot deny one's own Self. ~ Sri Ramana Maharshi,

489:Only the wisest and stupidest of men never change." ~ Confucius,

490:Perhaps it is everywhere - on water and land. ~ Walt Whitman,

491:Reality has no inside, outside, or middle part. ~ Bodhidharma,

492:Samadhi is one's natural state. ~ Sri Ramana Maharshi,

493:Silence is never-ending speech. ~ Sri Ramana Maharshi,

494:Stay close to anything that makes you glad you are alive.
~ Hafiz,

495:The object of the intellect is being.
~ Meister Eckhart,

496:The soul bound is man; free, it is God. ~ Sri Ramakrishna,

497:This Agenda... is my gift to those who love me.
~ The Mother,

498:Thou shalt not kill. ~ Exodus XX.82, the Eternal Wisdom

499:Thyself vindicate thyself. ~ Seneca, the Eternal Wisdom

500:To be full of light is the aim. ~ Sri Ramana Maharshi,

501:Understand what words you use first, then use them. ~ Epictetus,

502:We who think we are about to die will laugh at anything. ~ Terry Pratchett, Night Watch,

503:What allows us to be human is something daemonic. ~ Heraclitus,

504:What if I fell in a forest: would a tree hear? ~ Annie Dillard, Pilgrim at Tinker creek,

505:Where there is something good at hand, there warfare begins. ~ Philokalia, Barsanuphius,

506:Wisdom consists in speaking and acting the truth. ~ Heraclitus,

507:aware of life
passing like dew
they play in the sun ~ Ogawa,

508:A woman is the only thing I am afraid of that I know will not hurt me. ~ Abraham Lincoln,

509:Do not accept anything as love which lacks truth." ~ Saint Teresia Benedicta a Cruce OCD,

510:Do not view mountains from the scale of human thought. ~ Dogen Zenji,

511:Dreams have only one owner at a time. That's why dreamers are lonely. ~ William Faulkner,

512:Everything is within one's Self. ~ Sri Ramana Maharshi,

513:God is all and all is God. ~ Eckhart, the Eternal Wisdom

514:Hasten slowly and you shall soon arrive. ~ Jetsun Milarepa,

515:He who labours, prays. ~ Saint Augustine of Hippo,

516:If your mind is pure, all buddha-lands are pure. ~ Bodhidharma,

517:Let them sleep. ~ Jalaluddin Rumi, @Sufi_Path

518:No furniture is so charming as books. ~ Sydney Smith , A memoir of the Rev. Sydney Smith

519:No man liveth to himself. ~ St. Paul, the Eternal Wisdom

520:Nor any more heaven or hell than there is now. ~ Walt Whitman,

521:One ought not to act and speak like people asleep. ~ Heraclitus,

522:Reality has no inside, outside, or middle part." ~ Bodhidharma,

523:Seek to be the purple thread in the long white gown. ~ Epictetus,

524:Surrender, and all will be well. ~ Sri Ramana Maharshi,

525:The sage knows himself. ~ Lao-Tse-35, the Eternal Wisdom

526:The Universe is a unity. ~ Philolaus, the Eternal Wisdom

527:Those who seek the easy way do not seek the true way." ~ Dogen Zenji,

528:to be fragrant. ~ Jalaluddin Rumi, @Sufi_Path

529:To God all things are beautiful and good and just. ~ Heraclitus,

530:To seek is to suffer. To seek nothing is bliss." ~ Bodhidharma,

531:Ye must be born again. ~ John III. 7, the Eternal Wisdom

532:Yet man is born unto trouble, as the sparks fly upward. ~ Anonymous, The Bible, Job, 5 7,

533:An evil enemy will burn his own nation to the ground... to rule over the ashes. ~ Sun Tzu,

534:Consider that nirvana is itself no other than our life. ~ Dogen Zenji,

535:Even if you persuade me, you won't persuade me. ~ Aristophanes,

536:Go in this thy might. ~ Judges VI. 14, the Eternal Wisdom

537:Have no vicious thoughts. ~ Confucius, the Eternal Wisdom

538:I am very discouraged. What should I do? Master says, 'encourage others.'
~ Zen Proverb,

539:I am yours. Don't give myself back to me. ~ Jalaluddin Rumi,

540:I'm afraid I can't explain myself, sir. Because I am not myself, you see? ~ Lewis Carroll,

541:I'm alone and nobody is in the mirror ~ Jorge Luis Borges,

542:Indolence is a soil. ~ Buddhist Texts, the Eternal Wisdom

543:It is a good thing for an uneducated man to read books of quotations. ~ Winston Churchill,

544:It may seem difficult at first, but all things are difficult at first. ~ Miyamoto Musashi,

545:Look for the answer inside your question. ~ Jalaluddin Rumi,

546:Look within things. ~ Marcus Aurelius, the Eternal Wisdom

547:Love has no boundary, and will never cease to grow as we add light to light. ~ Philokalia,

548:Man is a small universe. ~ Democritus, the Eternal Wisdom

549:Man suffers through lack of faith in God. ~ Sri Ramakrishna,

550:Never do today what you can put off until tomorrow. ~ Heraclitus,

551:Perhaps one did not want to be loved so much as to be understood.
~ George Orwell, 1984,

552:The flame that burns twice as bright burns half as long." ~ Lao Tzu,

553:The gods are immortal men, and men are mortal gods. ~ Heraclitus,

554:The habit of knowledge
is not human but devine. ~ Heraclitus,

555:There is no leaving or returning. ~ Sri Ramana Maharshi,

556:The Universe is a unity. ~ Anaxagoras, the Eternal Wisdom

557:We circle in the night and we are devoured by fire. ~ Heraclitus,

558:What is bliss but your own being? ~ Sri Ramana Maharshi,

559:Who in the world am I? Ah, that's the great puzzle.' ~ Lewis Carroll, Alice in Wonderland,

560:Your own self is lying, unbelieving. Tame it through efforts and of struggle. ~ Al-Jilani,

561:a cushion for the head..... ~ Hafiz, @Sufi_Path

562:A hidden connection is stronger than an obvious one. ~ Heraclitus,

563:All philosophy lies in two words, sustain and abstain. ~ Epictetus,

564:Become what thou art. ~ Orphic Precept, the Eternal Wisdom

565:Beware the man of a single book. ~ Saint Thomas Aquinas,

566:Conceal your good qualities as much as you conceal your bad qualities. ~ Rabia al-Adawiyya,

567:Control thy passions lest they take vengeance on thee. ~ Epictetus,

568:Everyone who has this hope based on him makes himself pure, as he is pure." ~ 1 John 3:2-3,

569:God is at home. We are in the far country. ~ Meister Eckhart,

570:Good poetry ... makes the universe ... reveal its ... 'secret' ~ Hafiz,

571:[Heraclitus speaks as if] in entrancement ... but [also] truthfully. ~ Friedrich Nietzsche,

572:How can I study from below, that which is above? ~ Aristophanes,

573:If anything goes wrong, repeat OM, all will go well. ~ The Mother,

574:I know well what I am fleeing from but not what I am in search of.
~ Michel de Montaigne,

575:Is not everything the work of God? ~ Sri Ramana Maharshi,

576:I threw my cup away when I saw a child drinking from his hands at the trough.
~ Diogenes,

577:It is all mind or maya [illusion]. ~ Sri Ramana Maharshi,

578:not a devil
not a saint
just a slug ~ Kobayashi Issa,

579:The more you know, the more you know you don't know.
~ Aristotle,

580:The only reason for time is so that everything doesn't happen at once.
~ Albert Einstein,

581:There is in every child at every stage a new miracle of vigorous unfolding. ~ Erik Erikson,

582:The Self is the center of centers. ~ Sri Ramana Maharshi,

583:Thinking is a sacred disease and sight is deceptive. ~ Heraclitus,

584:To pardon the oppressor is to deal harshly with the oppressed. ~ Saadi,

585:To rank the effort above the prize may be called love. ~ Confucius,

586:What you wish others to do, do yourselves. ~ Sri Ramakrishna,

587:When the old plum tree blooms, the entire world blooms. ~ Dogen Zenji,

588:Work is not always required. There is such a thing as sacred idleness." ~ George MacDonald,

589:You are merely an instrument through which Consciousness is functioning. ~ Ramesh Balsekar,

590:You bear God within you, poor wretch, and know it not. ~ Epictetus,

591:Abundance of knowledge does not teach men to be wise. ~ Heraclitus,

592:All know the Way, but few actually walk it.
~ Bodhidharma, [T5],

593:And burn my thorn. ~ Jalaluddin Rumi, @Sufi_Path

594:and never in this life of delusion. ~ Sri Ramana Maharshi,

595:At the core of all well-founded belief lies belief that is unfounded. ~ Ludwig Wittgenstein,

596:Could there ever be a more wonderful story than your own? ~ Nichiren,

597:Grow out of that." ~ Jalaluddin Rumi, @Sufi_Path

598:Hard to animals, hard to men. ~ Proverb, the Eternal Wisdom

599:How can the self not know the Self? ~ Sri Ramana Maharshi,

600:If you wish to be good, first believe that you are bad. ~ Epictetus,

601:In the midst of winter, I found there was, within me, an invincible summer." ~ Albert Camus,

602:It is harder to fight pleasure than to fight emotion. ~ Heraclitus,

603:It's drizzling.
Here I am,
still alive.
~ Santoka Taneda,

604:Life is like an ice-cream cone, you have to lick it one day at a time." ~ Charles M. Schulz,

605:Live as if you were to die tomorrow. Learn as if you were to live forever. ~ Mahatma Gandhi,

606:Make friends with angels. ~ Saint Augustine of Hippo,

607:mushrooms gathering
on an old maple stump
autumn rain
~ Ogawa,

608:Never forget the lonely taste of the white dew.
~ Matsuo Basho,

609:Nowhere at all - that's the nature of mind! ~ Tanatric Buddhist Woman Song, (8th - 11th c.),

610:Peace of mind itself is liberation. ~ Sri Ramana Maharshi,

611:.... save Thee. " ~ Fakhruddin Iraqi, @Sufi_Path

612:Set not thy heart upon riches. ~ Psalms, the Eternal Wisdom

613:Strive for the truth so that out from your soul a sun may rise. ~ Hafiz,

614:Suffering is a gift. In it is hidden mercy. ~ Jalaluddin Rumi,

615:The destiny of a person is determined by their efforts. ~ Ibn Arabi,

616:The ego is a veil between humans and God.
~ Jalaluddin Rumi,

617:The mind is only a transient phase. ~ Sri Ramana Maharshi,

618:The race of men is divine. ~ Pythagoras, the Eternal Wisdom

619:There is nothing to be gained anew. ~ Sri Ramana Maharshi,

620:The Self alone is and nothing else. ~ Sri Ramana Maharshi,

621:The word "He" diminishes Him. ~ Tolstoi, the Eternal Wisdom

622:Those who flow as life flows know they need no other force. ~ Lao Tzu,

623:Try to enjoy the great festival of life with other men! ~ Epictetus,

624:Until I meet you." ~ Jalaluddin Rumi, @Sufi_Path

625:When one realises one is asleep, at that moment one is already half-awake. ~ P.D. Ouspensky,

626:Wish that everything should come about just as it does. ~ Epictetus,

627:Without love, deeds, even the most brilliant, count as nothing." ~ Saint Therese of Lisieux,

628:You are where you have always been. ~ Sri Ramana Maharshi,

629:You must only trust God. ~ Sri Ramana Maharshi, Talks, 43,

630:A bird doesn't sing because it has an answer, it sings because it has a song. ~ Maya Angelou,

631:Act well your given part; the choice rests not with you. ~ Epictetus,

632:All life is Yoga.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],

633:All loves should be simply stepping stones to the love of God.
~ Plato,

634:Ananda (bliss) lives in every being. ~ Sri Ramana Maharshi,

635:Both light and shadow are the dance of Love. ~ Jalaluddin Rumi,

636:Come, see
real flowers
of this painful world ~ Matsuo Basho,

637:Don't live by your own rules, but in harmony with nature ~ Epictetus,

638:Even if no salvation should come, I want to be worthy of it at every moment.
~ Franz Kafka,

639:Everyone's life is a warfare, and that long and various. ~ Epictetus,

640:Everything in the world was my Guru. ~ Sri Ramana Maharshi,

641:First learn the meaning of what you say, and then speak. ~ Epictetus,

642:Flee youthful lusts. ~ II Timothy II. 22, the Eternal Wisdom

643:Follow my tracks in the sand that lead Beyond thought and space. ~ Hafiz,

644:grant it to others too." ~ Yunus Emre, @Sufi_Path

645:Have patience. All things are difficult before they become easy. ~ Saadi,

646:He who is self-conceited has no superiority allowed to him." ~ Lao Tzu,

647:He who labors as he prays lifts his heart to God with his hands." ~ Saint Benedict of Nursia,

648:I don't care if you're obscene, filthy, horrendous -- as long as you're honest. ~ Bill Hicks,

649:If you can make music with someone you don't need words. ~ Epictetus,

650:In heaven fear is not. ~ Katha-Upanishad, the Eternal Wisdom

651:Invoke often! Inflame thyself with prayer! ~ Aleister Crowley,

652:Is there anyone unaware of the Self? ~ Sri Ramana Maharshi,

653:Let the Divine fill your thoughts with His Presence.
~ The Mother,

654:Men are not afraid of things, but of how they view them. ~ Epictetus,

655:.... my company. " ~ Imam al- Ghazali, @Sufi_Path

656:No man hath seen God at any time. ~ John, the Eternal Wisdom

657:One should seek God among men. ~ Novalis, the Eternal Wisdom

658:Only the like knows its like. ~ Porphyry, the Eternal Wisdom

659:Prefer enduring satisfaction to immediate gratification. ~ Epictetus,

660:Rub your eyes, Look again with love at love. ~ Jalaluddin Rumi,

661:Surrender itself is a mighty prayer. ~ Sri Ramana Maharshi,

662:The absolute Brahman is realized in samadhi. ~ Sri Ramakrishna,

663:The brave are always moral. ~ Swami Vivekananda, (C.W. V. 3),

664:There is no gaining of anything new. ~ Sri Ramana Maharshi,

665:The Self is free from all qualities. ~ Sri Ramana Maharshi,

666:Thou shalt not kill. ~ Mat-thew. XIX. 18, the Eternal Wisdom

667:Treat every moment as your last. It is not preparation for something else." ~ Shunryu Suzuki,

668:Wisdom is the daughter of experience.
~ Leonardo da Vinci,

669:You are more powerful than you know; you are beautiful just as you are." ~ Melissa Etheridge,

670:You are Self here and now. ~ Sri Nisargadatta Maharaj,

671:Above all, respect thy sell. ~ Pythagoras, the Eternal Wisdom

672:Art is never finished, only abandoned.
~ Leonardo da Vinci,

673:Be not afraid, only believe. ~ Mark V. 36, the Eternal Wisdom

674:Check your passions that you may not be punished by them. ~ Epictetus,

675:Deliver us, O Allah, from the Sea of Names. ~ Ibn Arabi, [T5],

676:Difficulties are things that show a person what they are. ~ Epictetus,

677:Do every act of your life as though it were the very last act of your life. ~ Marcus Aurelius,

678:Faithfulness is the antidote to bitterness and confusion. ~ Epictetus,

679:God, Guru and the Self are identical. ~ Sri Ramana Maharshi,

680:How quickly a little learning makes men vain! ~ Sri Ramakrishna,

681:If any error occurs just once repeat my name maa maa.
~ The Mother,

682:Just as a candle cannot burn without fire, men cannot live without a spiritual life. ~ Buddha,

683:Let no man think that he is loved by any who loveth none. ~ Epictetus,

684:Let reality be reality. ~ LaoTzu, @BashoSociety

685:Love is strong as death. ~ Bony of flours, the Eternal Wisdom

686:Mankind is poised midway between the gods and the beasts.
~ Plotinus,

687:Man, like a light in the night, is kindled and put out. ~ Heraclitus,

688:One must be deeply aware of the impermanence of the world." ~ Dogen Zenji,

689:One who has seen the Lord is a changed being. ~ Sri Ramakrishna,

690:Rejoice evermore. ~ I Thessalonians V. 16, the Eternal Wisdom

691:Seek and ye, shall find. ~ Matthew VII. 7, the Eternal Wisdom

692:Sometimes the title IS the story, and the rest is just an explanation. ~ James K Bowers, [T5],

693:That which is Bliss is also the Self. ~ Sri Ramana Maharshi,

694:The knowledge of an effect depends on and involves the knowledge of a cause. ~ Baruch Spinoza,

695:the moon over
my hometown
brings tears ~ Kobayashi Issa,

696:There is no great genius without some touch of madness.
~ Aristotle,

697:There is no such thing as freedom of choice unless there is freedom to refuse.
~ David Hume,

698:The tree is known by its fruit. ~ Matthew, the Eternal Wisdom

699:The whole universe is a mere thought. ~ Sri Ramana Maharshi,

700:Those who are not good to others are bad to themselves. ~ Saint Leo the Great, (Died: 461 AD),

701:Truly the sage is not other than God. ~ Sri Ramana Maharshi,

702:What a man loves, a man is. ~ Saint Augustine of Hippo,

703:You're always with yourself, so you might as well enjoy the company." ~ Diane Von Furstenberg,

704:and common affection ~ Saint Thomas Aquinas, (ST 3.28.3ad5),

705:And if you are not a bird, then beware of coming to rest above an abyss. ~ Friedrich Nietzsche,

706:Anything worth putting off is worth abandoning altogether. ~ Epictetus,

707:be in it, go deeper into it. ~ Sri Nisargadatta Maharaj,

708:Blessed are the pure in heart. ~ Luke V. 8, the Eternal Wisdom

709:Commune with your own heart upon your bed, and be still. ~ Maimonides,

710:dissolve in sunlight. ~ Jalaluddin Rumi, @Sufi_Path

711:for eternal peace
~ Kasho, @BashoSociety

712:For the saint there is no death. ~ Tolstoy, the Eternal Wisdom

713:I am not afraid of tomorrow, for I have seen yesterday and I love today. ~ William Allen White,

714:I know you're tired but come, this is the way. ~ Jalaluddin Rumi,

715:Living On Earth May Be Expensive, But It Includes An Annual Free Trip Around The Sun." ~ Anon.,

716:Love moves without an agenda. It just moves because that is its nature - to move. ~ Adyashanti,

717:Love the truth and peace. ~ Zacharias VIII, the Eternal Wisdom

718:Possess your souls in patience. ~ St. Paul, the Eternal Wisdom

719:Regardless of what we do, our karma has no hold on us. ~ Bodhidharma,

720:See this morning for the first time as a new-born child that has no name ~ Rabindranath Tagore,

721:The evildoer is the only slave. ~ Rousseau, the Eternal Wisdom

722:The Guru is the mediator. He takes man to God. ~ Sri Ramakrishna,

723:The people must fight for their laws as for their walls. ~ Heraclitus,

724:The real meaning of detachment is to be separated inwardly from what is unreal. ~ Al-Kalabadhi,

725:The sole difference between myself and a madman is the fact that I am not mad. ~ Salvador Dali,

726:Time and space cannot affect the Self. ~ Sri Ramana Maharshi,

727:To me one man is worth ten thousand if he is first-rate. ~ Heraclitus,

728:True silence is really endless speech. ~ Sri Ramana Maharshi,

729:Where I have never been before. ~ Hafiz, @Sufi_Path

730:Year after year/On the monkey's face/A monkey's mask ~ Matsuo Basho,

731:You alone can know your own greatness. ~ Sri Ramana Maharshi,

732:You must accept the truth from whatever source it comes. ~ Maimonides,

733:All men participate in the possibility of self-knowledge. ~ Heraclitus,

734:Any suggestion about Sadhana?

Patient aspiration.
~ The Mother,

735:As a matter of fact, the company of holy men makes the heart pure forever. ~ Swami Vijnanananda,

736:As the ancient myth makers knew, we are children equally of the earth and the sky. ~ Carl Sagan,

737:At this instant the disciple became liberated. ~ Anthony de Mello, 'One Minute Wisdom,", (1985),

738:For in our hope we are saved. ~ Saint Augustine of Hippo,

739:God and the world are all in the Heart. ~ Sri Ramana Maharshi,

740:Grace is within you. Grace is the Self. ~ Sri Ramana Maharshi,

741:Hridaya (Heart) is the alpha and omega. ~ Sri Ramana Maharshi,

742:If it were not for injustice, men would not know justice. ~ Heraclitus,

743:If you wish to make an apple pie from scratch, you must first invent the universe. ~ Carl Sagan,

744:I never found the companion that was (is) so companionable as solitude.
~ Henry David Thoreau,

745:It is in the darkness that one finds the light. ~ Meister Eckhart,

746:Leave the thought-free state to itself. ~ Sri Ramana Maharshi,

747:Lie not one to another. ~ Colossians III. 9, the Eternal Wisdom

748:Love is Religion, and The Universe is The Book. ~ Jalaluddin Rumi,

749:Love is the one truth. ~ Antoine the Healer, the Eternal Wisdom

750:Love light and not darkness. ~ Orphic Hymns, the Eternal Wisdom

751:Never put off til tomorrow what can be done the day after tomorrow just as well.
~ Mark Twain,

752:Not an atom moves except by God's will. ~ Sri Ramana Maharshi,

753:Our glory lies where we cease to exist. ~ Sri Ramana Maharshi,

754:People do not wander around and then find themselves at the top of Mount Everest." ~ Zig Ziglar,

755:Perhaps the greatest risk any of us will ever take is to be seen as we really are. ~ Cinderella,

756:Person is what is most perfect in nature. ~ Saint Thomas Aquinas, Summa Theologiae I q. 29 a. 3,

757:Poets, like the blind, can see in the dark. ~ Jorge Luis Borges,

758:Practise love and only love. ~ Narada Sutra, the Eternal Wisdom

759:Simplicity is the ultimate sophistication. ~ Leonardo da Vinci,

760:Solitude is as needful to the imagination as society is wholesome for the character.
~ Lowell,

761:There is no such action as Realization. ~ Sri Ramana Maharshi,

762:The sun, though it passes through dirty places, yet remains as pure as before. ~ Francis Bacon ,

763:We see only what we know. ~ Johann Wolfgang von Goethe,

764:What exists in truth is the Self alone. ~ Sri Ramana Maharshi,

765:What is destined to happen will happen. ~ Sri Ramana Maharshi,

766:When one transcends right and wrong, he is truly right. ~ Bodhidharma,

767:Writing is busy idleness. ~ Johann Wolfgang von Goethe,

768:You carry heaven and hell within you.
~ Sri Ramana Maharshi,

769:You see this and that. Why not see God? ~ Sri Ramana Maharshi,

770:You will be an immortal God, deathless, no longer mortal. ~ Pythagoras,

771:A fool is known by his speech; and a wise man by silence." ~ Pythagoras,

772:As Meander says, "For our mind is God;" and as Heraclitus, "Man's genius is a deity." ~ Plutarch,

773:a yellow rose
almost hidden
in deep grass ~ Kobayashi Issa,

774:But I am very poorly today and very stupid and hate everybody and everything.
~ Charles Darwin,

775:Do not hurry; do not rest. ~ Johann Wolfgang von Goethe,

776:Doubt everything at least once, even the sentence "Two times two is four." ~ Georg C Lichtenberg,

777:Everything that irritates us about others can lead to an understanding of ourselves. ~ Carl Jung,

778:Extreme longing is the surest way to God-vision. ~ Sri Ramakrishna,

779:Faith first, knowledge afterwards. ~ The Mother, Words Of The Mother II,

780:Gratitude is wine for the soul. Go on. Get drunk ~ Jalaluddin Rumi,

781:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho,

782:I am the number one Ninja and I have killed all the Shoguns in front of me.
~ Shaquille O'Neal,

783:I do not die, I go forth from Time. ~ Lebrun, the Eternal Wisdom

784:If you want to know who controls you, look at who you are not allowed to criticize.
~ Voltaire,

785:Inside the treasury of the dharma eye a single grain of dust. ~ Dogen Zenji,

786:In the profound quiet, the immaculate comes into view; God disrobes. ~ Hafiz,

787:is only His reflection. ~ Jalaluddin Rumi, @Sufi_Path

788:It is the mind that veils our happiness. ~ Sri Ramana Maharshi,

789:It's drizzling. Here I am, still alive. ~ Santoka Taneda, 1882-1940,

790:Liars are the cause of all the sins and crimes in the world. ~ Epictetus,

791:Life is a balance of holding on and letting go." ~ Jalaluddin Rumi,

792:Life is a piece of music, and you're supposed to be dancing. ~ Epictetus,

793:Lovers whisper to God ! ~ Jalaluddin Rumi, @Sufi_Path

794:My religion is to live and die without regret.
~ Jetsun Milarepa,

795:Not all sins are equal ~ Saint Thomas Aquinas, (ST 1-2.73.2).,

796:on the water
the reflection
of a wanderer ~ Santoka Taneda,

797:O Sun, I am a particle that moves in your light. ~ Jalaluddin Rumi,

798:Shine out for thyself as thy own light. ~ id, the Eternal Wisdom

799:Sorrow is the daughter of evil. ~ Dhammapada, the Eternal Wisdom

800:The aim is to make the mind one-pointed. ~ Sri Ramana Maharshi,

801:The Eternal is not born nor does it die. ~ Sri Ramana Maharshi,

802:The path of Truth is narrower than the needle's eye and as sharp as a razor's edge. ~ SWAMI RAMA,

803:The roots of education are bitter, but the fruit is sweet.
~ Aristotle,

804:The ultimate truth of who you are is not 'I am this' or 'I am that', but 'I am'. ~ Eckhart Tolle,

805:Time itself is an element. ~ Johann Wolfgang von Goethe,

806:Times change. The vices of your age are stylish today. ~ Aristophanes,

807:Tolle, lege: take up and read. ~ Saint Augustine of Hippo,

808:To say eternal is to say universal. ~ Hermes, the Eternal Wisdom

809:Truth is not private property. ~ Saint Augustine of Hippo,

810:What is cannot perish. ~ Apollonius of Tyana, the Eternal Wisdom

811:What is there apart from one's own Self? ~ Sri Ramana Maharshi,

812:What we have to learn to do we learn by doing. . .
~ Aristotle, Ethics,

813:Writing is nothing more than a guided dream. ~ Jorge Luis Borges,

814:You are not the mind. You are beyond it. ~ Sri Ramana Maharshi,

815:You cannot by any means escape the Self. ~ Sri Ramana Maharshi,

816:You can't cross the sea merely by standing and staring at the water. ~ Rabindranath Tagore, [T5],

817:You never know when a moment and a few sincere words can have an impact on a life." ~ Zig Ziglar,

818:All beings are from all eternity. ~ Awaghosha, the Eternal Wisdom

819:All that is one and one that is all. ~ Hermes, the Eternal Wisdom

820:At times the truth shines so brilliantly that we perceive it as clear as day." ~ Maimonides Guide,

821:Be willing to be a beginner every single morning. ~ Meister Eckhart,

822:Darkness,
Wet with
The sound of the waves. ~ Santoka Taneda,

823:Dew and fallen leaves swept up together. ~ Santoka Taneda, 1882-1940,

824:Doubt grows with knowledge. ~ Johann Wolfgang von Goethe,

825:Each time you love, love as deeply as if it were forever. Only nothing is eternal." ~ Audre Lorde,

826:Examine yourselves. ~ II Corinthians. XIII. 5, the Eternal Wisdom

827:Fixity in the Self is your real nature. Remain as you are. That is the aim. ~ Sri Ramana Maharshi,

828:From now on I'll be mad. ~ Jalaluddin Rumi, @Sufi_Path

829:Hold such in reputation. ~ Philippians II. 29, the Eternal Wisdom

830:I am a stranger amongst them. They cannot know my longings nor taste my sorrows.
~ Manly P Hall,

831:If thou lovest, God liveth in thee. ~ Tolstoi, the Eternal Wisdom

832:If you are under control, you lose the danger of glimpsing an unknown realm." ~ Kazuaki Tanahashi,

833:I have wanted to kill myself a hundred times but somehow I am still in love with life. ~ Voltaire,

834:In all circumstances be wakeful. ~ Baha-ullah, the Eternal Wisdom

835:In looking out upon the world, we forget that the world is looking at itself. ~ Alan Wilson, [T5],

836:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi,

837:It [the Heart] is the center of the Self. ~ Sri Ramana Maharshi,

838:I've felt only fatigue!" ~ Jalaluddin Rumi, @Sufi_Path

839:I will be lord over myself. ~ Johann Wolfgang von Goethe,

840:Just by being I'm here in the snow-fall. ~ Kobayashi Issa, 1763-1828,

841:Just stay at the center of the circle and let all things take their course. ~ Tao Te Ching, ch.19,

842:Love God, and do what you like. ~ Saint Augustine of Hippo,

843:No man is free who is not master of himself.
~ Epictetus, [T5],

844:Pure consciousness is beyond limitations. ~ Sri Ramana Maharshi,

845:There is no seeing. Seeing is only being. ~ Sri Ramana Maharshi,

846:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi,

847:The right question is usually more important than the right answer.
~ Plato,

848:The sound of the rain-drops also Has grown older.
~ Santoka Taneda,

849:Time and space are only concepts of mind. ~ Sri Ramana Maharshi,

850:Time is an illusion. Lunchtime doubly so.
~ Douglas Adams, The Hitchhiker's Guide to the Galaxy,

851:To find the Beloved, you must become the Beloved. ~ Jalaluddin Rumi,

852:To see a light, no other light is needed. ~ Sri Ramana Maharshi,

853:Turn ye from your evil ways. ~ Ezekiel XXXIII, the Eternal Wisdom

854:We are shaped and determined not only by today and yesterday, but tomorrow as well. ~ Jean Gebser,

855:We are tasting the taste of eternity this minute. ~ Jalaluddin Rumi,

856:What is called the world is only thought. ~ Sri Ramana Maharshi,

857:What is silence? It is eternal eloquence. ~ Sri Ramana Maharshi,

858:When one first seeks the truth, one separates oneself from it." ~ Dogen Zenji,

859:Why seek a doctrine? As soon as you have a doctrine, you fall into dualistic thought." ~ Huang Po,

860:An idea, like a ghost, must be spoken to a little before it will explain itself. ~ Charles Dickens,

861:A person reveals his character by nothing so clearly as the joke he resents. ~ Georg C Lichtenberg,

862:Be strong and of a good courage. ~ Joshua I. 9, the Eternal Wisdom

863:Beware of a man of one book. ~ Johann Wolfgang von Goethe,

864:Blessed is he whokeepeth himself pure. ~ Koran, the Eternal Wisdom

865:Collectors are happy people. ~ Johann Wolfgang von Goethe,

866:Come, see real flowers of this painful world. ~ Matsuo Basho, 1644-1694,

867:Do not say a little in many words but a great deal in a few. ~ Pythagoras,

868:even laziness in learning ~ Saint Thomas Aquinas, (ST 2-2.2.4).,

869:Every child is an artist. The problem is how to remain an artist once he grows up. ~ Pablo Picasso,

870:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen Zenji,

871:Everything that deceives may be said to enchant. ~ Plato, Republic, III, 413-C,

872:For millions of years you have slept. This morning, will you not wake? ~ Kabir,

873:For the wages of Sin is death. ~ Romans VI. 23, the Eternal Wisdom

874:He who treads the path of love walks a thousand miles as if it were only one.
~ Japanese Proverb,

875:Human opinions are playthings. ~ Heraclitus 88, the Eternal Wisdom

876:I am in you and I am you. No one can understand this until he has lost his mind. ~ Jalaluddin Rumi,

877:I'd rather be a failure at something I love than a success at something I hate.
~ George F Burns,

878:If He were apparent, He would not be. ~ Hermes, the Eternal Wisdom

879:If the only tool you have is a hammer, you tend to see every problem as a nail.
~ Abraham Maslow,

880:In Jesus everything has an answer. Without him - only a big void. ~ Saint Padre Pio of Pietrelcina,

881:Intellectual passion drives out sensuality.
~ Leonardo da Vinci,

882:I require of you no more than to look. ~ Saint Teresa of Avila,

883:Life itself is not a thing-. . . but an act and process. ~ Samuel Taylor Coleridge, Theory of Life,

884:Man's first duty is to conquer fear. ~ Carlyle, the Eternal Wisdom

885:No aids are needed to know one's own Self. ~ Sri Ramana Maharshi,

886:No effort is needed to remain as the Self. ~ Sri Ramana Maharshi,

887:No man can serve two masters. ~ Sankhya Karika, the Eternal Wisdom

888:Quench not the spirit. ~ I Thessalonians V. 19, the Eternal Wisdom

889:Seeing the world, the jnani sees the Self. ~ Sri Ramana Maharshi,

890:She refused to be consoled" ~ Saint Thomas Aquinas, (Mt. 2:18).,

891:Start dancing of course!" ~ Jalaluddin Rumi, @Sufi_Path

892:Strength does not come from physical capacity. It comes from an indomitable will. ~ Mahatma Gandhi,

893:The body is transitory [and hence unreal]. ~ Sri Ramana Maharshi,

894:The mind vanishing, the Self shines forth. ~ Sri Ramana Maharshi,

895:The mirror is not the same as its reflection. Being is not the same as appearing ~ Claudio Naranjo,

896:The righteous man is always active. ~ Chi-King, the Eternal Wisdom

897:The true creator is necessity, which is the mother of our invention.
~ Plato,

898:The truth is not always beautiful, nor beautiful words the truth." ~ Lao Tzu,

899:The while amazed between His Beauty and His Majesty I stood in silent ecstasy. ~ Rabia al-Adawiyya,

900:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks, 70,

901:Today is ever present. ~ Sri Ramana Maharshi, Day By Day, 3-1-46,

902:We all have the right to ask for Grace
~ Swami Vivekananda, [T6],

903:We must first live well if we are to philosophize well. ~ W Norris Clarke, The Universe as Journey,

904:We should consider every day lost on which we have not danced at least once. ~ Friedrich Nietzsche,

905:What is, is the Self. It is all-pervading. ~ Sri Ramana Maharshi,

906:What is learned without pleasure is forgotten without remorse. ~ Epictetus,

907:When one does nothing, nothing is left undone." ~ Attributed to Lao Tzu, as well as Hindu sources.,

908:Where philosophy ends spirituality begins. ~ Sri Ramana Maharshi,

909:A good traveler has no fixed plans and is not intent on arriving.
~ Lao Tzu,

910:A great man is hard on himself; a small man is hard on others." ~ Confucius,

911:Architecture is frozen music. ~ Johann Wolfgang von Goethe,

912:Be courteous, treat the other fellow as though he is as important as he thinks he is.
~ Anonymous,

913:Be thy own torch; rise up and become wise. ~ id, the Eternal Wisdom

914:..but you have become Love ~ Jalaluddin Rumi, @Sufi_Path

915:Compassionate action involves working with ourselves as much as working with others. ~ Pema Chodron,

916:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ Dogen Zenji,

917:For the paradise behind... ~ Jalaluddin Rumi, @Sufi_Path

918:full moon
some are sleeping
some are praying ~ Kobayashi Issa,

919:Have faith in the Lord's mercy and all can and will change.
~ The Mother,

920:How long will you keep pounding on an open door Begging for someone to open it? ~ Rabia al-Adawiyya,

921:I don't hold on to anything, don't reject anything; nowhere an obstacle or conflict." ~ Layman Pang,

922:It is needful to watch over oneself. ~ Chu-King, the Eternal Wisdom

923:It is not long before those who are obedient in service obtain command. ~ Saadi,

924:Leap and the net will appear. ~ Johann Wolfgang von Goethe,

925:Liberation is our very nature. We are that. ~ Sri Ramana Maharshi,

926:Never lie; for to lie is infamous. ~ Zendavesta, the Eternal Wisdom

927:of the soul, of the soul." ~ Jalaluddin Rumi, @Sufi_Path

928:Only law can give us freedom. ~ Johann Wolfgang von Goethe,

929:Only the annihilation of 'I' is Liberation. ~ Sri Ramana Maharshi,

930:Purity and peace make men upright. ~ Lao-Tsu-Te, the Eternal Wisdom

931:Reason is the foundation of all things. ~ Li-Ki, the Eternal Wisdom

932:That God, too, desired us? ~ Jalaluddin Rumi, @Sufi_Path

933:The fairest order in the world is a heap of random sweepings. ~ Heraclitus,

934:The lamps are different, but the Light is the same. ~ Jalaluddin Rumi,

935:The name of human you cannot retain. ~ Saadi, @Sufi_Path

936:The Real Self is continuous and unaffected. ~ Sri Ramana Maharshi,

937:There is nothing external in consciousness. ~ Sri Ramana Maharshi,

938:The world breaks every one and afterward many are strong at the broken places.
~ Ernest Hemingway,

939:The world is preparing for a big change.
Will you help? ~ The Mother,

940:To have wisdom is worth more than pearls. ~ Job, the Eternal Wisdom

941:Truth was the only daughter of Time.
~ Leonardo da Vinci, ., 1152,

942:ubject thyself to thee. ~ Bhagavad Gita XII. 11, the Eternal Wisdom

943:What is the point of being alive if you don't at least try to do something remarkable? ~ John Green,

944:... When the Church and the world are one, then those days are at hand." ~ Saint Anthony the Abbot,

945:A goal is not always meant to be reached, it often serves simply as something to aim at. ~ Bruce Lee,

946:All Art is interpretation. ~ Sri Aurobindo, Early Cultural Writings, Art,

947:All our knowledge is symbolic. ~ Johann Wolfgang von Goethe,

948:All the ways of this world are as fickle and unstable as a sudden storm at sea. ~ Bede the Venerable,

949:All things come out of the one, and the one out of all things. ~ Heraclitus,

950:Be ye steadfast, immovable. ~ Corinthians XV. 58, the Eternal Wisdom

951:Brothers, be good one unto another. ~ Baha-ullah, the Eternal Wisdom

952:But why am I so favored, that the mother of my Lord should come to me? (Luke 1:43) ~ Saint Elizabeth,

953:Every living being longs always to be happy. ~ Sri Ramana Maharshi,

954:God illumines the mind and shines within it. ~ Sri Ramana Maharshi,

955:He who laughs at himself never runs out of things to laugh at.
~ Epictetus,

956:I am the mother of pure love and of science and of sacred hope. ~ Anonymous, The Bible, Ecclesiastes,

957:If you correct your mind, the rest of your life will fall into place ~ Lao Tzu,

958:If you love, love openly.
~ Muju, @BashoSociety

959:In spite of the night the spiritual Light is there. ~ The Mother, CWM 15:68,

960:Knowledge leads to unity and ignorance to diversity. ~ Sri Ramakrishna,

961:Learn to use them and fly." ~ Jalaluddin Rumi, @Sufi_Path

962:Love has circled the Ka'ba. ~ Jalaluddin Rumi, @Sufi_Path

963:None can be saved without being reborn. ~ Hennes, the Eternal Wisdom

964:No one is free that has not obtained the empire of their self. ~ Pythagoras,

965:Once a person has faith, he has achieved everything. ~ Sri Ramakrishna,

966:One day, in retrospect, the years of struggle will strike you as the most beautiful. ~ Sigmund Freud,

967:Only the hand that erases can write the true thing." ~ Meister Eckhart,

968:Side by side, step by step. ~ Jalaluddin Rumi, @Sufi_Path

969:side by side, step by step. ~ Jalaluddin Rumi, @Sufi_Path

970:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,

971:That which is called happiness alone exists. ~ Sri Ramana Maharshi,

972:The good man remains calm and serene. ~ Chi-king, the Eternal Wisdom

973:The ignorant is a child. ~ Laws of Manu. II. 193, the Eternal Wisdom

974:The keenest sorrow is to recognize ourselves as the sole cause of all our adversities.
~ Sophocles,

975:The lover of God will cry and weep until he finds rest in the Beloved's embrace. ~ Rabia al-Adawiyya,

976:Then when a situation comes, you can to an extent, depend on your inner voice. ~ Swami Chinmayananda,

977:there is nothing else I can do;
I walk on and on ~ Santoka Taneda,

978:The Self you seek to know is truly yourself. ~ Sri Ramana Maharshi,

979:The wise adapt themselves to circumstances, as water molds itself to the pitcher. ~ Buddhist Proverb,

980:Thou belongest to the divine world. ~ Baha-ullah, the Eternal Wisdom

981:True ideas do not change or develop, but remain as they are in the timeless 'present'. ~ Rene Guenon,

982:Under the comb, the tangle and the straight path are the same. ~ Heraclitus,

983:We are born from a quiet sleep and we die to a calm awakening. ~ Chuang Tzu,

984:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi,

985:What is death? A scary mask. Take it off - see, it doesn't bite. ~ Epictetus,

986:When exposing a crime is treated as committing a crime, you are ruled by criminals. ~ Edward Snowden,

987:When the heart is at peace, "for" and "against" are forgotten. ~ Chuang Tzu,

988:Where there are humans, you'll find flies and Buddhas. ~ Kobayashi Issa,

989:Who are the true philosophers? Those whose passion is to love the truth. ~ Plato,

990:Why stand ye here all the day idle? ~ Matthew XX, the Eternal Wisdom

991:Will is the soul of the universe. ~ Schopenhauer, the Eternal Wisdom

992:With faith in the Divine Grace, all difficulties are solved.
~ The Mother,

993:Without injustices,
the name of justice
would mean what? ~ Heraclitus,

994:You carry all the ingredients to turn your existence into joy. Mix them. ~ Hafiz,

995:You have to keep breaking your heart until it opens. ~ Jalaluddin Rumi,

996:Your mind is the cycle of births and deaths. ~ Sri Ramana Maharshi,

997:Your true nature is that of infinite spirit. ~ Sri Ramana Maharshi,

998:You won't discover the limits of the soul, however far you go. ~ Heraclitus,

999:A monk asked Master Haryo, What is the way? Haryo said, An open-eyed man falling into the well.
~ ?,

1000:Be holy in every kind of action. ~ kihagavad Gita, the Eternal Wisdom

1001:Character is nothing but habit. ~ Sri Aurobindo, Isha Upanishad, Book III,

1002:Don't let your sins turn into bad habits. ~ Saint Teresa of Avila,

1003:Duty is the demand of the hour. ~ Johann Wolfgang von Goethe,

1004:Fear pleasure, it is the mother of grief. ~ Solon, the Eternal Wisdom

1005:Forsake your ignorance and live. ~ Proverbs IX. 6, the Eternal Wisdom

1006:Humility is the mark of a genuine disciple. ~ Saint Thomas Aquinas,

1007:I call you back to yourself. ~ Jalaluddin Rumi, @Sufi_Path

1008:If we did all the things we are capable of, we would literally astound ourselves." ~ Thomas A. Edison,

1009:In the end, everyone must come to Arunachala. ~ Sri Ramana Maharshi,

1010:It is unrealistc to expect people to see you as you see yourself. ~ Epictetus,

1011:Look at you, you madman! Screaming you are thirsty and dying in a desert, ~ Kabir,

1012:Love takes up where knowledge leaves off.
~ Saint Thomas Aquinas,

1013:Make a bad beginning and you'll contend with troubles ever after. ~ Epictetus,

1014:Make the divine presence your destination. ~ Abu Hamid al-Ghazali,

1015:My soul endures a magnificent longing. ~ Hafiz, @Sufi_Path

1016:No living being is held by anything so strongly as its own needs. ~ Epictetus,

1017:Oh, Lord, nourish me not with love, but with the desire for love. ~ Ibn Arabi,

1018:Receptivity is proportionate to self-giving. ~ The Mother, Some Answers, S10,

1019:Self-enquiry and Self-surrender are the same. ~ Sri Ramana Maharshi,

1020:Self is here and now and you are that always. ~ Sri Ramana Maharshi,

1021:Soul is one. Nature is one, life is one. ~ Hermes, the Eternal Wisdom

1022:Sustain one another in a mutual love, ~ Cullavaga, the Eternal Wisdom

1023:The best travel has aways been in the realm of the imagination. ~ Paracelsus,

1024:The only real rest comes when you are alone with God. ~ Jalaluddin Rumi,

1025:There is nothing the devil fears so much, or so much tries to hinder, as prayer." ~ Saint Philip Neri,

1026:To believe is to think with assent. ~ Saint Augustine of Hippo,

1027:To see more is to become more. ~ Pierre Teilhard de Chardin,

1028:To think is to move in the Infinite. ~ Lacordaire, the Eternal Wisdom

1029:Under all circumstances be vigilant. ~ Baha-ullah, the Eternal Wisdom

1030:Unless the unhoped for is hoped for, it will not be discovered. ~ Heraclitus,

1031:ut now put off all these things. ~ Colossians III, the Eternal Wisdom

1032:Wet with morning dew
I go in the direction I want ~ Santoka Taneda,

1033:What is a child? Ignorance. What is a child? Want of instruction. ~ Epictetus,

1034:What is fruitful alone is true. ~ Johann Wolfgang von Goethe,

1035:When you realize nothing is lacking, the whole world belongs to you." ~ Lao Tzu,

1036:Accepting things as they are is true humility. ~ Sri Ramana Maharshi,

1037:a greater degree than a man is ~ Saint Thomas Aquinas, (ST 1.93.3).,

1038:A man is happy so long as he chooses to be happy and nothing can stop him. " ~ Aleksandr Solzlhenitsyn,

1039:and at its deepest level, God itself." ~ "Mystic Wisdom: Rosicrucian Order AMORC", (Last edition 2015),

1040:An idea, to be suggestive, must come to the individual with the force of revelation.
~ William James,

1041:At the ancient pond the frog plunges into the sound of water ~ Matsuo Basho,

1042:Be thou faithful unto death. ~ Revelations III, 10, the Eternal Wisdom

1043:Christ has no body now on earth but yours. ~ Saint Teresa of Avila,

1044:Dive deep in the Heart and remain as the Self. ~ Sri Ramana Maharshi,

1045:Enlightened enquiry alone leads to Liberation. ~ Sri Ramana Maharshi,

1046:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi,

1047:Gratitude is the wine for the soul. Go on. Get drunk." ~ Jalaluddin Rumi,

1048:He is the brightest mirror... ~ Jalaluddin Rumi, @Sufi_Path

1049:He is the principle of supreme Wisdom. ~ The Zohar, the Eternal Wisdom

1050:He's more myself than I am. Whatever our souls are made of, his and mine are the same. ~ Emily Brontë,

1051:He who conceives the Truth, is born anew. ~ Vemana, the Eternal Wisdom

1052:He who knows all the answers has not been asked all the questions. ~ Confucius,

1053:He who loves the world as his body may be entrusted with the empire.
~ Lao Tzu,

1054:I am not devaluing thoughts. Just do not mix up what we think with what actually is." ~ Taizan Maezumi,

1055:I must have dreamt about you. ~ Jalaluddin Rumi, @Sufi_Path

1056:In order to be effective truth must penetrate like an arrow - and that is likely to hurt. ~ Wei Wu Wei,

1057:In the middle of winter I at last discovered that there was in me an invincible summer. ~ Albert Camus,

1058:is the smoke of that incense. ~ Jalaluddin Rumi, @Sufi_Path

1059:It is the mark of an educated mind to be able to entertain a thought without accepting it. ~ Aristotle,

1060:I was you, and never knew it. ~ Jalaluddin Rumi, @Sufi_Path

1061:Journey's end - still alive, this autumn evening. ~ Matsuo Basho, 1644-1694,

1062:Love can do much, but duty more. ~ Johann Wolfgang von Goethe,

1063:Love is a fruit in season at all times, and within the reach of every hand. ~ Saint Teresa of Calcutta,

1064:No one appreciates the very special genius of your conversation as the dog does." ~ Christopher Morley,

1065:On a branch
floating downriver
a cricket, singing. ~ Kobayashi Issa,

1066:Our nature is primarily one, entire, blissful. ~ Sri Ramana Maharshi,

1067:Patience is the companion of Wisdom. ~ Saint Augustine of Hippo,

1068:Perhaps in time the so-called Dark Ages will be thought of as including our own. ~ Georg C Lichtenberg,

1069:Poets utter great and wise things which they do not themselves understand. ~ Plato,

1070:Regard as true only the eternal and the just. ~ id, the Eternal Wisdom

1071:Silence A single cicada's cry Sinking into stone. ~ Matsuo Basho, 1644-1694,

1072:Some of their faults men readily admit, but others not so readily. ~ Epictetus,

1073:straight undecorated words
~ Yubai, @BashoSociety

1074:Strive forcefully, cross the current. ~ Dhammapada, the Eternal Wisdom

1075:Tell yourself what you want to be, then act your part accordingly. ~ Epictetus,

1076:The Absolute resides as the Self in the Heart. ~ Sri Ramana Maharshi,

1077:The more you talk and think about it,
the further astray you wander from the truth. ~ Seng-Ts'an,

1078:The present is a powerful deity. ~ Johann Wolfgang von Goethe,

1079:The whole universe is life, force and action. ~ id, the Eternal Wisdom

1080:Things are solved by walking around. ~ Saint Augustine of Hippo,

1081:Think as the wise men think, but talk like the simple people do.
~ Aristotle,

1082:To see God is the one goal. Power is not the goal. ~ Swami Vivekananda,

1083:True knowledge leads to unity, ignorance to diversity. ~ Sri Ramakrishna,

1084:We speak, but it is God who teaches. ~ Saint Augustine of Hippo,

1085:What can anyone know without knowing the Self? ~ Sri Ramana Maharshi,

1086:What it lies in our power to do, it lies in our power not to do.
~ Aristotle,

1087:When the mind is still, we can become an instrument of peace. ~ Eknath Easwaran, Strength in the Storm,

1088:Wisdom is only found in truth.
~ Johann Wolfgang von Goethe,

1089:7) His coming for the judgment ~ Saint Thomas Aquinas, (ST 2-2.1.8).,

1090:absent of the Gods
it all goes to ruin
fallen leaves ~ Matsuo Basho,

1091:A Buddha is someone who finds freedom in good fortune and bad." ~ Bodhidharma,

1092:All is truth for the intellect and reason. ~ Hermes, the Eternal Wisdom

1093:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life,

1094:All you have issued the one from the other. ~ Koran, the Eternal Wisdom

1095:A man travels the world over in search of what he needs and returns home to find it." ~ George A. Moore,

1096:And, first, ordinarily be silent. ~ Epictetus 33. 2, the Eternal Wisdom

1097:An unused life is an early death. ~ Johann Wolfgang von Goethe,

1098:A sobering thought: what if, at this very moment, I am living up to my full potential?.
~ Jane Wagner,

1099:Bondage is of the mind and freedom is also of the mind. ~ Sri Ramakrishna,

1100:Cease to be a knower, then there is perfection. ~ Sri Ramana Maharshi,

1101:Dive consciously into the Self, into the heart. ~ Sri Ramana Maharshi,

1102:Does the moth seek darkness once it has seen the light? ~ Sri Ramakrishna,

1103:Do exactly what you would do if you felt most secure.
~ Meister Eckhart,

1104:Do not feel lonely, the entire universe is inside you." ~ Jalaluddin Rumi,

1105:Excommunication is medicinal ~ Saint Thomas Aquinas, (ST 3.82.8ad3).,

1106:Existence or Consciousness is the only reality. ~ Sri Ramana Maharshi,

1107:Foresight is part of prudence ~ Saint Thomas Aquinas, (ST 2-2.49.6).,

1108:Found not thy glory on power and riches. ~ Theognis, the Eternal Wisdom

1109:Give not thy heart over to anxieties. ~ Mahabharara, the Eternal Wisdom

1110:God is as really present in the consecrated Host as He is in the glory of Heaven ~ Saint Paschal Baylon,

1111:Heaven and earth do nothing. Yet there is nothing they do not do. ~ Chuang Tzu,

1112:Heedlessness is the road of death. ~ Buddhist Texts, the Eternal Wisdom

1113:He who exercises wisdom exercises the knowledge which is about God. ~ Epictetus,

1114:I love you not only for what you are, but for what I am when I'm with you. ~ Elizabeth Barrett Browning,

1115:In the depth of winter, I finally learned that within me there lay an invincible summer. ~ Albert Camus,

1116:In the mundane, nothing is sacred. In sacredness, nothing is mundane. ~ Dogen Zenji,

1117:It does not matter how slowly you go, so long as you do not stop.
~ Confucius,

1118:It is difficult to fight with an enemy who longs more for battle than for victory. ~ Francesco Petrarca,

1119:It is that which is and that which is not. ~ Hermes, the Eternal Wisdom

1120:Let the Lord of Truth be always with you. ~ The Mother, Words Of The Mother II,

1121:Little children, keep yourselves from idols. ~ John, the Eternal Wisdom

1122:Much of the material presented in schools strikes students as alien, if not pointless. ~ Howard Gardner,

1123:Never did eye see the sun unless it had first become sunlike ~ Plotinus, Enneads,

1124:Never look for your work in one place and your progress in another. ~ Epictetus,

1125:Nonsense. I circle around me." ~ Jalaluddin Rumi, @Sufi_Path

1126:Our true glory and true riches are within. ~ Seneca, the Eternal Wisdom

1127:picking
the nameless flower
I offer it to buddha ~ Santoka Taneda,

1128:Teach thy tongue to say 'I do not know,' and thou shalt progress. ~ Maimonides,

1129:The Avatars are to God what the waves are to the ocean. ~ Sri Ramakrishna,

1130:The milk of Divine Love stems to us from God incarnate. ~ Sri Ramakrishna,

1131:The mind which studies is not disquieted. ~ Lao-tse, the Eternal Wisdom

1132:There are muffled throbs of laughter's undertones, ~ Sri Aurobindo, Savitri,

1133:There is no suitable name for the eternal Tao. ~ id, the Eternal Wisdom

1134:There is nothing in the world so irresistibly contagious as laughter and good humor." ~ Charles Dickens,

1135:There is only one Master, and that is the Self. ~ Sri Ramana Maharshi,

1136:True, I am in love with suffering, but I do not know if I deserve the honor. ~ Saint Ignatius of Loyola,

1137:Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo,

1138:What is a man? A mortal God. What then is a God? An immortal man. ~ Heraclitus,

1139:When one tugs at a single thing in nature, he finds it attached to the rest of the world.
~ John Muir,

1140:Whoever is delighted in solitude is either a wild beast or a god.
~ Aristotle,

1141:You make my raggedness silky." ~ Jalaluddin Rumi, @Sufi_Path

1142:Your duty is to Be, and not to be this or that. ~ Sri Ramana Maharshi,

1143:Abandon all memories and expectations. ~ Sri Nisargadatta Maharaj,

1144:Ah, the nightingale!!
There were many people there
But not one of them heard it. ~ Taigu Ryokan,

1145:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus,

1146:Alone the sage can recognize the sage. ~ Ramakrishna, the Eternal Wisdom

1147:As long as you are outside the door, a good portion of the journey is behind you." ~ Scandinavian saying,

1148:Bear in mind that you should conduct yourself in life as at a feast. ~ Epictetus,

1149:Bondage is only the false notion, I am the doer. ~ Sri Ramana Maharshi,

1150:Consciousness is unlimited. IT is. simple BEING. ~ Sri Ramana Maharshi,

1151:Do not even for a moment lose sight of the Self. ~ Sri Ramana Maharshi,

1152:Do not think you will necessarily be aware of your own enlightenment. ~ Dogen Zenji,

1153:Do not think you will necessarily be aware of your own enlightenment." ~ Dogen Zenji,

1154:Every drop of earthly bitterness will be changed into an ocean of heavenly sweetness. ~ Saint Henry Suso,

1155:Every second is of infinite value. ~ Johann Wolfgang von Goethe,

1156:Faith is hidden household capital. ~ Johann Wolfgang von Goethe,

1157:He is all things and all things are one. ~ The Zohar, the Eternal Wisdom

1158:He who has faith has all, and he who lacks it lacks all. ~ Sri Ramakrishna,

1159:However difficult life may seem, there is always something you can do and succeed at." ~ Stephen Hawking,

1160:'I am' is True, all else is inference. ~ Sri Nisargadatta Maharaj,

1161:If another Messiah was born he could hardly do so much good as the printing-press. ~ Georg C Lichtenberg,

1162:If you light a lantern for another, it will also brighten your own way ~ Nichiren,

1163:I have no home :::
I have no home
autumn deepens ~ Santoka Taneda,

1164:I'll be with you to meet all difficulties-you can be sure of that. ~ The Mother,

1165:Imam Ali (Allah sanctify his secret). ~ Ahlulbayt, @Sufi_Path

1166:Joy is the sheer evidence of God. ~ Pierre Teilhard de Chardin,

1167:Knowledge alone can make us perfect. ~ Swami Vivekananda, (C.W. VII. 38),

1168:Let us net give ourselves up to excesses. ~ Chi-king, the Eternal Wisdom

1169:Let your yea be yea and your nay, nay. ~ James V. 12, the Eternal Wisdom

1170:Man's salvation is from grace ~ Saint Thomas Aquinas, (ST 3.19.4ad3).,

1171:Miracle is the pet child of faith. ~ Johann Wolfgang von Goethe,

1172:My fondness for good books was my salvation. ~ Saint Teresa of Avila,

1173:No one ever overcomes difficulties by going at them in a hesitant, doubtful way." ~ Laura Ingalls Wilder,

1174:Nothing ever comes to one that is worth having, except as a result of hard work." ~ Booker T. Washington,

1175:One must keep repeating the Truth. ~ Johann Wolfgang von Goethe,

1176:Real action is done in moments of silence. ~ Emerson, the Eternal Wisdom

1177:Remain sheltered in my arms, enveloped by my love and blessings.
~ The Mother,

1178:Remember, the silence in between the notes is just as important as the notes themselves.
~ B D Schiers,

1179:Taoism is simply the complete acceptance of yourself as you are right in this moment." ~ Sheila M. Burke,

1180:The heart-going mind is called the resting mind. ~ Sri Ramana Maharshi,

1181:The path is one and the realization is only one. ~ Sri Ramana Maharshi,

1182:There is no fire that can equal desire. ~ Dhammapada, the Eternal Wisdom

1183:The severity of the master is more useful than the indulgence of the father. ~ Saadi,

1184:The things that we love tell us what we are.
~ Saint Thomas Aquinas,

1185: The worst form of inequality is trying to make unequal things equal ~ Aristotle,

1186:They who have faith will go through. ~ The Mother, Words Of The Mother II, [T0],

1187:This place is a dream. Only a sleeper considers it real. ~ Jalaluddin Rumi,

1188:Those who know, don't tell.
Those who tell, don't know. ~ Lao Tzu, Tao Te Ching,

1189:Trust in the Lord forever, for the Lord God is an everlasting rock. ~ Anonymous, The Bible, Isaiah, 26:4,

1190:Willing is not enough, we must do. ~ Johann Wolfgang von Goethe,

1191:You exist even in the absence of time and space. ~ Sri Ramana Maharshi,

1192:You experience the world not as it is, but as you are." ~ Frederick Dodson, "Levels of Energy,", (2010).,

1193:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi,

1194:A fool sees himself as another, but a wise man sees others as himself. ~ Dogen Zenji,

1195:All the world forgiveness of its world of sin." ~ Saint Thomas Aquinas,

1196:All understanding begins in wonder! ~ Johann Wolfgang von Goethe,

1197:A lovely face is the solace of wounded hearts and the key of locked-up gates. ~ Saadi,

1198:Behold, we count them happy who endure. ~ James V. 11, the Eternal Wisdom

1199:Correcting oneself is correcting the whole world. ~ Sri Ramana Maharshi,

1200:Countless words count less than the silent balance between yin and yang." ~ Lao Tzu,

1201:Every drop of earthly bitterness will be changed into an ocean of heavenly sweetness." ~ Saint Henry Suso,

1202:Faith has need of the whole truth. ~ Pierre Teilhard de Chardin,

1203:For the man who is beautiful is beautiful to see but the good man will at once also beautiful be ~ Sappho,

1204:Gentleness and simple faith are the roads to the kingdom. ~ Sri Ramakrishna,

1205:God made the illusion look Real and the Real an illusion! ~ Jalaluddin Rumi,

1206:Happiness is the settling of the soul into its most appropriate spot. ~ Aristotle,

1207:He who can accept God as his own, does not suffer so intensely from worldly sorrows. ~ SWAMI SUBODHANANDA,

1208:He who has faith has all -- he who lacks faith lacks all. ~ Sri Ramakrishna,

1209:How touching To exist after the storm Chrysanthemum. ~ Matsuo Basho, 1644-1694,

1210:If all are God, are you not included in that all? ~ Sri Ramana Maharshi,

1211:In the silence of the heart burns the steady fire of aspiration. ~ The Mother,

1212:It is not necessary to accept the choices handed down to you by life as you know it. ~ Hunter S. Thompson,

1213:It is the supermind we have to bring down, manifest, realise. ~ Sri Aurobindo,

1214:It's not what happens to you, but how you react to it that matters.
~ Epictetus,

1215:It would not be better if things happened to men just as they wish. ~ Heraclitus,

1216:Life always waits for some crisis to occur before revealing itself at its most brilliant." ~ Paulo Coelho,

1217:Lying is a cause of death ~ Saint Thomas Aquinas, (In Jn. 5, lect. 6).,

1218:Make your work to be in keeping with your purpose.
~ Leonardo da Vinci,

1219:Mastery is often taken for egotism. ~ Johann Wolfgang von Goethe,

1220:Mystery is truth's dancing partner. ~ Johann Wolfgang von Goethe,

1221:Nature has neither kernel Nor shell ~ Johann Wolfgang von Goethe,

1222:O saki, arise and give the cup. Strew dust on the head of the grieve of days. ~ Hafiz,

1223:Our duty is to fall down and adore where others only bow. ~ Sri Ramakrishna,

1224:Rarely affirm, seldom deny, always distinguish. ~ Saint Thomas Aquinas,

1225:Security is the mother of negligence ~ Saint Thomas Aquinas, (DV 6.5).,

1226:Sing such a song with all of your heart that you'll never have to sing again. ~ Kabir,

1227:sleeping on a soft futon
I dream of my native village ~ Santoka Taneda,

1228:Speak always the truth and cultivate harmony- ~ Li-ki, the Eternal Wisdom

1229:.... that they did not see ...." ~ Shams of Tabriz, @Sufi_Path

1230:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,

1231:The eternal female draws us onward. ~ Johann Wolfgang von Goethe,

1232:The heart is a thousand-stringed instrument that can only be tuned with Love. ~ Hafiz,

1233:The Idea is cause and end of things. ~ Giordano Bruno, the Eternal Wisdom

1234:The only intelligent tactical response to life's horror is to laugh defiantly at it
~ Soren Kierkegaard,

1235:The power of the Lord is in His hands. He scatters His enemies as a cloud." ~ Saint John Bosco prophecies,

1236:There wouldn't be such a thing as counterfeit gold if there were no real gold somewhere.
~ Sufi Proverb,

1237:The Self is here and now and you are that always. ~ Sri Ramana Maharshi,

1238:The Siddha who knows Self does not know the body. ~ Sri Ramana Maharshi,

1239:The soul bound is man; free, it is God. ~ Ramakrishna, the Eternal Wisdom

1240:The unnatural, that too is natural. ~ Johann Wolfgang von Goethe,

1241:The world is but a show, a make-belief. ~ Sri Nisargadatta Maharaj,

1242:today again,
soaking wet
I walk on an unknown road ~ Santoka Taneda,

1243:Unrest and uncertainty are our lot. ~ Johann Wolfgang von Goethe,

1244:Unswervingly follow the path shown by the Master. ~ Sri Ramana Maharshi,

1245:We laugh at honor and are shocked to find traitors in our midst. ~ C S Lewis, The Abolition of Man (1943),

1246:We should never use the truth to wound. ~ Saint Augustine of Hippo,

1247:We should not moor a ship with one anchor, or our life with one hope. ~ Epictetus,

1248:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin, Ourselves,

1249:Where there is shouting, there is no true knowledge." ~ Leonardo da Vinci,

1250:Whether one has wealth or not, no treasure exceeds the one called life. ~ Nichiren,

1251:Wisdom is the oneness of mind that guides and permeates all things. ~ Heraclitus,

1252:with an ultimate force, They are the supreme moments of our earthly existence." ~ Cecil A. Poole, mystic.,

1253:Anyone who truly loves God travels securely.
~ Saint Teresa of Avila,

1254:A ship should not ride on a single anchor, nor life on a single hope
~ Epictetus,

1255:At all times love is the greatest thing ~ Narada Sutra, the Eternal Wisdom

1256:A thousand are given in return. ~ Attar of Nishapur, @Sufi_Path

1257:Being perfect, why do you feel yourself imperfect? ~ Sri Ramana Maharshi,

1258:But they sees the whole universe. ~ Jalaluddin Rumi, @Sufi_Path

1259:Colors are light's suffering and joy ~ Johann Wolfgang von Goethe,

1260:Compassion and love, behold the true religion! ~ Asoka, the Eternal Wisdom

1261:Cultivate love and devotion for God and so pass your days. ~ Sri Ramakrishna,

1262:Doubt can only be removed by action. ~ Johann Wolfgang von Goethe,

1263:Earthly possessions bring on worry ~ Saint Thomas Aquinas, (ScG 3.132).,

1264:Educating the mind without educating the heart is no education at all. ~ Aristotle,

1265:Every infinity... is made finite to God. ~ Saint Augustine of Hippo,

1266:Every man is divine and strong in his real nature. ~ Sri Ramana Maharshi,

1267:Everything is soul and flowering. ~ Jalaluddin Rumi, @Sufi_Path

1268:Fortify yourself with contentment for this is an impregnable fortress. ~ Epictetus,

1269:Happiness and distress are only modes of the mind. ~ Sri Ramana Maharshi,

1270:Happiness is the absence of the striving for happiness. ~ Chuang Tzu, 370BC-287BC,

1271:Hatred of God is man's worst sin ~ Saint Thomas Aquinas, (ST 2-2.34.2).,

1272:hen in the glass of Beauty I behold, The Universe my image doth enfold." ~ Fakhr al-Dīn Ibrahīm 'Irāqī,

1273:He who thinks he is the doer is also the sufferer. ~ Sri Ramana Maharshi,

1274:I am told I was born. I do not remember. ~ Sri Nisargadatta Maharaj,

1275:I find that the more I relinquish my old habits of thought, the happier I am. ~ Johann Wolfgang von Goethe,

1276:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji,

1277:If you want to improve, be content to be thought foolish and stupid.
~ Epictetus,

1278:Imān (Faith) is not accepted without deeds, and deeds (are not accepted without) ~ al-Kabīr al-Tabrānī,

1279:It is during our darkest moments that we must focus to see the light." ~ Aristotle,

1280:It is easy to talk religion, but difficult to practice it. ~ Sri Ramakrishna,

1281:Jnana-Yoga means communion with God by means of knowledge. ~ Sri Ramakrishna,

1282:Let charity be without dissimulation. ~ Romans. XII. 9, the Eternal Wisdom

1283:Love alone makes me remember. It alone makes me alert. ~ Leonardo da Vinci,

1284:No face, no form, nor lovely nor ugly, subtler than scent, rare essence is He. ~ Kabir,

1285:Nothing is wholly dead nor wholly alive. ~ Victor Hugo, the Eternal Wisdom

1286:on a journey
traveling with the gods
numbering the days ~ Matsuo Basho,

1287:The difficulties are for the strong, and help to make them stronger. ~ The Mother,

1288:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi,

1289:The evil of the soul is ignorance. ~ Hermes, "The Key", the Eternal Wisdom

1290:The highest instruction is transmitted in silence. ~ Sri Ramana Maharshi,

1291:The longer and more carefully we look at a funny story, the sadder it becomes. ~ Nikolai Vasilievich Gogol,

1292:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi,

1293:There is no reason why the same man should like the same books at eighteen and at forty-eight ~ Ezra Pound

1294:There is no such thing as mind apart from thought. ~ Sri Ramana Maharshi,

1295:There is only one thing in life that never changes, and it is change." ~ Confucius,

1296:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi,

1297:The snow as I watch keeps falling and falling.... ~ Santoka Taneda, 1882-1940,

1298:The soul of man is the mirror of the world. ~ Leibnitz, the Eternal Wisdom

1299:The thought, 'I am the body', is the original sin. ~ Sri Ramana Maharshi,

1300:The world turns aside to let any man pass who knows where he is going. ~ Epictetus,

1301:Three things cannot long be hidden: the sun, the moon, and the truth." ~ Confucius,

1302:Trace the source of thoughts, they will disappear. ~ Sri Ramana Maharshi,

1303:true robes of our bodies
~ Yoka Daishi, @BashoSociety

1304:True strength is to have power over oneself. ~ Tolstoi, the Eternal Wisdom

1305:Wave upon wave caressed my Soul!" ~ Jalaluddin Rumi, @Sufi_Path

1306:We are always the Self. Only, we don't realize it. ~ Sri Ramana Maharshi,

1307:What message is needed when heart speaks to heart? ~ Sri Ramana Maharshi,

1308:Who is there that would refuse anything to others? ~ Sri Ramana Maharshi,

1309:Year's end. All corners of this floating world swept. ~ Matsuo Basho, 1644-1694,

1310:You have seen the imagination in its very unreality, and you have returned from it to reality. ~ Al-Hallaj,

1311:You want to see God in all, but not in yourself?
~ Sri Ramana Maharshi,

1312:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi,

1313:Beauty is everywhere a welcome guest. ~ Johann Wolfgang von Goethe,

1314:Chess is the touchstone of intellect. ~ Johann Wolfgang von Goethe,

1315:Deliver them that are drawn unto death. ~ ProverbsXXXIV, the Eternal Wisdom

1316:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,

1317:Do not thyself what displeases thee in others. ~ Thales, the Eternal Wisdom

1318:Do what thy Master tells thee; it is good. ~ Ptah-hotep, the Eternal Wisdom

1319:Education breeds confidence. Confidence breeds hope. Hope breeds peace. ~ Confucius,

1320:eelings
are divine gifts
~ Kautilya, @BashoSociety

1321:Every great achievement is done slowly. ~ Swami Vivekananda, (C.W. VI. 332),

1322:Everything that rises must converge. ~ Pierre Teilhard de Chardin,

1323:Faith is perfected through charity ~ Saint Thomas Aquinas, (DV 14.7ad5).,

1324:For charity covers a multitude of sins. ~ St. Poter. IV, the Eternal Wisdom

1325:Good and bad I bid farewell to the departing year. ~ Kobayashi Issa, 1763-1828,

1326:Grace is within you; Grace is the Self. ~ Sri Ramana Maharshi, Talks, 251,

1327:He who has faith has all, and he who lacks faith lacks all. ~ Sri Ramakrishna,

1328:If the doors of perception were cleansed everything would appear to man as it is, infinite. ~ William Blake,

1329:If we are pure, we cannot see impurity. ~ Swami Vivekananda, (C.W. VII. 63),

1330:I must keep silent. Silent. And let Love describe itself.
~ Jalaluddin Rumi,

1331:In the universe there is nothing which God is not. ~ id, the Eternal Wisdom

1332:I saw my Lord with the eye of the heart
I asked, 'Who are You?'
He replied, 'You'. ~ Mansur al-Hallaj,

1333:I study my mind and therefore all appearances are my texts. ~ Jetsun Milarepa,

1334:Let us watch over our thoughts. ~ Fo-sho-hing-tsan-king, the Eternal Wisdom

1335:Light, endless Light! darkness has room no more... ~ Sri Aurobindo, cwsa, 2:618,

1336:Men that love wisdom must be acquainted with very many things indeed. ~ Heraclitus,

1337:Most sensitiveness is the result or sign of ego. ~ Sri Aurobindo, (CWSA 31:211),

1338:only one
poem matters
you
~ Ikkyu, @BashoSociety

1339:Plunge boldly into the thick of life! ~ Johann Wolfgang von Goethe,

1340:Realization must be amidst all the turmoil of life. ~ Sri Ramana Maharshi,

1341:Seek those things which are above. ~ Colossians. III. 1, the Eternal Wisdom

1342:That which is was always and always will be. ~ Melessus, the Eternal Wisdom

1343:The dream is for the one who says that he is awake. ~ Sri Ramana Maharshi,

1344:The external is an internal raised to the level of mystery - maybe it is also the other way round ~ Novalis,

1345:The perfect man does not hunt after wealth. ~ Confucius, the Eternal Wisdom

1346:There is no Guru, no disciple. Realize who you are. ~ Sri Ramana Maharshi,

1347:There is no pollution like unto hatred. ~ Buddhist Text, the Eternal Wisdom

1348:There is no second and therefore no cause for fear. ~ Sri Ramana Maharshi,

1349:The superior man is distressed by his want of ability. ~ Confucius, Analects, 15:18,

1350:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks, 580,

1351:To have more, you must first be more. ~ Johann Wolfgang von Goethe,

1352:To remain quiet is to resolve the mind in the Self. ~ Sri Ramana Maharshi,

1353:Verily, I say to thee; he who seeks the Eternal, finds Him. ~ Sri Ramakrishna,

1354:We do not learn; and what we call learning is only a process of recollection.
~ Plato,

1355:What matters is how quickly you do what your soul directs." ~ Jalaluddin Rumi,

1356:When I start to write, I don't have any plan at all. I just wait for the story to come.
~ Haruki Murakami,

1357:Wishes are premonitions of abilities. ~ Johann Wolfgang von Goethe,

1358:You are always that Self and nothing but that Self. ~ Sri Ramana Maharshi,

1359:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk, 234,

1360:A calm heart is the life of the body. ~ Proverbs XIV. 30, the Eternal Wisdom

1361:Ah, well yes if you want to play yourself you can, everyone is a character in the tales of time
~ Sine.wav,

1362:All this is full of that Being. ~ Swetaswatara Upanishad, the Eternal Wisdom

1363:Apart from thoughts, there is no such thing as mind. ~ Sri Ramana Maharshi,

1364:A soul that is bound, takes a path that leads away from God. ~ Sri Ramakrishna,

1365:Beside each believer stands an Angel as protector and shepherd, leading him to life. ~ Saint Basil the Great,

1366:Be Still. Truth is found in the simplicity of being. ~ Sri Ramana Maharshi,

1367:Colour itself is a degree of darkness. ~ Johann Wolfgang von Goethe,

1368:Come out of the circle of time, and into the circle of love. ~ Jalaluddin Rumi,

1369:Die inside this new love. Your way begins on the other side. ~ Jalaluddin Rumi,

1370:Education breeds confidence. Confidence breeds hope. Hope breeds peace." ~ Confucius,

1371:Every form correctly seen is beautiful ~ Johann Wolfgang von Goethe,

1372:Everything is but a shadow cast by the mind. ~ Awaghosha, the Eternal Wisdom

1373:Faith is not the clinging to a shrine but an endless pilgrimage of the heart. ~ Rabbi Abraham Joshua Heschel,

1374:First see God, and then talk of lectures and social reforms. ~ Sri Ramakrishna,

1375:For I am divided for love's sake, for the chance of union. ~ Aleister Crowley,

1376:Grace is not an invention, it is a fact of spiritual experience. ~ Sri Aurobindo,

1377:How to see God? To see Him is to be consumed by Him. ~ Sri Ramana Maharshi,

1378:I desire and love nothing that is not of the light. ~ id, the Eternal Wisdom

1379:If a cluttered desk is a sign of a cluttered mind, of what, then, is an empty desk a sign? ~ Albert Einstein,

1380:If your eyes are opened, you'll see the things worth seeing. ~ Jalaluddin Rumi,

1381:It is my conviction that killing under the cloak of war is nothing but an act of murder.
~ Albert Einstein,

1382:Learn to call me in your dreams - and you will see the result.
~ The Mother, [T5],

1383:Let go. Let Be. See through everything and be free, complete, luminous, at home—at ease." ~ Lama Surya Das,

1384:Look again, you may be the light... ~ Jalaluddin Rumi, @Sufi_Path

1385:Love is the deliverance of the heart. ~ Auguttara Nikaya, the Eternal Wisdom

1386:Never make a mistake.
Never lose your temper.
Always understand.
~ The Mother,

1387:Prayer is the unfolding of our will to God ~ Saint Thomas Aquinas, 3.21.1,

1388:-reached the glory of resurrection ~ Saint Thomas Aquinas, (In 1 John 6).,

1389:Realization must be amidst all the turmoils of life. ~ Sri Ramana Maharshi,

1390:Renovate thyself daily. ~ A Chinese Buddhist Inscription, the Eternal Wisdom

1391:Set your life on fire. Seek those who fan your flames. ~ Jalaluddin Rumi, [T5],

1392:Thanks be unto You, our God, we are Yours. ~ Saint Augustine of Hippo,

1393:That way a thorn expands to a rose. ~ Jalaluddin Rumi, @Sufi_Path

1394:The Absolute Consciousness alone is our real nature. ~ Sri Ramana Maharshi,

1395:The author of Sacred Scripture is God ~ Saint Thomas Aquinas, (ST 1.1.10),

1396:The charm of a man is in his kindness. ~ Proverbs XII 22, the Eternal Wisdom

1397:The Good is not Being, but is beyond Being in rank and power. ~ Plato, Republic 509b8-10,

1398:The happiness of the drop is to die in the river. ~ Abu Hamid al-Ghazali,

1399:The one exclusive sign of thorough knowledge is the power of teaching.
~ Aristotle,

1400:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus,

1401:The supreme state of Self-awareness is never absent. ~ Sri Ramana Maharshi,

1402:This Wisdom is the principle of all things.- ~ The Zohar, the Eternal Wisdom

1403:Thou shalt abstain, Renounce, refrain. ~ Johann Wolfgang von Goethe,

1404:What you wish others to do, do yourselves. ~ Ramakrishna, the Eternal Wisdom

1405:Where your talents and the needs of the world cross lies your calling.
~ Aristotle,

1406:Without seeing sunlight the winter camellia blooms. ~ Kobayashi Issa, 1763-1828,

1407:You alone exist, O Heart, the radiance of Awareness. ~ Sri Ramana Maharshi,

1408:You must be extreme to reach the supreme
~ Sri Nisargadatta Maharaj,

1409:You won't reach the spring of life. ~ Jalaluddin Rumi, @Sufi_Path

1410:All that is born, is corrupted to be born again. ~ Hermes, the Eternal Wisdom

1411:Along this road not a single soul - only autumn evening. ~ Matsuo Basho, 1644-1694,

1412:Any effort that has self-glorification as its final endpoint is bound to end in disaster." ~ Robert M. Pirsig,

1413:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine, The Divine Life,

1414:As our circle of knowledge expands, so does the circumference of darkness surrounding it.
~ Albert Einstein,

1415:A voice cried, 'Go where none have gone! Dig deeper, deeper yet
~ Sri Aurobindo,

1416:A wise man among the ignorant is as a beautiful girl in the company of blind men. ~ Saadi,

1417:Beauty is eternity gazing at itself in a mirror. But you are eternity and you are the mirror." ~ Khail Gibran,

1418:Blessed is the man that endureth temptation. ~ James I 12, the Eternal Wisdom

1419:Brothers, my peace is in my aloneness.
My Beloved is alone with me there, always. ~ Rabia al-Adawiyya,

1420:For what is God? He is the soul of the universe. ~ Seneca, the Eternal Wisdom

1421:For where two or three are gathered in my name, there am I among them. ~ Anonymous, The Bible, Matthew, 18:20,

1422:How can the heart travel to God, when it is chained by its desires? ~ Ibn Arabi, [T5],

1423:Human history can be viewed as a slowly dawning awareness that we are members of a larger group. ~ Carl Sagan,

1424:I am not absentminded. It is the presence of mind that makes me unaware of everything else. ~ G.K. Chesterton

1425:If you do not study, the inertia will go on increasing.
~ The Mother, On Education,

1426:I have chosen the way of truth. ~ Book of Golden Precepts, the Eternal Wisdom

1427:Man is divine so long as he is in communion with the Eternal. ~ Sri Ramakrishna,

1428:Men never do evil so completely and cheerfully as when they do it from religious conviction." ~ Blaise Pascal,

1429:Never will we understand the value of time better than when our last hour is at hand." ~ Saint Arnold Janssen,

1430:Nothing is as dangerous as an ignorant friend; a wise enemy is to be preferred. ~ Jean de La Fontaine, Fables,

1431:Nothing is worse than active ignorance. ~ Johann Wolfgang von Goethe,

1432:Only the one who has made his mind die is truly born. ~ Sri Ramana Maharshi,

1433:Poetic Knowledge is as natural to the spirit of man as the return of the bird to his nest. ~ Jacques Maritain,

1434:Prayers should be full of confidence without sorrow or lamenting. ~ Sri Aurobindo,

1435:Read Sri Aurobindo and follow his discipline. ~ The Mother, Words Of The Mother - I,

1436:Repentance of liars is mere lip service, for the true repentance liberates one from sins. ~ Rabia al-Adawiyya,

1437:Science and religion are not at odds. Science is simply too young to understand. ~ Dan Brown, Angels & Demons

1438:Silence is the language of God, all else is poor translation. ~ Jalaluddin Rumi,

1439:So long as one desires liberation, one is in bondage. ~ Sri Ramana Maharshi,

1440:Stilling all thoughts the pure consciousness remains. ~ Sri Ramana Maharshi,

1441:The aim of all practices is to give up all practices. ~ Sri Ramana Maharshi,

1442:The difficult is not the impossible. ~ Sri Aurobindo, Letters on Yoga - II, Faith,

1443:The eternal Tao has no name; when the Tao divided Itself, then It had a name. ~ Lao Tzu,

1444:The heavens deserve your brilliance. ~ Jalaluddin Rumi, @Sufi_Path

1445:The rogue has everywhere the advantage. ~ Johann Wolfgang von Goethe,

1446:The rose and thorn, the treasure and dragon, joy and sorrow, all mingle into one. ~ Saadi,

1447:The sword has to be more than a simple weapon; it has to be an answer to life's questions. ~ Miyamoto Musashi,

1448:The young grasp at the future. The old grasp at the past. The wise remain in the present. ~ Chamtrul Rinpoche,

1449:This dew-like life will fade away; avoid involvement in superfluous things. ~ Dogen Zenji,

1450:Thou knowest, O my son, the way of regeneration. ~ Hermes, the Eternal Wisdom

1451:To begin is the most important part of any quest and by far the most courageous." ~ Plato,

1452:To renounce one's self is not to renounce life. ~ Tolstoi, the Eternal Wisdom

1453:Walk in charity. ~ Anonymous, The Bible, Ephesians,. V. 2, the Eternal Wisdom

1454:We are every one members one of another. ~ Romans. XII. 5, the Eternal Wisdom

1455:What does it take to become a saint? Will it. ~ Saint Thomas Aquinas, [T5],

1456:Wherever you may be, you cannot leave ME. ~ Sri Ramana Maharshi, Talks, 470,

1457:With patience any difficulty can be overcome.
~ The Mother, Words Of The Mother II,

1458:Work done with joy is work done well. ~ The Mother, Some Answers From The Mother, S5,

1459:You are awareness. Awareness is another name for you. ~ Sri Ramana Maharshi,

1460:You are but an appearance, and not absolutely the thing you appear to be. ~ Epictetus,

1461:You're not yet Socrates, but you can still live as if you want to be him. ~ Epictetus,

1462:3/ None but the bravest deserves salvation. ~ Swami Vivekananda, (C.W. I. 479),

1463:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna,

1464:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories, Act I,

1465:Alone the Divine can give us a perfect safety.
~ The Mother, Words Of The Mother II,

1466:Anything done against faith or conscience is sinful. ~ Saint Thomas Aquinas,

1467:As it is, the lover of inquiry must follow his beloved wherever it may lead him.
~ Plato,

1468:a tree
has fallen
autumn sky
~ Shiki, @BashoSociety

1469:At the bottom of great doubt lies great awakening. If you doubt fully, you will awaken fully.
~ Hakuin Ekaku,

1470:Be pure, be simple and hold always a just mean. ~ Chu-King, the Eternal Wisdom

1471:Give yourself the gift of your true self. ~ Jinul, @BashoSociety

1472:How can we manage to illuminate the pathos of our lives?
~ Jorge Luis Borges,

1473:If you would take, you must first give, this is the beginning of intelligence. ~ Lao Tzu,

1474:it is like that of a raindrop upon the ocean... ~ Hafiz, @Sufi_Path

1475:Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am." ~ Anonymous, The Bible, John, 8:58,

1476:Know that, by nature, every creature seeks to become like God. ~ Meister Eckhart,

1477:Let's go out to see the snow view where we slip and fall. ~ Matsuo Basho, 1644-1694,

1478:Life and death have been lacking in my life.
~ Jorge Luis Borges, On Writing,

1479:Maintain equanimity whether in happiness or suffering. ~ Sri Ramana Maharshi,

1480:Neglect not the gift that is in thee. ~ I. Timothy. IV. 14, the Eternal Wisdom

1481:Nothing is more dangerous than solitude. ~ Johann Wolfgang von Goethe,

1482:Prefer to be defeated in the presence of the wise than to excel among fools. ~ Dogen Zenji,

1483:Reading is an activity subsequent to writing: more resigned, more civil, more intellectual. ~ Jorge Luis Borge,

1484:Render unto all men that which is their due. ~ Corinthians, the Eternal Wisdom

1485:That which results in peace is the highest perfection. ~ Sri Ramana Maharshi,

1486:The desire of the slothful killeth him. ~ Proverbs XXI. 25, the Eternal Wisdom

1487:The Heart is the center from which everything springs. ~ Sri Ramana Maharshi,

1488:The hour I have long wished for is now come. ~ Saint Teresa of Avila, [T3],

1489:There are a thousand hacking at the branches of evil to one who is striking at the root. ~ Henry David Thoreau,

1490:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV, Fear,

1491:There where all ends, all is eternally beginning. ~ Hermes, the Eternal Wisdom

1492:The things we truly love stay with us always, locked in our hearts as long as life remains." ~ Josephine Baker,

1493:The whole life lies in the verb seeing. ~ Pierre Teilhard de Chardin,

1494:Thy youth is but a noon, of night take heed. ~ Sri Aurobindo, Translations, Appeal,

1495:Totally to renounce one's self is to become God. ~ Tolstoi, the Eternal Wisdom

1496:When the mind has vanished, you realize eternal Peace. ~ Sri Ramana Maharshi,

1497:You must ask for what you really want. Don't go back to sleep. ~ Jalaluddin Rumi,

1498:Act as if everyday were the last of your life, and each action the last you perform." ~ Saint Alphonsus Liguori,

1499:Ah, the patter of little feet around the house. There's nothing like having a midget for a butler. ~ W C Fields,

1500:All you have to do then is to comm and yourselves. ~ Cicero, the Eternal Wisdom

*** WISDOM TROVE ***

1:Is it true? ~ byron-katie, @wisdomtrove

2:Know thyself. ~ socrates, @wisdomtrove

3:Agreeing to differ. ~ ovid, @wisdomtrove

4:Yes We Can! ~ barack-obama, @wisdomtrove

5:I am worthy. ~ esther-hicks, @wisdomtrove

6:This is fun. ~ esther-hicks, @wisdomtrove

7:to hard work." ~ brian-tracy, @wisdomtrove

8:Venus favors the bold. ~ ovid, @wisdomtrove

9:All things must pass. ~ buddha, @wisdomtrove

10:Am I here now? ~ eckhart-tolle, @wisdomtrove

11:Beauty is a frail good. ~ ovid, @wisdomtrove

12:Beingness is just joy. ~ mooji, @wisdomtrove

13:Do not believe hastily. ~ ovid, @wisdomtrove

14:Everything flows. ~ heraclitus, @wisdomtrove

15:Love what you do. ~ wayne-dyer, @wisdomtrove

16:Pursuits become habits. ~ ovid, @wisdomtrove

17:All war is deception. ~ sun-tzu, @wisdomtrove

18:Anger is brief madness ~ horace, @wisdomtrove

19:Discovery ~ ralph-waldo-emerson, @wisdomtrove

20:Giving calls for genius. ~ ovid, @wisdomtrove

21:The gods favor the bold. ~ ovid, @wisdomtrove

22:Beauty is a fragile gift. ~ ovid, @wisdomtrove

23:Every lover is a soldier. ~ ovid, @wisdomtrove

24:I tasted life. ~ emily-dickinson, @wisdomtrove

25:Remember, Be Here Now. ~ ram-das, @wisdomtrove

26:To teach is to delight. ~ horace, @wisdomtrove

27:Anger is a brief lunacy. ~ horace, @wisdomtrove

28:Don't follow leaders. ~ bob-dylan, @wisdomtrove

29:Even the gods love jokes. ~ plato, @wisdomtrove

30:Habit had made the custom. ~ ovid, @wisdomtrove

31:I believe in singing. ~ brian-eno, @wisdomtrove

32:I'm very opinionated. ~ brian-eno, @wisdomtrove

33:I speak for the trees! ~ dr-seuss, @wisdomtrove

34:It is fun to have fun. ~ dr-seuss, @wisdomtrove

35:Love is a credulous thing. ~ ovid, @wisdomtrove

36:Love is a kind of warfare. ~ ovid, @wisdomtrove

37:Scatter joy ~ ralph-waldo-emerson, @wisdomtrove

38:Skill makes love unending. ~ ovid, @wisdomtrove

39:Success is man's god. ~ aeschylus, @wisdomtrove

40:Tear thyself from delay. ~ horace, @wisdomtrove

41:Tempus fugit (time flies). ~ ovid, @wisdomtrove

42:There are no accidents. ~ ram-das, @wisdomtrove

43:Time is a kindly God. ~ sophocles, @wisdomtrove

44:What is Out There? ~ john-wheeler, @wisdomtrove

45:Who seeks shall find. ~ sophocles, @wisdomtrove

46:Words lead to deeds. ~ gary-zukav, @wisdomtrove

47:Youth has no age. ~ pablo-picasso, @wisdomtrove

48:A jug fills drop by drop. ~ buddha, @wisdomtrove

49:A kindness is never wasted ~ aesop, @wisdomtrove

50:All art is erotic. ~ pablo-picasso, @wisdomtrove

51:All men are born good. ~ confucius, @wisdomtrove

52:Anger is a short madness. ~ horace, @wisdomtrove

53:Appearances are deceptive. ~ aesop, @wisdomtrove

54:Art lies in concealing art. ~ ovid, @wisdomtrove

55:Boards don't hit back. ~ bruce-lee, @wisdomtrove

56:But I could be wrong. ~ carl-sagan, @wisdomtrove

57:Clumsy jesting is no joke. ~ aesop, @wisdomtrove

58:Don't cry over spilt milk. ~ aesop, @wisdomtrove

59:Every old poem is sacred. ~ horace, @wisdomtrove

60:Giving requires good sense. ~ ovid, @wisdomtrove

61:Hatched in the same nest. ~ horace, @wisdomtrove

62:I am not what I once was. ~ horace, @wisdomtrove

63:Knowledge is true opinion. ~ plato, @wisdomtrove

64:Love can tame the wildest. ~ aesop, @wisdomtrove

65:Love lent me wings. ~ michelangelo, @wisdomtrove

66:Lovers remember everything. ~ ovid, @wisdomtrove

67:Luck cannot change birth. ~ horace, @wisdomtrove

68:Make of yourself a light. ~ buddha, @wisdomtrove

69:Never make it perfect. ~ bob-dylan, @wisdomtrove

70:Paradise is where I am. ~ voltaire, @wisdomtrove

71:Self-help is the best help ~ aesop, @wisdomtrove

72:The good is the beautiful. ~ plato, @wisdomtrove

73:The poetry of speech. ~ lord-byron, @wisdomtrove

74:There is joy in work. ~ henry-ford, @wisdomtrove

75:The words can not return. ~ horace, @wisdomtrove

76:Time is money. ~ benjamin-franklin, @wisdomtrove

77:Words challenge eternity. ~ horace, @wisdomtrove

78:A poem is like a painting. ~ horace, @wisdomtrove

79:Bear patiently with a rival. ~ ovid, @wisdomtrove

80:Be smart, drink your wine. ~ horace, @wisdomtrove

81:Books are a narcotic. ~ franz-kafka, @wisdomtrove

82:Busy idleness urges us on. ~ horace, @wisdomtrove

83:Change from within ~ mahatma-gandhi, @wisdomtrove

84:Change is an illusion. ~ parmenides, @wisdomtrove

85:Courage conquers all things. ~ ovid, @wisdomtrove

86:Disneyland is a show. ~ walt-disney, @wisdomtrove

87:Distrust interested advice. ~ aesop, @wisdomtrove

88:Draft beer, not people. ~ bob-dylan, @wisdomtrove

89:Everything is in flux. ~ heraclitus, @wisdomtrove

90:Exercise is overrated. ~ tim-ferris, @wisdomtrove

91:Few love what they may have. ~ ovid, @wisdomtrove

92:Ideas are bulletproof. ~ alan-moore, @wisdomtrove

93:Ideas that spread win. ~ seth-godin, @wisdomtrove

94:I never get it done. ~ esther-hicks, @wisdomtrove

95:In season, all is good. ~ sophocles, @wisdomtrove

96:In union there is strength. ~ aesop, @wisdomtrove

97:Keep on keeping on!!! ~ joel-osteen, @wisdomtrove

98:Knowledge is power. ~ francis-bacon, @wisdomtrove

99:Let joy be unconfined. ~ lord-byron, @wisdomtrove

100:Life must be lived as play. ~ plato, @wisdomtrove

101:Most arguments are useless. ~ aesop, @wisdomtrove

102:New level, New devil. ~ joyce-meyer, @wisdomtrove

103:Nothing is impossible ~ walt-disney, @wisdomtrove

104:Once a wolf, always a wolf. ~ aesop, @wisdomtrove

105:Perseverance, Winning, Race ~ aesop, @wisdomtrove

106:Reality is negotiable. ~ tim-ferris, @wisdomtrove

107:success is 99% failure ~ henry-ford, @wisdomtrove

108:There is something in omens. ~ ovid, @wisdomtrove

109:The truth is ever best. ~ sophocles, @wisdomtrove

110:To give requires good sense. ~ ovid, @wisdomtrove

111:To hope was to expect ~ jane-austen, @wisdomtrove

112:We are all star stuff. ~ carl-sagan, @wisdomtrove

113:We're all mad here. ~ lewis-carroll, @wisdomtrove

114:Writers speak stench. ~ franz-kafka, @wisdomtrove

115:Your silence gives consent. ~ plato, @wisdomtrove

116:A change is always nice. ~ euripedes, @wisdomtrove

117:Act without expectation. ~ lao-tzu, @wisdomtrove

118:A gun is not an argument. ~ ayn-rand, @wisdomtrove

119:Anger is momentary madness. ~ horace, @wisdomtrove

120:Art lies by its own artifice. ~ ovid, @wisdomtrove

121:Being crazy isn't enough. ~ dr-seuss, @wisdomtrove

122:Books have their destinies. ~ horace, @wisdomtrove

123:Comedy is not pretty. ~ steve-martin, @wisdomtrove

124:Distrust unsolicited advice. ~ aesop, @wisdomtrove

125:Do not dare not to dare. ~ c-s-lewis, @wisdomtrove

126:Dull winter will re-appear. ~ horace, @wisdomtrove

127:Emotion is always new. ~ victor-hugo, @wisdomtrove

128:End is a gloomy word. ~ robert-frost, @wisdomtrove

129:Every person is unique. ~ max-lucado, @wisdomtrove

130:Example is the best precept. ~ aesop, @wisdomtrove

131:Familiarity breeds contempt. ~ aesop, @wisdomtrove

132:From caring comes courage. ~ lao-tzu, @wisdomtrove

133:God himself favors the brave. ~ ovid, @wisdomtrove

134:Good marketers measure. ~ seth-godin, @wisdomtrove

135:Go on and wonder. ~ william-faulkner, @wisdomtrove

136:Great men can't be ruled. ~ ayn-rand, @wisdomtrove

137:Habits change into character. ~ ovid, @wisdomtrove

138:Heaven is within you. ~ rhonda-byrne, @wisdomtrove

139:He can afford to be a fool. ~ horace, @wisdomtrove

140:I am all astonishment. ~ jane-austen, @wisdomtrove

141:I am always learning. ~ michelangelo, @wisdomtrove

142:I can't get it wrong. ~ esther-hicks, @wisdomtrove

143:I'll sleep well tonight ~ henry-ford, @wisdomtrove

144:I shall not altogether die. ~ horace, @wisdomtrove

145:I shall not completely die. ~ horace, @wisdomtrove

146:It ain't my cup of meat. ~ bob-dylan, @wisdomtrove

147:Leave the rest to the gods. ~ horace, @wisdomtrove

148:Love is a believing creature. ~ ovid, @wisdomtrove

149:Love is love's reward. ~ john-dryden, @wisdomtrove

150:Merit challenges envy. ~ john-dryden, @wisdomtrove

151:Much outcry, little outcome. ~ aesop, @wisdomtrove

152:My path is about joy. ~ esther-hicks, @wisdomtrove

153:Nature abhors a moron. ~ h-l-mencken, @wisdomtrove

154:No distance is too far. ~ max-lucado, @wisdomtrove

155:No place is too common. ~ max-lucado, @wisdomtrove

156:Nora Roberts is cool. ~ stephen-king, @wisdomtrove

157:Sex is emotion in motion. ~ mae-west, @wisdomtrove

158:Shift your awareness. ~ rhonda-byrne, @wisdomtrove

159:Take heed lest you stumble. ~ horace, @wisdomtrove

160:The cautious seldom err. ~ confucius, @wisdomtrove

161:The gods have their own laws. ~ ovid, @wisdomtrove

162:The past is obdurate. ~ stephen-king, @wisdomtrove

163:The self is hateful. ~ blaise-pascal, @wisdomtrove

164:Think big. Start small. ~ seth-godin, @wisdomtrove

165:Time that devours all things. ~ ovid, @wisdomtrove

166:Trust. and Pixie Dust. ~ walt-disney, @wisdomtrove

167:Turn over a new leaf. ~ edmund-burke, @wisdomtrove

168:Unity increases power. ~ joyce-meyer, @wisdomtrove

169:Well begun is half done. ~ aristotle, @wisdomtrove

170:What you seek is seeking you. ~ rumi, @wisdomtrove

171:Wisdom begins in wonder. ~ socrates, @wisdomtrove

172:Words are loneliness. ~ henry-miller, @wisdomtrove

173:Worry divides the mind. ~ max-lucado, @wisdomtrove

174:Writing is seduction. ~ stephen-king, @wisdomtrove

175:You DO know what to do. ~ louise-hay, @wisdomtrove

176:All time is unreedemable. ~ t-s-eliot, @wisdomtrove

177:A poem is a naked person. ~ bob-dylan, @wisdomtrove

178:Appearances may be deceiving. ~ aesop, @wisdomtrove

179:A short absence is the safest. ~ ovid, @wisdomtrove

180:As we are, so we see. ~ william-blake, @wisdomtrove

181:Be awesome! Be a book nut! ~ dr-seuss, @wisdomtrove

182:Be like water, my friend. ~ bruce-lee, @wisdomtrove

183:Be where your enemy is not. ~ sun-tzu, @wisdomtrove

184:Brighter than Parian marble. ~ horace, @wisdomtrove

185:But let the good prevail. ~ aeschylus, @wisdomtrove

186:Carpe diem. (Seize the day.) ~ horace, @wisdomtrove

187:Change is not progress. ~ h-l-mencken, @wisdomtrove

188:Character is inured habit. ~ plutarch, @wisdomtrove

189:Dead men tell no tales. ~ john-dryden, @wisdomtrove

190:Do all things with love. ~ og-mandino, @wisdomtrove

191:Don't go looking for trouble. ~ aesop, @wisdomtrove

192:Dreams grow if you grow. ~ zig-ziglar, @wisdomtrove

193:Equals make the best friends. ~ aesop, @wisdomtrove

194:Everyone honors the wise. ~ aristotle, @wisdomtrove

195:Every savage can dance. ~ jane-austen, @wisdomtrove

196:Exuberance is beauty. ~ william-blake, @wisdomtrove

197:For Narnia and for Aslan! ~ c-s-lewis, @wisdomtrove

198:God has no religion. ~ mahatma-gandhi, @wisdomtrove

199:God, I'm glad I'm not me. ~ bob-dylan, @wisdomtrove

200:He loved Big Brother. ~ george-orwell, @wisdomtrove

201:He who grasps, lets slip. ~ lao-tzu, @wisdomtrove

202:I am, therefore I'll think ~ ayn-rand, @wisdomtrove

203:... .I begin a new life. ~ og-mandino, @wisdomtrove

204:I'm good at what I do. ~ esther-hicks, @wisdomtrove

205:Implementation beats oration. ~ aesop, @wisdomtrove

206:It is grievous to be caught. ~ horace, @wisdomtrove

207:It's always tea-time. ~ lewis-carroll, @wisdomtrove

208:I write all my sermons. ~ joel-osteen, @wisdomtrove

209:Let reason alone decide. ~ parmenides, @wisdomtrove

210:Life is short, yet sweet. ~ euripedes, @wisdomtrove

211:Nothing gold can stay. ~ robert-frost, @wisdomtrove

212:Off with their heads! ~ lewis-carroll, @wisdomtrove

213:Painting is silent poetry. ~ plutarch, @wisdomtrove

214:Perseverance is king. ~ josh-billings, @wisdomtrove

215:Shatter all your fear. ~ robin-sharma, @wisdomtrove

216:She was stronger alone… ~ jane-austen, @wisdomtrove

217:Simplicity is really hard. ~ jony-ive, @wisdomtrove

218:Success is predictable. ~ brian-tracy, @wisdomtrove

219:Teeth are always in style. ~ dr-seuss, @wisdomtrove

220:The air is all softness. ~ john-keats, @wisdomtrove

221:The end excuses any evil. ~ sophocles, @wisdomtrove

222:The gods have their own rules. ~ ovid, @wisdomtrove

223:The grammarians are arguing. ~ horace, @wisdomtrove

224:The great god Pan is dead. ~ plutarch, @wisdomtrove

225:The job is not the work. ~ seth-godin, @wisdomtrove

226:The result justifies the deed. ~ ovid, @wisdomtrove

227:The spirits run riot in youth. ~ ovid, @wisdomtrove

228:The way to do... is to be. ~ lao-tzu, @wisdomtrove

229:Tiggers don't like honey. ~ a-a-milne, @wisdomtrove

230:Time heals all wounds. ~ stephen-king, @wisdomtrove

231:Time wounds all heels. ~ groucho-marx, @wisdomtrove

232:To find is the thing. ~ pablo-picasso, @wisdomtrove

233:To tolerate is to insult. ~ bruce-lee, @wisdomtrove

234:Tut, Tut, looks like rain ~ a-a-milne, @wisdomtrove

235:Weakness is strength. ~ george-orwell, @wisdomtrove

236:Woman is the masterpiece. ~ confucius, @wisdomtrove

237:Words will build no walls. ~ plutarch, @wisdomtrove

238:Writer speaks a stench. ~ franz-kafka, @wisdomtrove

239:You alone are enough. ~ oprah-winfrey, @wisdomtrove

240:Action is my domain. ~ mahatma-gandhi, @wisdomtrove

241:All art is propaganda. ~ george-orwell, @wisdomtrove

242:All geniuses die young. ~ groucho-marx, @wisdomtrove

243:Anger is a momentary madness. ~ horace, @wisdomtrove

244:Anger is short-lived madness. ~ horace, @wisdomtrove

245:An injury may prove a blessing. ~ ovid, @wisdomtrove

246:Ants are a curious race ~ robert-frost, @wisdomtrove

247:Anyone can be rich in promises. ~ ovid, @wisdomtrove

248:Attack the enemy's strategy. ~ sun-tzu, @wisdomtrove

249:Beauty is the gift of God. ~ aristotle, @wisdomtrove

250:Being is Dying by Loving. ~ meher-baba, @wisdomtrove

251:Be prepared for luck. ~ robin-williams, @wisdomtrove

252:Be suspicious of what you want. ~ rumi, @wisdomtrove

253:Boy, I loathe Persian luxury. ~ horace, @wisdomtrove

254:By suffering comes wisdom. ~ aeschylus, @wisdomtrove

255:Chaos is a friend of mine. ~ bob-dylan, @wisdomtrove

256:Clarity breeds mastery. ~ robin-sharma, @wisdomtrove

257:Critics are already made. ~ lord-byron, @wisdomtrove

258:Defeat the enemies strategy. ~ sun-tzu, @wisdomtrove

259:Don’t explain or justify. ~ wayne-dyer, @wisdomtrove

260:Energy is based on love. ~ leo-tolstoy, @wisdomtrove

261:Even the old should learn. ~ aeschylus, @wisdomtrove

262:Evil counsel travels fast. ~ sophocles, @wisdomtrove

263:Exhuberance is Beauty. ~ william-blake, @wisdomtrove

264:Facts speak plainer than words ~ aesop, @wisdomtrove

265:Find joy in the ordinary. ~ max-lucado, @wisdomtrove

266:Focus on your strengths. ~ brian-tracy, @wisdomtrove

267:Further up and further in! ~ c-s-lewis, @wisdomtrove

268:God in heaven has dominion ~ euripedes, @wisdomtrove

269:God's hand never slips. ~ billy-graham, @wisdomtrove

270:Gold will be slave or master. ~ horace, @wisdomtrove

271:Hello, I must be going. ~ groucho-marx, @wisdomtrove

272:He thinks I look alike! ~ groucho-marx, @wisdomtrove

273:He who is contented is rich. ~ lao-tzu, @wisdomtrove

274:I am sure the grapes are sour. ~ aesop, @wisdomtrove

275:Ideas come from God. ~ albert-einstein, @wisdomtrove

276:Idleness ruins the constitution ~ ovid, @wisdomtrove

277:I do not evolve, I AM. ~ pablo-picasso, @wisdomtrove

278:I do not seek. I find. ~ pablo-picasso, @wisdomtrove

279:I don't dislike anybody. ~ joel-osteen, @wisdomtrove

280:I have had my vision. ~ virginia-woolf, @wisdomtrove

281:I know I'm on the path. ~ esther-hicks, @wisdomtrove

282:In my beginning is my end. ~ t-s-eliot, @wisdomtrove

283:I often work by avoidance. ~ brian-eno, @wisdomtrove

284:Is Reality an Illusion? ~ john-wheeler, @wisdomtrove

285:I teach that all men are mad. ~ horace, @wisdomtrove

286:I tend to scare myself. ~ stephen-king, @wisdomtrove

287:I write emotional algebra. ~ anais-nin, @wisdomtrove

288:Kid, you'll move mountains. ~ dr-seuss, @wisdomtrove

289:Know your own happiness. ~ jane-austen, @wisdomtrove

290:Labor gives birth to ideas. ~ jim-rohn, @wisdomtrove

291:Life delights in life. ~ william-blake, @wisdomtrove

292:Life is luck, make it. ~ mother-teresa, @wisdomtrove

293:Life's a song, sing it ~ mother-teresa, @wisdomtrove

294:Load every rift with ore. ~ john-keats, @wisdomtrove

295:Love is an affair of credulity. ~ ovid, @wisdomtrove

296:Love those you hate you. ~ leo-tolstoy, @wisdomtrove

297:May you stay Forever Young ~ bob-dylan, @wisdomtrove

298:Mind your P's and Q's. ~ j-r-r-tolkien, @wisdomtrove

299:Much wants more and loses all. ~ aesop, @wisdomtrove

300:Nature admits no lie. ~ thomas-carlyle, @wisdomtrove

301:Nature is not human hearted. ~ lao-tzu, @wisdomtrove

302:Never seek illicit wealth. ~ confucius, @wisdomtrove

303:Nothing is stronger than habit. ~ ovid, @wisdomtrove

304:Obscurity often brings safety. ~ aesop, @wisdomtrove

305:Oh, the places you will go. ~ dr-seuss, @wisdomtrove

306:Pride goes before destruction. ~ aesop, @wisdomtrove

307:Problems are messages. ~ shakti-gawain, @wisdomtrove

308:Rest is for the dead. ~ thomas-carlyle, @wisdomtrove

309:Sapere aude. Dare to be wise. ~ horace, @wisdomtrove

310:See your road through. ~ j-r-r-tolkien, @wisdomtrove

311:Slow but steady wins the race. ~ aesop, @wisdomtrove

312:That low vice, curiosity! ~ lord-byron, @wisdomtrove

313:The menu is not the meal. ~ alan-watts, @wisdomtrove

314:There are no mistakes. ~ sigmund-freud, @wisdomtrove

315:The same night awaits us all. ~ horace, @wisdomtrove

316:The Universe adores me… ~ esther-hicks, @wisdomtrove

317:Time is an illusion. ~ albert-einstein, @wisdomtrove

318:To revive sorrow is cruel. ~ sophocles, @wisdomtrove

319:Treat the past as a school. ~ jim-rohn, @wisdomtrove

320:Truce, n. Friendship. ~ ambrose-bierce, @wisdomtrove

321:War is a trade of kings. ~ john-dryden, @wisdomtrove

322:War is murder writ large. ~ carl-sagan, @wisdomtrove

323:We all float down here! ~ stephen-king, @wisdomtrove

324:We are all fools in love ~ jane-austen, @wisdomtrove

325:We are our choices. ~ jean-paul-sartre, @wisdomtrove

326:What upsets is in mind ~ eckhart-tolle, @wisdomtrove

327:What you resist, persists. ~ carl-jung, @wisdomtrove

328:Whose silence are you? ~ thomas-merton, @wisdomtrove

329:Women don't like violence, ~ euripedes, @wisdomtrove

330:You are always new to me. ~ john-keats, @wisdomtrove

331:A bitter drug oft brings relief. ~ ovid, @wisdomtrove

332:Accuracy builds credibility. ~ jim-rohn, @wisdomtrove

333:Acquaintance softens prejudice. ~ aesop, @wisdomtrove

334:Action is redemption. ~ emily-dickinson, @wisdomtrove

335:All art is quite useless. ~ oscar-wilde, @wisdomtrove

336:All colours are arbitrary. ~ carl-sagan, @wisdomtrove

337:All skills are learnable. ~ brian-tracy, @wisdomtrove

338:All things are in all. ~ giordano-bruno, @wisdomtrove

339:All Thing Serve the Beam ~ stephen-king, @wisdomtrove

340:Always examine the dice. ~ groucho-marx, @wisdomtrove

341:And plenty makes us poor. ~ john-dryden, @wisdomtrove

342:An evil life is a kind of death. ~ ovid, @wisdomtrove

343:Another story must begin! ~ victor-hugo, @wisdomtrove

344:Any excuse will serve a tyrant. ~ aesop, @wisdomtrove

345:Be kinder than expected. ~ robin-sharma, @wisdomtrove

346:Beliefs create reality ~ melody-beattie, @wisdomtrove

347:Change begets change. ~ charles-dickens, @wisdomtrove

348:Death is Life's high meed. ~ john-keats, @wisdomtrove

349:Do not press an enemy at bay. ~ sun-tzu, @wisdomtrove

350:Excess weakens the spirits. ~ confucius, @wisdomtrove

351:Faith is a gift of God. ~ blaise-pascal, @wisdomtrove

352:Fear is stronger than arms. ~ aeschylus, @wisdomtrove

353:God knows there's a heaven. ~ bob-dylan, @wisdomtrove

354:Happiness was born a twin. ~ lord-byron, @wisdomtrove

355:He who despairs is wrong. ~ victor-hugo, @wisdomtrove

356:History is merely gossip. ~ oscar-wilde, @wisdomtrove

357:Hope is really a thought. ~ brene-brown, @wisdomtrove

358:Hurry up, please, its time. ~ t-s-eliot, @wisdomtrove

359:I am always in love. ~ ernest-hemingway, @wisdomtrove

360:Ideas are fatal to caste. ~ e-m-forster, @wisdomtrove

361:I learned to love despair. ~ lord-byron, @wisdomtrove

362:I like it where I stand. ~ esther-hicks, @wisdomtrove

363:Ill-gotten gains work evil. ~ sophocles, @wisdomtrove

364:I love good, loud speakers. ~ brian-eno, @wisdomtrove

365:Imitation is criticism. ~ william-blake, @wisdomtrove

366:In nonsense is strength ~ kurt-vonnegut, @wisdomtrove

367:In the end is my beginning. ~ t-s-eliot, @wisdomtrove

368:I really love what I do. ~ esther-hicks, @wisdomtrove

369:Is management rational? ~ warren-buffet, @wisdomtrove

370:I walk: I prefer walking. ~ jane-austen, @wisdomtrove

371:I want nothing but death. ~ jane-austen, @wisdomtrove

372:Judge tenderly of me. ~ emily-dickinson, @wisdomtrove

373:Kill one, terrify a thousand. ~ sun-tzu, @wisdomtrove

374:Let the poor man mind his tongue ~ ovid, @wisdomtrove

375:Let us cultivate our garden. ~ voltaire, @wisdomtrove

376:Life begins each morning. ~ joel-osteen, @wisdomtrove

377:Life is not fair; God is. ~ joyce-meyer, @wisdomtrove

378:Life's bare as a bone. ~ virginia-woolf, @wisdomtrove

379:Life stand still here. ~ virginia-woolf, @wisdomtrove

380:Literature is my Utopia ~ hellen-keller, @wisdomtrove

381:Look how well I’m doing… ~ esther-hicks, @wisdomtrove

382:Love follows knowledge. ~ denis-diderot, @wisdomtrove

383:Love is its own reward. ~ thomas-merton, @wisdomtrove

384:Love's all in all to women. ~ euripedes, @wisdomtrove

385:Memory is a great betrayer. ~ anais-nin, @wisdomtrove

386:Miracles are for beginners. ~ c-s-lewis, @wisdomtrove

387:Mister, we deal in lead. ~ stephen-king, @wisdomtrove

388:My teachings are my life. ~ joyce-meyer, @wisdomtrove

389:No man is born without faults. ~ horace, @wisdomtrove

390:No person is too hardened. ~ max-lucado, @wisdomtrove

391:Only the educated are free. ~ epictetus, @wisdomtrove

392:Paths are made by walking ~ franz-kafka, @wisdomtrove

393:Put your shoulder to the wheel. ~ aesop, @wisdomtrove

394:Reading musses up my mind. ~ henry-ford, @wisdomtrove

395:Romance is everything. ~ gertrude-stein, @wisdomtrove

396:Shame is pride's cloak. ~ william-blake, @wisdomtrove

397:She is loveliness itself. ~ jane-austen, @wisdomtrove

398:She's stark raving mad! ~ lewis-carroll, @wisdomtrove

399:Smiling resets your mood. ~ joel-osteen, @wisdomtrove

400:Sometimes dead is better ~ stephen-king, @wisdomtrove

401:Success is in the details. ~ zig-ziglar, @wisdomtrove

402:Teenagers are people too! ~ joyce-meyer, @wisdomtrove

403:The brave venture anything. ~ euripedes, @wisdomtrove

404:The devil is God's ape! ~ martin-luther, @wisdomtrove

405:The less said the better. ~ jane-austen, @wisdomtrove

406:The life of men is painful. ~ euripedes, @wisdomtrove

407:The monster nevers dies. ~ stephen-king, @wisdomtrove

408:There is safety in numbers. ~ euripedes, @wisdomtrove

409:The strong are so stupid. ~ e-m-forster, @wisdomtrove

410:.. they have the power. ~ napoleon-hill, @wisdomtrove

411:Third time pays for all ~ j-r-r-tolkien, @wisdomtrove

412:Time did not compose her. ~ jane-austen, @wisdomtrove

413:To be alive is Power. ~ emily-dickinson, @wisdomtrove

414:To grow a philosopher's beard. ~ horace, @wisdomtrove

415:To love is an active verb. ~ ogden-nash, @wisdomtrove

416:True wars are never won. ~ e-e-cummings, @wisdomtrove

417:Trusting God brings life. ~ joyce-meyer, @wisdomtrove

418:Vice is its own reward. ~ quentin-crisp, @wisdomtrove

419:Vices are their own punishment. ~ aesop, @wisdomtrove

420:Virtue is her own reward. ~ john-dryden, @wisdomtrove

421:We all need each other. ~ leo-buscaglia, @wisdomtrove

422:We are free to yield to truth. ~ horace, @wisdomtrove

423:We are made of star stuff. ~ carl-sagan, @wisdomtrove

424:We like to be deceived. ~ blaise-pascal, @wisdomtrove

425:We two are to ourselves a crowd. ~ ovid, @wisdomtrove

426:What are men? Mortal gods. ~ heraclitus, @wisdomtrove

427:Wisdom cometh by suffering. ~ aeschylus, @wisdomtrove

428:Yesterday is just a memory. ~ bob-dylan, @wisdomtrove

429:You can't polish a turd. ~ stephen-king, @wisdomtrove

430:A black hole has no hair. ~ john-wheeler, @wisdomtrove

431:A crafty knave needs no broker. ~ horace, @wisdomtrove

432:Adults are obsolete children. ~ dr-seuss, @wisdomtrove

433:A lie never lives to be old. ~ sophocles, @wisdomtrove

434:All bibles are man-made. ~ thomas-edison, @wisdomtrove

435:All war is based on deception. ~ sun-tzu, @wisdomtrove

436:Anger assists hands however weak. ~ ovid, @wisdomtrove

437:A poet over 30 is pathetic ~ h-l-mencken, @wisdomtrove

438:Appearances are often deceiving. ~ aesop, @wisdomtrove

439:Appearances often are deceiving. ~ aesop, @wisdomtrove

440:As a man is, so he sees. ~ william-blake, @wisdomtrove

441:Avarice is always poor. ~ samuel-johnson, @wisdomtrove

442:Be gentle with the earth. ~ dalai-lama, @wisdomtrove

443:Be satisfied with what you have. ~ aesop, @wisdomtrove

444:Books are packaged dreams. ~ dean-koontz, @wisdomtrove

445:But the universe is infinite. ~ epicurus, @wisdomtrove

446:Change alone is unchanging. ~ heraclitus, @wisdomtrove

447:Clarity precedes success. ~ robin-sharma, @wisdomtrove

448:Clarity proceeds Mastery! ~ robin-sharma, @wisdomtrove

449:Common sense ain't common. ~ will-rogers, @wisdomtrove

450:Curiouser and curiouser. ~ lewis-carroll, @wisdomtrove

451:Deep rivers run quiet. ~ haruki-murakami, @wisdomtrove

452:Delay not to seize the hour! ~ aeschylus, @wisdomtrove

453:Democracy passes into despotism. ~ plato, @wisdomtrove

454:Despotism is a long crime. ~ victor-hugo, @wisdomtrove

455:Do not attempt too much at once. ~ aesop, @wisdomtrove

456:Every knock is a boost. ~ elbert-hubbard, @wisdomtrove

457:Every man is his own hell. ~ h-l-mencken, @wisdomtrove

458:Exactitude is not truth. ~ henri-matisse, @wisdomtrove

459:Fear is the mind-killer. ~ frank-herbert, @wisdomtrove

460:Fire, fear, foes! Awake! ~ j-r-r-tolkien, @wisdomtrove

461:Fortune and love favor the brave. ~ ovid, @wisdomtrove

462:Gloriously false. [Like Rahab.] ~ horace, @wisdomtrove

463:God has work for you to do. ~ max-lucado, @wisdomtrove

464:God himself helps those who dare. ~ ovid, @wisdomtrove

465:Gold makes the ugly beautiful. ~ moliere, @wisdomtrove

466:Hell is other people. ~ jean-paul-sartre, @wisdomtrove

467:Hope clouds observation. ~ frank-herbert, @wisdomtrove

468:Humor is reason gone mad. ~ groucho-marx, @wisdomtrove

469:I accept the universe! ~ margaret-fuller, @wisdomtrove

470:I am excessively diverted. ~ jane-austen, @wisdomtrove

471:I am your number one fan. ~ stephen-king, @wisdomtrove

472:Ideas come from curiosity. ~ walt-disney, @wisdomtrove

473:If you thirst you may drink. ~ c-s-lewis, @wisdomtrove

474:I got this grave yard woman. ~ bob-dylan, @wisdomtrove

475:I love you. Most ardently. ~ jane-austen, @wisdomtrove

476:It is absurd to ape our betters. ~ aesop, @wisdomtrove

477:I washed mud off of mud. ~ steven-wright, @wisdomtrove

478:I work hard, but in spurts. ~ tim-ferris, @wisdomtrove

479:Just get out of your own way. ~ rajneesh, @wisdomtrove

480:Know thy self, know thy enemy. ~ sun-tzu, @wisdomtrove

481:Let's go invent tomorrow! ~ steve-jobs, @wisdomtrove

482:Let your joy be unconfined! ~ mark-twain, @wisdomtrove

483:Liars often set their own traps. ~ aesop, @wisdomtrove

484:Life is a dead-end street. ~ h-l-mencken, @wisdomtrove

485:Life is a game, play it. ~ mother-teresa, @wisdomtrove

486:Life is short. Be of use. ~ robin-sharma, @wisdomtrove

487:Listen to the voices. ~ william-faulkner, @wisdomtrove

488:Little by little does the trick. ~ aesop, @wisdomtrove

489:Love follows knowledge. ~ thomas-aquinas, @wisdomtrove

490:Love's a dog in a manger. ~ d-h-lawrence, @wisdomtrove

491:Love truth, but pardon error. ~ voltaire, @wisdomtrove

492:Make a good use of the present. ~ horace, @wisdomtrove

493:Meet your fears with faith. ~ max-lucado, @wisdomtrove

494:Music is the 5th gospel. ~ martin-luther, @wisdomtrove

495:My life is my message. ~ mahatma-gandhi, @wisdomtrove

496:My love's a noble madness. ~ john-dryden, @wisdomtrove

497:My mind is my own church. ~ thomas-paine, @wisdomtrove

498:My native land, good night! ~ lord-byron, @wisdomtrove

499:My shows are not narratives. ~ brian-eno, @wisdomtrove

500:No human being is illegal. ~ elie-wiesel, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:All that I am ~ John Quincy Adams,

2:A man is but an ass ~ W S Gilbert,

3:AM I NOT MERCIFUL? ~ Amie Kaufman,

4:Am I not merciful? ~ Jay Kristoff,

5:Ami R Asbona Bole
~ Al Mahmud,

6:An Aesthetic Saint ~ J D Salinger,

7:An Das Leben
~ Anton Wildgans,

8:An excellent idea. ~ Jodi Daynard,

9:An eye for an eye. ~ Belle Aurora,

10:As you live, so you die ~ Lao Tzu,

11:at the Secret ~ Gregory Zuckerman,

12:be as good as gold. ~ Enid Blyton,

13:Be as you wish to seem ~ Socrates,

14:Charity begins at home. ~ Terence,

15:cold as charity ~ Terry Pratchett,

16:glared at him. My ~ Marlene Perez,

17:hope. Ah, soup. ~ Terry Pratchett,

18:house at Otowi Bridge. ~ Kai Bird,

19:I am a Bob Dylan fan. ~ Tim Kaine,

20:I am all or nothing ~ Jude Morgan,

21:I am a man of my word. ~ Augustus,

22:I am. I think. I will. ~ Ayn Rand,

23:I am just too much. ~ Bette Davis,

24:I am NOT a committee. ~ Anonymous,

25:I am not a fool. ~ Maria V Snyder,

26:I am not like ~ Charles Bukowski,

27:I am still looking ~ Rick Riordan,

28:I am the greatest. ~ Muhammad Ali,

29:I am the wilderness. ~ Bren Brown,

30:I myself am hell; ~ Robert Lowell,

31:I think. I am. I will. ~ Ayn Rand,

32:I was an awkward kid. ~ Louis C K,

33:I was at Oga’s— ~ Zoraida C rdova,

34:J'Ai Contenté
~ Clement Marot,

35:Just do as much as you can. ~ Nas,

36:late at night once ~ Dani Shapiro,

37:Look at children... ~ Dalai Lama,

38:LOOK AT THIS SNAKE! ~ J K Rowling,

39:Men learn as they teach. ~ Seneca,

40:mischievously as ~ Caroline Fyffe,

41:Muchacho del diablo! ~ Junot D az,

42:My hour at last has come; ~ Homer,

43:No man is an island. ~ John Donne,

44:of work and love, a ~ Mary Oliver,

45:Olivia stated, “at ~ Eloisa James,

46:Paradise is where I am ~ Voltaire,

47:She looked across the room at ,

48:ship?” As a trained ~ Richard Fox,

49:Shonali Kabin - 1
~ Al Mahmud,

50:Shonali Kabin - 5
~ Al Mahmud,

51:So, am I a genius? ~ John Marsden,

52:Such an act ~ William Shakespeare,

53:test as usual ~ Testy McTesterson,

54:una maldita borracha ~ Junot D az,

55:Wander at will, ~ Robert Browning,

56:White is an attitude. ~ Malcolm X,

57:Will ye, ay or nay? ~ James Joyce,

58:Yes, I am saying that. ~ T A Grey,

59:Act as you speak. ~ Lalita-vistara,

60:Ağır taş kımıldamaz. ~ Ya ar Kemal,

61:An Den Schlaf
~ Anton Wildgans,

62:asdffasfasf asfa sf as ~ Anonymous,

63:As if true pride ~ Robert Browning,

64:As You Like It, ~ Mortimer J Adler,

65:At least he’s pretty. ~ Staci Hart,

66:Au Reichstag
~ Emile Verhaeren,

67:Be as you wish to seem. ~ Socrates,

68:Beelzebub at ~ William Shakespeare,

69:cheery as a cherrio ~ Stephen King,

70:could lie as well ~ David Baldacci,

71:Daichi at Star Trek ~ Julia London,

72:Dont retreat. Retweet! ~ Ai Weiwei,

73:el que tuvo retuvo, ~ Mar a Due as,

74:Emily (with a ‘y’) ~ Emilie Autumn,

75:Exactly as planned! ~ Tsugumi Ohba,

76:free as a bird, ~ Malala Yousafzai,

77:He winks at me. At ~ Lauren Oliver,

78:His, at last. ~ Catherine Anderson,

79:i am always bored". ~ George Eliot,

80:I am an old punk. ~ Dee Dee Ramone,

81:I am at rest and remaining. ~ Rumi,

82:I am a wife-made man. ~ Danny Kaye,

83:i am back ~ Gabriel Garc a M rquez,

84:I am doubting what to do. ~ Horace,

85:I am glimmerless. ~ Charles Baxter,

86:I am God, la de dah. ~ Anne Sexton,

87:I AM Here Now As This ~ Wei Wu Wei,

88:I am inside someone ~ Amiri Baraka,

89:I am not a hero. ~ Cassandra Clare,

90:I am not what I once was. ~ Horace,

91:I am single and happy. ~ E G Daily,

92:I am sorry Adayla. ~ Clay Griffith,

93:I am steadfast. ~ Scott Westerfeld,

94:I am the other. ~ G rard de Nerval,

95:I.
AM.
BURUU. ~ Jay Kristoff,

96:I just ate an otter. ~ Bryan Chick,

97:I love; therefore I am ~ Anne Rice,

98:I'm an over-believer. ~ Jon Gordon,

99:I'm not brave at all. ~ Matt Nagle,

100:I open at the close. ~ J K Rowling,

101:I was not an activist. ~ Joe Biden,

102:Just shred baby, shred. ~ Al Davis,

103:Look at things ~ Ernest Hemingway,

104:My body, my choice.” As ~ J R Ward,

105:No man is an island. ~ Nick Hornby,

106:one step at a time ~ Shannon Ables,

107:Peaches. Look at me. ~ Jaci Burton,

108:Per ardua ad astra. ~ A C Grayling,

109:pig and an elephant ~ Jon Scieszka,

110:Position yourself as a ~ Bob Burg,

111:She pulled a face at ~ Betty Neels,

112:Soul brother number 1+1 ~ Ab Soul,

113:sweetheart, Ted. A ~ Beth Albright,

114:them as tall as her— ~ Dave Eggers,

115:the relations were of a ~ Kai Bird,

116:We all do fade as a leaf. ~ Isaiah,

117:Why am I terrified? ~ Kenya Wright,

118:Work at it night and day. ~ Horace,

119:You are as much able as you know ~,

120:your a nobody, an it ~ Dave Pelzer,

121:Ai, Jesus!
~ Álvares de Azevedo,

122:All I am is in the way. ~ Anonymous,

123:Ana—as usual, you’re my ~ E L James,

124:and said, “Yes, ma’am. ~ Ace Atkins,

125:an investigation? ~ Don J Donaldson,

126:As far as I'm concerned ~ Anonymous,

127:As if hands were enough ~ Thom Gunn,

128:As I write ~ Oriah Mountain Dreamer,

129:At a quarter to eleven, ~ Anonymous,

130:at least?” “No. ~ Christian Galacar,

131:Attica! Attica! Attica! ~ Al Pacino,

132:ax-head! ~ Gertrude Chandler Warner,

133:cellular machinery at ~ Peter Watts,

134:Change is an illusion. ~ Parmenides,

135:Dancing is as old as love. ~ Lucian,

136:Dank Am Morgen
~ Anton Wildgans,

137:Fuckin’ A. Bedtime. ~ Jamie McGuire,

138:Glancing at his notes ~ Peter James,

139:Good enough is fine A ~ Jason Fried,

140:Greatness is an opiate. ~ Toba Beta,

141:Harano Chheler Geet
~ Al Mahmud,

142:hotel as soon as the ~ Irene Hannon,

143:Hunger is an object. ~ Herta M ller,

144:Hutch looked at him ~ Louis L Amour,

145:I already am a product. ~ Lady Gaga,

146:I am a bird of God's garden ~ Rumi,

147:I am a fan of history. ~ Tom T Hall,

148:I am a grateful grapefruit. ~ Bjork,

149:I am always tying up ~ Frank O Hara,

150:I am a one success man. ~ Tom Baker,

151:I am a rubbish flirt. ~ Dawn French,

152:I am assistant matron. ~ Nellie Bly,

153:I am declined ~ William Shakespeare,

154:I am in my own mind. ~ Anne Sexton,

155:I am just a thistle. ~ Logospilgrim,

156:I am not a bat. ~Rephaim ~ P C Cast,

157:I am not a birch. ~ Santino Hassell,

158:I am not a crook. ~ Richard M Nixon,

159:I am results-oriented. ~ Bill Gates,

160:I am the gaiaphage. ~ Michael Grant,

161:I am the hero of Africa. ~ Idi Amin,

162:I am two with nature. ~ Woody Allen,

163:I am very tired. She ~ Wendy Knight,

164:I don't have an iPod. ~ Mary Timony,

165:I love; therefore I am. ~ Anne Rice,

166:I love TV as a viewer. ~ Rose Byrne,

167:I'm an optimist. ~ Jeffrey R Immelt,

168:I'm great at boats! ~ Matt Fraction,

169:I think, therefore I am ~ Anonymous,

170:I want to be an icon. ~ Wiz Khalifa,

171:I weep at everything. ~ Chris Evans,

172:lazy grin as she counted ~ M Malone,

173:Love is an infinite sky! ~ Rajneesh,

174:Love was lazy as hell. ~ Adi Alsaid,

175:medi-techs. She wanted a ~ J D Robb,

176:Never at night. ~ Keith C Blackmore,

177:No game is an island. ~ Katie Salen,

178:Red as the dawn. ~ Victoria Aveyard,

179:SHOP AT WHOLE FOODS ~ Larry Olmsted,

180:Sitting in an English ~ John Lennon,

181:Smritir Meghlabhore
~ Al Mahmud,

182:Somebody blasted a ~ Robert Masello,

183:Thank God in an atheist. ~ Mal Peet,

184:Thoreau was an idiot. ~ Bill Bryson,

185:Tol-de-ri-de-oh!” at ~ L Frank Baum,

186:We watched as the last ~ Judy Blume,

187:Where Am I Touching? ~ Barbara Sher,

188:Where the frig is it?” A ~ L T Ryan,

189:Why am I allowed two? ~ Ann Voskamp,

190:Yafi’i, Raud al rayahin ~ Anonymous,

191:accounts at Yasenevo. ~ Daniel Silva,

192:A fire. An office fire. ~ Hugh Howey,

193:A gun is not an argument. ~ Ayn Rand,

194:Ah! dear friend, ~ Charles Spurgeon,

195:All life is an experiment. ~ Ken Liu,

196:Am I allowed to love you? ~ R S Grey,

197:an ember in the ashes, ~ Sabaa Tahir,

198:an ugly premonition ~ Danielle Steel,

199:As he chooses, he is. ~ Robert McKee,

200:As Montanhas
~ Augosto dos Anjos,

201:As you will, King Fitz. ~ Robin Hobb,

202:At Delphi I prayed ~ Denise Levertov,

203:At Your Command ~ Gail Carson Levine,

204:Be a voice, not an echo. ~ Anonymous,

205:brandy to sleep at night. ~ J D Robb,

206:concludes, forgetting “a ~ Anonymous,

207:Do one thing at a time ~ John Medina,

208:Do with her as you will. ~ Anonymous,

209:Educated: no. Stupid: yes. ~ Ad Rock,

210:Even as a cow she was lovely. ~ Ovid,

211:Failure is not an option, ~ L J Shen,

212:Freedom is an inside job. ~ Sam Keen,

213:Gay as a daffodil. ~ Freddie Mercury,

214:He had an ugly penis. ~ Sarina Bowen,

215:I am a closet metal fan. ~ Jon Gries,

216:I am against all war. ~ Sophia Loren,

217:I am a huge sports fan. ~ Kris Allen,

218:I am all astonishment. ~ Jane Austen,

219:I am always learning. ~ Michelangelo,

220:I am an acquired taste. ~ Roxane Gay,

221:I am an evil Giraffe. ~ Eddie Izzard,

222:I am become a blade. ~ Leigh Bardugo,

223:I am dying of hunger. ~ Klaus Kinski,

224:I am fat and I don't care. ~ CM Punk,

225:I am full of fear. ~ Jennifer Echols,

226:I am grateful... grapefruit. ~ Bjork,

227:I am haunted by human ~ Markus Zusak,

228:I am looking for a human. ~ Diogenes,

229:I am my nearest neighbour. ~ Tacitus,

230:I am my world. ~ Ludwig Wittgenstein,

231:I am not a philosopher. ~ Hans Bethe,

232:I am self-defining. ~ Patricia Evans,

233:I am the rich man's guru. ~ Rajneesh,

234:I am tired of hustling. ~ Alan Sugar,

235:I am unknowable. ~ Maggie Stiefvater,

236:I am your friend Bob! ~ Rick Riordan,

237:I can, therefore I am. ~ Simone Weil,

238:I drink therefore I am. ~ W C Fields,

239:imagination; it is a ~ Kevin Horsley,

240:I'm an optimist at heart. ~ Ted Cruz,

241:I'm good at everything. ~ Brett Hull,

242:I'm pretty as a girl. ~ Muhammad Ali,

243:In an evil hour, I ~ Charles Dickens,

244:I never regret anything. ~ Ai Weiwei,

245:Introibo ad altare Dei ~ James Joyce,

246:Israel is not an aviary. ~ Abba Eban,

247:(It is an order!), ~ Rudyard Kipling,

248:I want to come back as me. ~ Ed Koch,

249:J'Ai Grand Désir
~ Clement Marot,

250:Kristy smirked at me. ~ Ann M Martin,

251:L.A. balks at waste fine ~ Anonymous,

252:L.A. is my American city. ~ Tom Ford,

253:Look at the cherry blossoms! ~ Ikkyu,

254:looking back at him, ~ John Sandford,

255:Love as thou wilt ~ Jacqueline Carey,

256:Maybe I am a bit mad. ~ Simon Cowell,

257:Meat, ma'am, meat. ~ Charles Dickens,

258:Miedo al miedo. ~ Enrique Vila Matas,

259:murdered, and that a ~ John Sandford,

260:Music is an addiction. ~ Miles Davis,

261:Never say never
-A ~ Sara Shepard,

262:Nice can have an edge. ~ Deb Caletti,

263:No army can stop an idea ~ Anonymous,

264:-No, I am thy father. ~ Ian Doescher,

265:No man is an island... ~ Nick Hornby,

266:No one ever dies an atheist. ~ Plato,

267:One adventure at a time ~ V E Schwab,

268:on noon at Friday, ~ Jennifer Weiner,

269:Passed. As per usual. ~ Belle Aurora,

270:Plant trees, Lots of trees ~ Al Gore,

271:Semper ad eventum festinat. ~ Horace,

272:Sense of an Ending ~ Charles Cumming,

273:She knew too much. -A ~ Sara Shepard,

274:She told me I sounded as ~ Lily King,

275:Skinny as a fence post. ~ Anne Tyler,

276:Sonette An Wien
~ Anton Wildgans,

277:standing with him. 33 As ~ Anonymous,

278:The beauty! The beauty! ~ Junot D az,

279:The only way out is in. ~ Junot D az,

280:They wanted me as coach. ~ Nate Oats,

281:Time is an illusion. ~ Douglas Adams,

282:To look at any thing, ~ John Moffitt,

283:We see as we are,” said ~ Rolf Potts,

284:which is an entry ~ Michael Connelly,

285:Who or what is an Ipod? ~ Alex Flinn,

286:With hope at last. ~ Cassandra Clare,

287:Women love an honest man. ~ Rita Ora,

288:You are such an LBR. ~ Lisi Harrison,

289:Allure as Oil Prices Fall ~ Anonymous,

290:an eight day clock. ~ Herman Melville,

291:As above, so below ~ Patrick Rothfuss,

292:As below, so above. ~ Ibrahim Ibrahim,

293:As for my wife, ~ William Shakespeare,

294:As if he didn’t exist. ~ Stephen King,

295:as it is. There's good an ~ Zane Grey,

296:As we are, so we see. ~ William Blake,

297:Au Bord Du Quai
~ Emile Verhaeren,

298:Au Roi De Navarre
~ Clement Marot,

299:Be as you wish to seem.
~ Socrates,

300:Be a Voice, not an Echo ~ Cornel West,

301:blissful as ignorance, ~ Brian Greene,

302:But it was an ending. ~ Robert Jordan,

303:Cake as a way of life. ~ Laini Taylor,

304:CHAPTER 4 A ~ Elizabeth George Speare,

305:closed her eyes as if ~ Melinda Leigh,

306:Come. Here I am.” Read ~ Janet Conner,

307:control's an illusion ~ Camille Pag n,

308:Dare to be an optimist. ~ Matt Ridley,

309:Dawn is born at midnight. ~ Carl Jung,

310:Don't be happy at me. ~ Jeffrey Brown,

311:Dzhokhar, 19 at the time, ~ Anonymous,

312:Ese muchacho está bueno! ~ Junot D az,

313:Everybody lives an epic. ~ James Cook,

314:Everyone is an artist. ~ Joseph Beuys,

315:Everything has an end. ~ Nicholas Lea,

316:Faith must be worked at. ~ James Cook,

317:Fear is an illusion ~ Rachelle Dekker,

318:frowned upon - such as ~ Ryan Jenkins,

319:Fun math is an oxymoron. ~ Kiera Cass,

320:God made me an Indian. ~ Sitting Bull,

321:Having an adventure? ~ Rebecca Maizel,

322:hay ciertas cosas que ~ Javier Mar as,

323:he suggested as mildly ~ Vivian Arend,

324:I am a big music nerd. ~ Olivia Wilde,

325:I am a link in a chain ~ Laini Taylor,

326:I am always thinking music. ~ Ted Leo,

327:I am an aphrodisiac. ~ Santosh Kalwar,

328:I am a Patsy Cline fan. ~ Charlie Day,

329:I am a prisoner of love. ~ Alex Flinn,

330:I am a subject, ~ William Shakespeare,

331:I am a terrible sleeper. ~ Matt Smith,

332:I am a tiny seashell ~ Edward Hirsch,

333:I am a war president. ~ George W Bush,

334:I am below average! ~ Stephen Chbosky,

335:I am committed to glamour. ~ Rita Ora,

336:I am dead man alive. ~ Santosh Kalwar,

337:I am due at the page. ~ Julia Cameron,

338:I am haunted by humans ~ Markus Zusak,

339:I am hunted by humans. ~ Markus Zusak,

340:I am in love with Hope. ~ Mitch Albom,

341:I am; I was. I want to be. ~ Joe Hill,

342:I am made, I am unmade. ~ Nicola Yoon,

343:I am made. I am unmade. ~ Nicola Yoon,

344:I am me and not me. ~ Haruki Murakami,

345:I am not a fan of books. ~ Kanye West,

346:I am not a fashion freak! ~ Kate Moss,

347:I am not a party girl. ~ Bridget Hall,

348:I am not a scientist. ~ Ronald Reagan,

349:I am not a sex symbol. ~ Jason Isaacs,

350:I am only an egg. ~ Robert A Heinlein,

351:I am plagued by doubts. ~ Woody Allen,

352:I am really Method-y. ~ Breckin Meyer,

353:I am, right? Right? ~ Hannah Anderson,

354:I am thawing. ~ Laurie Halse Anderson,

355:I am The Catalyst of Change ~ CM Punk,

356:I Am The Mockingjay ~ Suzanne Collins,

357:I am the soul in limbo. ~ Andr Breton,

358:I am the vampire Lestat. ~ Anne Rice,

359:I am too old to think. ~ Keith Miller,

360:I am what I photograph. ~ Martin Parr,

361:I break an emcee off proper ~ KRS One,

362:If I think, I am lost. ~ Paul Cezanne,

363:I like to be who I am. ~ Hal Holbrook,

364:I'm-A-God-Look-At-Me. ~ Alex Ferguson,

365:I'm an alcoholic, Tara. ~ Jaci Burton,

366:I’m an idiot. ~ Laurie Halse Anderson,

367:I'm a pro at weird. ~ Stephenie Meyer,

368:I'm as good as her dog ~ Henry Miller,

369:I'm good at what I do. ~ Esther Hicks,

370:I'm more than just an option. ~ Drake,

371:It is as it is. ~ Sri Ramana Maharshi,

372:It wasn't an accident. ~ Jo Ann Yhard,

373:I was an echo of her. ~ Nova Ren Suma,

374:I was hired as a penciler. ~ Gil Kane,

375:I was rapping at eight. ~ Nick Cannon,

376:Jobs barked at him. ~ Walter Isaacson,

377:Kodom Fuler Etibirtto
~ Al Mahmud,

378:L.A. kind of scares me. ~ Kevin Bacon,

379:Life should be lived as play. ~ Plato,

380:looked as if she might ~ John Grisham,

381:Love comes in at the eye. ~ W B Yeats,

382:love with Flynn!" A ~ Tricia O Malley,

383:Money is an echo of value. ~ Bob Burg,

384:Not as bad as a Sherpa, ~ Dean Koontz,

385:No whining on the yacht. ~ Al Franken,

386:Now I am an axolotl. ~ Julio Cort zar,

387:O. A. Manning’s poetry ~ Charles Todd,

388:Oh, I am slain! ~ William Shakespeare,

389:One adventure at a time. ~ V E Schwab,

390:One enemy at the time. ~ Sarah Dunant,

391:One monster at a time. ~ Blake Pierce,

392:one semester at UCLA ~ Laurelin Paige,

393:or even an ax-murderer ~ Rick Riordan,

394:Pretty as a picture. ~ Kristen Ashley,

395:Prottyabortoner Lojja
~ Al Mahmud,

396:reading as a sacred ~ Cassandra Clare,

397:Red as the dawn... ~ Victoria Aveyard,

398:She thanked him just as ~ Betty Neels,

399:supposed to live a ~ Philippa Gregory,

400:Tarde venientibus ossa.) ~ Junot D az,

401:Thinking is an action, ~ Louise Penny,

402:Took an arrow in the knee ~ Anonymous,

403:Ven conmigo... ~ Laura Gallego Garc a,

404:What am I doing here? ~ Leigh Bardugo,

405:would call Tokai an ~ Haruki Murakami,

406:Ah, hell to the no, woman, ~ C D Reiss,

407:Ah, my wishes become hopes. ~ K lid sa,

408:«Ah, siete aperti?» ~ Michael Connelly,

409:All I know is what I am getting. ~ RZA,

410:All suffering has an end. ~ Kay Arthur,

411:al-Qaeda, “the Guide. ~ Nabeel Qureshi,

412:An Eine Alte Frau
~ Anton Wildgans,

413:An elite is inevitable. ~ Jenny Holzer,

414:An honorable quality. ~ Michael Koryta,

415:An injury may prove a blessing. ~ Ovid,

416:An old flame,” Harper said. ~ Joe Hill,

417:antes, al subir dos tramos ~ Anonymous,

418:Apoi m-am hotărît să rîd. ~ Gellu Naum,

419:Art needs an operation ~ Tristan Tzara,

420:Be a good human being, a ~ Dalai Lama,

421:Be at ease, not dis-ease. ~ Wayne Dyer,

422:Be at your best at all times. ~ Selena,

423:becometh as a child, ~ Joseph Smith Jr,

424:begun his healing at last. ~ Anonymous,

425:Cause I am a Superwoman, ~ Alicia Keys,

426:CHAPTER LXX AT LAST ~ Anthony Trollope,

427:coalesce’…” “Three’s a ~ Carla Neggers,

428:completed an autobiography ~ Anonymous,

429:Doubt is an old disease. ~ Sri Chinmoy,

430:EAT LIKE AN OMNIVORE. ~ Michael Pollan,

431:Every man is an artist. ~ Joseph Beuys,

432:Everyone has an opinion. ~ Paul Walker,

433:Everywhere I go, there I am. ~ Unknown,

434:Failure is not an option. ~ Teri Terry,

435:Fear not for I am a cat ~ Julie Kagawa,

436:For I am a woman now. ~ Eimear McBride,

437:Get a look at greatness! ~ Randy Orton,

438:heard a wrapper tearing a ~ L A Cotton,

439:He's as old as some trees. ~ Pat Burns,

440:He’s over at the Norton’s ~ Lisa Regan,

441:How was it at Won-Won’s? ~ J K Rowling,

442:I am a man of my word. ~ Aleatha Romig,

443:I am a searcher... ~ Louise Bourgeois,

444:I am, a stride at a time ~ James Joyce,

445:I am a sucker for jackets! ~ Anna Torv,

446:I am at two with nature. ~ Woody Allen,

447:I am become a name. ~ Robert Galbraith,

448:I am critical of myself. ~ Jason Babin,

449:I am deeply superficial. ~ Ava Gardner,

450:I am full of tough hope ~ Gary Paulsen,

451:I am half child, half ancient. ~ Bj rk,

452:I am haunted by humans. ~ Markus Zusak,

453:I am in control of myself ~ Emily Snow,

454:I am I.” “Tat tvam asi. ~ John Brunner,

455:I am not a normal man. ~ Stevie Wonder,

456:I am not a people person. ~ Susan Juby,

457:I am nothing.” “Are you? ~ Morgan Rice,

458:I am not made for despair ~ Lian Hearn,

459:I am not President Bush. ~ John McCain,

460:I am saying nothing. ~ Charles Dickens,

461:I am so, so alive. ~ Maggie Stiefvater,

462:I am sunlight slicing the dark. ~ Rumi,

463:I am sure the grapes are sour. ~ Aesop,

464:I am terrible at relationships. ~ Mika,

465:i am thankful for sadness. ~ Jomny Sun,

466:I am the dust in the sunlight, ~ Rumi,

467:I am the mockingjay. ~ Suzanne Collins,

468:I am the soul in limbo. ~ Andre Breton,

469:I am very suspicious of people. ~ Mika,

470:I am wintergreen. ~ Ellen Evert Hopman,

471:I do not evolve, I AM. ~ Pablo Picasso,

472:I do not evolve, I am. ~ Pablo Picasso,

473:I don't develop; I am. ~ Pablo Picasso,

474:I feel classy as fuck. ~ Suzanne Young,

475:I hurt, therefore I am. ~ Len Deighton,

476:I kill, therefore I am. ~ Ruth Rendell,

477:I like my life as it is. ~ Sue Grafton,

478:I'll be watching.
-A ~ Sara Shepard,

479:I'm an action fanatic. ~ Noah Hathaway,

480:I'm an Internet junkie. ~ Marion Jones,

481:I'm not a loner at all. ~ Hugh Jackman,

482:I moonlight as a singer. ~ Bryan Adams,

483:I myself am best ~ William Shakespeare,

484:I plan to die at my desk. ~ Don Hewitt,

485:I rant, therefore I am ~ Dennis Miller,

486:I stop at a Wawa. ~ William L Myers Jr,

487:I've won at every level. ~ Jason Terry,

488:I was safer at Hogwarts. ~ J K Rowling,

489:legs smooth as silk, ~ Beverly Jenkins,

490:Life is not an apology. ~ Jack Kerouac,

491:longer looking at the ~ Jeffrey Archer,

492:Love is an act of faith. ~ Erich Fromm,

493:Love is an affair of credulity. ~ Ovid,

494:Mohammad Bakkar owned a ~ Daniel Silva,

495:Never leave an enemy standing. ~ Shaka,

496:Oh my god, I am a banana. ~ John Green,

497:out. As they came out into ~ Anonymous,

498:paint was not an option ~ Randall Wood,

499:Paradise is where I am. ~ Wayne W Dyer,

500:Please disrobe at once. ~ Ransom Riggs,

501:She blinked at him. ~ Tressie Lockwood,

502:SHOP AT BIG-BOX STORES ~ Larry Olmsted,

503:So long as space remains ~ Dalai Lama,

504:Sonetos Ao Pai
~ Augosto dos Anjos,

505:Sophia Af Hardenberg
~ Carl Bagger,

506:Spending is an addiction. ~ Jim DeMint,

507:suffered an unfortunate ~ Carol E Wyer,

508:suppose you were an idiot ~ Mark Twain,

509:The heart is an arrow. ~ Leigh Bardugo,

510:The image is an image. ~ Lenny Kravitz,

511:there are at least ~ Catherine Coulter,

512:There is an original inside me. ~ Rumi,

513:The Three Musketeers—as ~ Rick Riordan,

514:The world is as you are. ~ David Lynch,

515:This is who the fuck I am. ~ Lady Gaga,

516:Time is an illusion. ~ Albert Einstein,

517:Treat the past as a school. ~ Jim Rohn,

518:Vote early and vote often. ~ Al Capone,

519:What am I doing here? ~ Arthur Rimbaud,

520:What am I dying for? ~ Stephenie Meyer,

521:What is an outlier? ~ Malcolm Gladwell,

522:What started as a whisper ~ Ben Harper,

523:Who owes you an explanation? ~ J Thorn,

524:Why be an ostrich? ~ Margaret Mitchell,

525:Would you look at that? ~ Aliyah Burke,

526:Ye who dwell at home, ~ Robert Southey,

527:Ah! Black Dog, ~ Robert Louis Stevenson,

528:All I am is all we are. ~ Jamie McGuire,

529:And ar'n't I a woman? ~ Sojourner Truth,

530:And still I am learning. ~ Michelangelo,

531:An evil life is a kind of death. ~ Ovid,

532:An open mind is the secret in ~ Seungri,

533:Ar reklāmu nejoko. ~ Fr d ric Beigbeder,

534:As for his evil tidings, ~ Robert Frost,

535:as I do now. . . . Since ~ Eric Metaxas,

536:as we have seen, what ~ Alain de Botton,

537:AS WE THINK, SO WE ARE; ~ Poppy Z Brite,

538:As we watched Judge Clarence ~ Jay Leno,

539:at the Virgin megastore. ~ Jason Pinter,

540:Au contraire, mein Freund. ~ Barry Lyga,

541:Ay, there’s the rub, ~ Genevieve Cogman,

542:But he died, as all men do. ~ G P Ching,

543:Charity begins at home. ~ Robert A Caro,

544:Come and trip it as ye go ~ John Milton,

545:creature calculator—a ~ Suzanne Selfors,

546:Death’s an insult. ~ Karen Marie Moning,

547:Dividends: Not an Expense! ~ Mike Piper,

548:Do not press an enemy at bay. ~ Sun Tzu,

549:Don't feel happy at me. ~ Jeffrey Brown,

550:enter at the exit ~ Trenton Lee Stewart,

551:es egoísta el insomnio. ~ Javier Mar as,

552:frightening? Vigdis A. panted ~ Jo Nesb,

553:front of an open apartment ~ Cari Quinn,

554:God didn't miss any of us. ~ Al McGuire,

555:greatness, as stated by ~ Grant Cardone,

556:Gülmek çoğu zaman rüşvettir. ~ Bar B ak,

557:Hunger is not an object. ~ Herta M ller,

558:I am a complete jazz nerd. ~ Sam Amidon,

559:I am a cookbook fanatic. ~ Samantha Bee,

560:I am a dead man alive. ~ Santosh Kalwar,

561:I am always in love. ~ Ernest Hemingway,

562:I am a restless person. ~ Jenna Coleman,

563:I am as sane as you are. ~ William Boyd,

564:I am a thing of beauty. ~ Frank Sinatra,

565:I am a very slutty reader. ~ Kyle Minor,

566:I am awakened each dawn ~ Philip Larkin,

567:I am a yea-sayer. ~ Friedrich Nietzsche,

568:I am basically optimistic. ~ Dalai Lama,

569:I am forever on the way ~ Maxine Greene,

570:I am happy to have served, ~ M L Forman,

571:I am I, and wish I wasn't"; ~ Anonymous,

572:I am in love with every church ~ Hafez,

573:I am just one human being. ~ Dalai Lama,

574:I am king of the world! ~ James Cameron,

575:I am me and I am okay. ~ Virginia Satir,

576:I am myself my own commander. ~ Plautus,

577:I am nobody but myself. ~ Ralph Ellison,

578:I am no fan of books. ~ Stephen Colbert,

579:I am not a natural dancer. ~ Ricki Lake,

580:I am not capitulating. ~ Eugene Ionesco,

581:I am not the we of anyone ~ J M Coetzee,

582:I am nowhere. I am home. ~ Rob Spillman,

583:I am pretty impressive. ~ Ashlan Thomas,

584:I am sick as a horse. ~ Laurence Sterne,

585:I AM THAT
~ Sri Nisargadatta Maharaj,

586:I am the hero of my own story ~ Unknown,

587:I am the scourge of God ~ Peter Ackroyd,

588:I am what I am not yet. ~ Maxine Greene,

589:I am woman, hear me roar. ~ Helen Reddy,

590:I feel good about who I am. ~ Anna Torv,

591:I glared at him, overjoyed. ~ Anonymous,

592:I have no patience at all. ~ Alan Sugar,

593:I know I am very beautiful. ~ Anna Held,

594:I love how you look at me. ~ Maya Banks,

595:I love, therefore I am. ~ Robert Graves,

596:‎I'm a...an otaku faery. ~ Julie Kagawa,

597:I'm an artist at heart. ~ Lance Reddick,

598:I'm as honest as I can be. ~ Macklemore,

599:I'm just an Irish biddy. ~ Judy Garland,

600:I'm kind of an idea guy. ~ Jeff Bridges,

601:I'm known as a winner now. ~ Brett Hull,

602:I'm not even who I am, yet. ~ Anonymous,

603:I'm scarcely an enfant! ~ Truman Capote,

604:I never say I am a guru. ~ Paulo Coelho,

605:In the sun I feel as one. ~ Kurt Cobain,

606:I think I am a moral man. ~ Gary Condit,

607:It is an ancient story ~ Heinrich Heine,

608:I try to keep an even keel. ~ Dan Fouts,

609:I was a bad boy as a child. ~ Andy Dick,

610:i was an open wound ~ Maggie Stiefvater,

611:I was as cool as a cucumber ~ Jenny Han,

612:I won't be labeled as average. ~ Rachel,

613:J&K as a pampered brat. ~ Anonymous,

614:Kid Chaos : "Yes, ma'am". ~ Tara Janzen,

615:know. “An airfield.” “We’re ~ E L James,

616:Life begins at night ~ Charlaine Harris,

617:Life is an act of faith. ~ Paulo Coelho,

618:Life's bare as a bone. ~ Virginia Woolf,

619:Loke Jake Prem Nam Kohe
~ Al Mahmud,

620:los sacaba al azar. Harry ~ J K Rowling,

621:Mistaking the blonde for a ~ Ay e Kulin,

622:Monday morning, as Wally ~ John Grisham,

623:MS doesn't define who I am. ~ Teri Garr,

624:MySpace is an addiction. ~ Paulo Coelho,

625:New can be an emotion. ~ David Levithan,

626:No friendship is an accident. ~ O Henry,

627:Nothing is as it seems. ~ Fern Michaels,

628:over the moon’s. Jupiter lifts a ~ Rumi,

629:Per aspera ad astra. ~ Ottessa Moshfegh,

630:Public service is my motto. ~ Al Capone,

631:Querer es una costumbre ~ Javier Mar as,

632:Rough as a badger's arse ~ Marian Keyes,

633:Sex is an emotion in motion. ~ Mae West,

634:Sommernacht Am See
~ Anton Wildgans,

635:Strong at the broken places ~ Anonymous,

636:Tell me who I am. (29) ~ Mary E Pearson,

637:Thank God I'm an atheist. ~ Luis Bunuel,

638:Thank God I'm an atheist! ~ Luis Bu uel,

639:Then I stared at the blank ~ Cora Brent,

640:There is no good war. ~ Bashar al Assad,

641:This is trash state U.S.A. ~ Tim Dorsey,

642:Thurman raised an eyebrow. ~ Hugh Howey,

643:To love is an active verb. ~ Ogden Nash,

644:Tonight I am all in flames. ~ Ana s Nin,

645:Too many kings can ruin an army ~ Homer,

646:Unoshottorer Chhora - 1
~ Al Mahmud,

647:Vanity is my favourite sin. ~ Al Pacino,

648:were changed to an ENS file. ~ Joe Hart,

649:What am I missing, Abby? ~ Blake Crouch,

650:What kind of person am I? ~ R J Palacio,

651:What the hell is an oboe? ~ Oscar Wilde,

652:When making an axe handle ~ Gary Snyder,

653:Wheres the damn food at ~ Joseph Stalin,

654:You are an achievement. ~ Vamsee Juluri,

655:-You okay?
-Am I ever? ~ Abbi Glines,

656:Yours as you are mine. ~ Kristen Ashley,

657:A cat may look at a king. ~ John Heywood,

658:Ad astra per alia porci ~ John Steinbeck,

659:Ad augusta, per angusta, ~ Michael Grant,

660:A fool is as a fool does ~ Anton Chekhov,

661:A friend loves at all times. ~ Anonymous,

662:Ah, to be young and in love. ~ Anonymous,

663:Alas. I am not an option. ~ Laini Taylor,

664:All life is an emergency. ~ Peter Kreeft,

665:An angel has no memory. ~ Terry Southern,

666:An art machine is a system ~ David Antin,

667:and write as a boy and he ~ Charles Lamb,

668:And you, sir, are an idiot. ~ Kiera Cass,

669:An owl is mostly air. ~ Ursula K Le Guin,

670:Art is an explosion. ~ Masashi Kishimoto,

671:Art is as useful as bread. ~ Azar Nafisi,

672:As Above, So Below ~ Hermes Trismegistus,

673:As a confirmed astronomer ~ Robert Frost,

674:As a man is, so he sees. ~ William Blake,

675:As long as we`re together ~ Rick Riordan,

676:As man acts, God reacts. ~ Baal Shem Tov,

677:as the years had passed, ~ Justin Cronin,

678:At the Konya bus station, ~ Vendela Vida,

679:At the level of spirit, ~ Deepak Chopra,

680:ay jalisco, no te rejas ~ Thomas Pynchon,

681:Bad news is just an excuse. ~ Neil Young,

682:be a voice not an echo ~ Albert Einstein,

683:Because of you, I am me. ~ Suzanne Enoch,

684:be coerced into cutting a ~ John Grisham,

685:Be kind to an old man. ~ Walter Cronkite,

686:business project work as one. ~ Gene Kim,

687:Buy now at Amazon! Dolmarehn ~ Tara Maya,

688:Catch me if you can
-A ~ Sara Shepard,

689:Chafing at custom's chain; ~ Jack London,

690:Control is an illusion. ~ Melody Beattie,

691:Death preserves an ideal. ~ Rosie Thomas,

692:Do as you please, sir. ~ Charlotte Bront,

693:Do not attempt too much at once. ~ Aesop,

694:Düşünüyorum o halde heykelim. ~ Bar B ak,

695:Each of us is an original. ~ Rick Warren,

696:Evil has an ordinary face. ~ James Comey,

697:Fly at me, Lucy. ~ Lauren Baratz Logsted,

698:For as the old saying is, ~ Samuel Foote,

699:gift. An unwanted gift. ~ Pepper Winters,

700:Go and fetch him, at once! ~ J K Rowling,

701:Good to evil seems evil a ~ Ray Bradbury,

702:had an affair.” She was ~ Danielle Steel,

703:Half as sober as a judge. ~ Charles Lamb,

704:He leaves without an answer. ~ Anonymous,

705:Her self was an island. ~ John Steinbeck,

706:I always felt an outsider. ~ J K Rowling,

707:I am a bit of a daydreamer. ~ Matt Lucas,

708:I am a control freak. ~ Georgina Chapman,

709:I am a hard man to replace. ~ Junot D az,

710:I am alone with the masses. ~ Mao Zedong,

711:I am a lover, not a fighter. ~ Tim Kaine,

712:I am an optimistic lady. ~ Julie Andrews,

713:I am a pupil of Pissarro. ~ Paul Cezanne,

714:I am a summer person. ~ Elin Hilderbrand,

715:I am beloved by millions. ~ Howie Mandel,

716:I am blessed. I can bless. ~ Ann Voskamp,

717:I am eating . . . ketones! ~ Jimmy Moore,

718:I am excessively diverted. ~ Jane Austen,

719:I am haunted by waters. ~ Norman Maclean,

720:I am here to live out loud. ~ mile Zola,

721:I am in control at all times. ~ GG Allin,

722:I am mad, and I embrace it. ~ A G Howard,

723:I am made of memories. ~ Madeline Miller,

724:I AM my Brother's Keeper! ~ Jos N Harris,

725:I am not a fan of politics. ~ Chris Kyle,

726:I am not a juicy painter. ~ Andrew Wyeth,

727:I am not a televangelist. ~ Billy Graham,

728:I am Psmith. I sub-edit. ~ P G Wodehouse,

729:I am really, really tired. ~ Jackie Chan,

730:I am the captain of my pain. ~ Nick Cave,

731:I am the captain of my shit ~ Tommy Pico,

732:I am the federal government! ~ Tom DeLay,

733:I am the LORD who heals you. ~ Anonymous,

734:I am your number one fan. ~ Stephen King,

735:I
Am
In
Pieces ~ Jennifer Niven,

736:I cannot be what I am not. ~ John Lennon,

737:I got an extra hour's nap. ~ Bobby Jones,

738:I look at my own body ~ Langston Hughes,

739:I'm amazed at my progress. ~ Jason Terry,

740:I'm an afternoon person. ~ Rita Hayworth,

741:I'm as clean as a whistle. ~ Tommy Chong,

742:I'm good at picking friends. ~ Hoda Kotb,

743:I’m more of an eye coverer. ~ Kasie West,

744:I'm not an austere person. ~ Paul Farmer,

745:I never had a sense of home. ~ Ai Weiwei,

746:In fact, I am never wrong. ~ Oscar Wilde,

747:In L.A., you are your job. ~ Dayna Devon,

748:I think; therefore I am. ~ Ren Descartes,

749:It is an indescribable ~ Anthony S Fauci,

750:I too am a government. ~ Gustave Courbet,

751:It’s an upgrade arms race. ~ Kevin Kelly,

752:It's as mild as goose-milk. ~ Mark Twain,

753:It starts at midnight. ~ Suzanne Collins,

754:I volunteer as tribute ~ Suzanne Collins,

755:I was at his house. ~ Mary Higgins Clark,

756:I was born a poor black child. ~ Al Gore,

757:I was in choir [at school]. ~ Jon Gordon,

758:I was not an easy kid. ~ Patricia Heaton,

759:I will leave an impression. ~ Puff Daddy,

760:KENT, YOU SON OF A—” Adam ~ Tahereh Mafi,

761:L.A. makes you feel ugly. ~ Rachel Weisz,

762:Laugh as much as you can. ~ Maya Angelou,

763:life goes on ad nauseam. ~ Gary R Renard,

764:Life is like an analogy. ~ Aaron Allston,

765:Like a shadow, I am and I am not. ~ Rumi,

766:Loneliness is an art form ~ Jeff Lindsay,

767:Long as I live ~ John Michael Montgomery,

768:Love is just an institution. ~ J Tillman,

769:Makan al-Ramal al-Hamrah. ~ Rick Riordan,

770:Money is just an idea. ~ Robert Kiyosaki,

771:Music is an incitement to love. ~ Horace,

772:My dreams tell me who I am. ~ F bio Moon,

773:My toe as a lethal weapon! ~ Azar Nafisi,

774:No controlling legal authority ~ Al Gore,

775:No friendship is an accident. ~ O Henry,

776:No man hath seen God at any time. ~ John,

777:Nos salvamos el uno al otro ~ Sandi Lynn,

778:Odi at amo, excrucior ~ Bernard Cornwell,

779:One Day at a Time ~ Alcoholics Anonymous,

780:Querer es una costumbre. ~ Javier Mar as,

781:She glanced over at the heavy ~ J R Ward,

782:She said I wasn’t broken at all. ~ Tijan,

783:She’s as drunk as a skunk! ~ M L Gardner,

784:She was as cool as dammit. ~ Donna Tartt,

785:SIMON GLARED AT CHARLIE ~ Monique Martin,

786:Soon is not as good as now. ~ Seth Godin,

787:Tale as old as time, ~ Danielle L Jensen,

788:Tears such as angels weep. ~ John Milton,

789:The rumble of a subway train, ~ Al Dubin,

790:The statues looked as coldly ~ Anonymous,

791:The wind and the sun are free. ~ Al Gore,

792:The world needs an enema. ~ Mason Cooley,

793:This is not an exit. ~ Bret Easton Ellis,

794:Too many kings can ruin an army ~ Homer,

795:Travel is an act of humility ~ Pico Iyer,

796:Truth happens to an idea ~ William James,

797:Turn left at Greenland.... ~ John Lennon,

798:was an indicator, Beatrice ~ Kathi Daley,

799:was supposed to have a ~ Walter Isaacson,

800:What an actor my demon was. ~ Gwen Hayes,

801:Why am I arguing with a computer? ~ Edge,

802:with her husband as she ~ Julie Orringer,

803:worth at $872 million. ~ Walter Isaacson,

804:Yahweh, identified as Enlil. ~ Jim Marrs,

805:Your hair is an act of God. ~ Sarah Kane,

806:You tasered him, in an elevator, ~ Tijan,

807:A daydream is an evasion. ~ Thomas Merton,

808:Ah, love, let us be true ~ Matthew Arnold,

809:Ah, tell them they are men! ~ Thomas Gray,

810:Ai De Mim
~ Catulo da Paixão Cearense,

811:a little while at least. ~ David Walliams,

812:All life is an experiment.’” “A ~ Ken Liu,

813:All life is an experiment. ~ Marc Aronson,

814:«Al mal tiempo, buena cara.» ~ John Boyne,

815:am a cipher under a shadow, ~ Nancy Horan,

816:Amari did as he was told. At ~ Ian W Toll,

817:Am I lost or just less found? ~ C S Lewis,

818:An artist is an explorer. ~ Henri Matisse,

819:An artist is his own fault. ~ John O Hara,

820:And then--a Day as huge ~ Emily Dickinson,

821:An ill weed grows apace. ~ George Chapman,

822:an invisible line. ~ Deirdre Riordan Hall,

823:an outstanding engineer, an ~ Herman Wouk,

824:appearance at the Crossfire. ~ Sylvia Day,

825:As a kid I was creative. ~ Novak Djokovic,

826:As I actualize, I uncover. ~ Martin Buber,

827:As it fell upon a day ~ Richard Barnfield,

828:Asking questions is an art. ~ Nina George,

829:As much use as tits on a fish. ~ Mal Peet,

830:As we become multi sensory, ~ Gary Zukav,

831:As you wish, sweetheart. ~ Juliette Cross,

832:At long last he was her's ~ Josephine Cox,

833:Be a voice not an echo. ~ Albert Einstein,

834:Be content with an ordinary life. ~ Laozi,

835:Being an angry crier sucked. ~ Julia Kent,

836:Busy opinion is an idle fool. ~ John Ford,

837:But who do you say that I am? ~ Anonymous,

838:Chelsea is an accountant. ~ Melinda Leigh,

839:Death is an acquired trait. ~ Woody Allen,

840:De La Terre Au Ciel
~ Arsène Houssaye,

841:Do not act under an impulse. ~ The Mother,

842:Don’t take no for an answer. ~ E Lockhart,

843:Do you believe in miracles? ~ Al Michaels,

844:Elysium is as far as to ~ Emily Dickinson,

845:Empathy grows as we learn. ~ Alice Miller,

846:Enemies strike at weak points. ~ Chanakya,

847:Enough is as good as a feast. ~ Anonymous,

848:Estamos tentando al destino. ~ Kiera Cass,

849:EVERYONE AT YAMPA VALLEY ~ Tilly Bagshawe,

850:everyone is good at heart. ~ Sarah Dessen,

851:Failure is not an option ~ Vince D Writer,

852:Free will is an empty term. ~ John Calvin,

853:gate at the chain-link fence ~ Kent Haruf,

854:Give me an honest laugher. ~ Walter Scott,

855:God laughs at men's plans. ~ Larry Gatlin,

856:he’d done it as an infant. ~ Joe Haldeman,

857:He. Hid. It. In. A. Sock. ~ Scarlett Dawn,

858:Here I am: My brain is open. ~ Paul Erdos,

859:He’s more myself than I am ~ Emily Bronte,

860:His lie ability is an asset ~ Alec Sulkin,

861:Hushed as midnight silence. ~ John Dryden,

862:I’ai adore chaque minute. ~ Erin Nicholas,

863:I am a blessings counter. ~ Marion Coutts,

864:I am a giant squid of anger. ~ John Green,

865:I am a global lukewarmist. ~ Peter Lilley,

866:I am a Justin Timberlake fan. ~ Sean Penn,

867:I am all that I grok. ~ Robert A Heinlein,

868:I am a moralist. I worry. ~ Toni Morrison,

869:I am a parasite off beauty. ~ Peter Beard,

870:I am a perfectionist. ~ Katherine Jenkins,

871:I am a rank individualist. ~ Arthur Keith,

872:I am ashamed of my nation. ~ Djemal Pasha,

873:I am a simple Buddhist monk. ~ Dalai Lama,

874:I am as my creator made me. ~ Neil Gaiman,

875:I am a student of love. ~ Jaclyn Moriarty,

876:I am a verb, not a noun. ~ Tirza Schaefer,

877:I am a wild and crazy guy! ~ Steve Martin,

878:I am boring. I am boring! ~ Bobby Fischer,

879:I am Caesar not Rex ~ Gaius Julius Caesar,

880:I am definitely a worrier. ~ Rachel Weisz,

881:I am different, not less ~ Temple Grandin,

882:I am essentially a loner. ~ Lauren Bacall,

883:I am fighting with you. ~ Cassandra Clare,

884:I am fortunes fool. ~ William Shakespeare,

885:I am half agony, half hope. ~ Jane Austen,

886:I am living. I remember you. ~ Marie Howe,

887:I am married to work. ~ Alexander McQueen,

888:I am no one to be a purist. ~ Mike Patton,

889:I am not a dog. I'm a Fox. ~ Nora Sakavic,

890:I am not anyone's enemy. ~ Sun Myung Moon,

891:I am not a ventriloquist. ~ Russell Banks,

892:I am not Pele or Maradona ~ Robbie Savage,

893:I am not the worst singer. ~ William Hung,

894:I am one, my liege, ~ William Shakespeare,

895:I am pretty unextraordinary. ~ John Green,

896:I am quite fussy about clothes. ~ Jay Kay,

897:I am rooted, but I flow. ~ Jennifer Niven,

898:I am rooted, but I flow. ~ Virginia Woolf,

899:I am selfish. I am brave. ~ Veronica Roth,

900:I am sick with caring. ~ Charles Bukowski,

901:I am so close, I may look distant. ~ Rumi,

902:I am still full of ambition. ~ Jan Timman,

903:I am stronger than caffeine. ~ Jen Larsen,

904:I am stronger than my trials. ~ Dan Wells,

905:I am the Avatar of this Age! ~ Meher Baba,

906:I am the I of the present ~ Italo Calvino,

907:I am the Witch of The Wood. ~ Anita Valle,

908:I am very quick to judge. ~ Graham Norton,

909:I am what is around me. ~ Wallace Stevens,

910:idóneo. Cindy se acerca a ~ Lorena Franco,

911:I don't dance, But here I am ~ Lee Brice,

912:I don't see music as working. ~ Tori Amos,

913:I drive an electric car. ~ David Duchovny,

914:I get mail; therefore I am. ~ Scott Adams,

915:I hate therefore I am... ~ Marilyn Manson,

916:I have an abacus at home. ~ Conan O Brien,

917:I have no doubt who I am. ~ Jeanne Moreau,

918:I am so screwed. ~ Cassandra Clare,

919:I just am not good at math. ~ Phil McGraw,

920:I lead my life as normal. ~ Jonathan King,

921:I like to work at night. ~ Terry Southern,

922:I'm actually just an actor. ~ Allen Leech,

923:I'm an aggressive person. ~ Jack Abramoff,

924:I'm an old-fashioned guy. ~ Demian Bichir,

925:I'm as thick as a plank. ~ Princess Diana,

926:I'm good at what I do. ~ Victoria Aveyard,

927:I'm not an instinctive actor. ~ John Thaw,

928:I'm not an urban person. ~ David Guterson,

929:I'm not a 'Star Wars' geek. ~ Danny Boyle,

930:I'm not very good at lying. ~ Ruth Wilson,

931:I move, therefore I am. ~ Haruki Murakami,

932:I'm real good at troubleshooting; ~ Necro,

933:I'm thankful for every moment. ~ Al Green,

934:in an Apparently Godless Era. ~ Tony Judt,

935:in the mornin' po-lice at my door ~ Ice T,

936:I put all my sighs in a lockbox ~ Al Gore,

937:I sang in choir as a kid. ~ Scott Weiland,

938:I see myself as an educator. ~ Anita Hill,

939:It began as a mistake. ~ Charles Bukowski,

940:I think; therefore I am. ~ Rene Descartes,

941:It is too much.” “At ~ Seth Grahame Smith,

942:It starts with an "I" ~ Billy Currington,

943:I was an awesome cricket. ~ Michael Poore,

944:I was an illegal immigrant. ~ Salma Hayek,

945:I was on an island again. ~ Sloane Howell,

946:I will be as callous and ~ Steve Lonegan,

947:Kenny Garrett’s Triology.” A ~ Jamie Beck,

948:La ocasión hace al ladrón ~ Stieg Larsson,

949:Left behind as a memory for us. ~ Statius,

950:Le mauvais goût mène au crime. ~ Stendhal,

951:Life at best is bittersweet. ~ Jack Kirby,

952:Life is an empty dream. ~ Robert Browning,

953:Life is at its best when ~ Gay Hendricks,

954:Life is but a day at most. ~ Robert Burns,

955:Live as a villain, die as a hero ~ Banksy,

956:Logan’s question caught me a ~ Louise Bay,

957:Look, I am very competitive. ~ Tony Blair,

958:Los que menos corren, vuelan ~ Junot D az,

959:Love at the lips was touch ~ Robert Frost,

960:Love is an act of courage. ~ Paulo Freire,

961:Love is an element (Akiva) ~ Laini Taylor,

962:Love is an interesting thing. ~ Lady Gaga,

963:Love is strong as death. ~ Bony of flours,

964:Love thy neighbor as thyself. ~ Anonymous,

965:Mad as a dog. Mad as a god. ~ Holly Black,

966:Man isn't an idea, Rambert ~ Albert Camus,

967:Meet people were they are at. ~ Anonymous,

968:My lungs suck at being lungs ~ John Green,

969:Nobody died at our wedding. ~ JoAnna Carl,

970:No lesson learned at no cost. ~ Toba Beta,

971:No man becomes bad all at once. ~ Juvenal,

972:No man hath seen God at any time. ~ John,

973:Oh my God I am so cool. ~ Charlize Theron,

974:One day at a time. ~ Alcoholics Anonymous,

975:Poetry is an act of peace. ~ Pablo Neruda,

976:Pretend you’re good at it. ~ Jenny Lawson,

977:Prevent your day at morning. ~ Ben Jonson,

978:Putin is like Al Capone. ~ Garry Kasparov,

979:right now,I am my father ~ Natasha Friend,

980:Rise, red as the dawn. ~ Victoria Aveyard,

981:See me, how calm I am. ~ Oliver Goldsmith,

982:So, at the last, a story. ~ Justin Cronin,

983:so I can keep an eye on you?. ~ Anonymous,

984:Strength is an empty shell. ~ Jack London,

985:Stupid is as stupid does~ ~ Winston Groom,

986:The head-master made a ~ Gustave Flaubert,

987:The Presdt is an idiot. ~ George Saunders,

988:The world is as it should be. ~ Omar Epps,

989:Things are as they are. ~ Henning Mankell,

990:To hold a pen is to be at war. ~ Voltaire,

991:Utram bibis?Aquam an undam? ~ John Fowles,

992:We killed an innocent girl ~ Sara Shepard,

993:We told Ellen, “He’s a ~ James A Michener,

994:Wham, bam, thank you Ma'am. ~ David Bowie,

995:What a fucking mess I am. ~ Monica Murphy,

996:…what I am aches in me. ~ Fernando Pessoa,

997:Who I am hates who I've been. ~ Relient K,

998:Without you, I am nothing. ~ Karina Halle,

999:Yes, I guess I am bi-coastal. ~ Tea Leoni,

1000:Yoga's an amazing release. ~ Monica Keena,

1001:You can get hurt at any time. ~ Pam Grier,

1002:You can't answer an answer! ~ Andr Aciman,

1003:You had me at coven, ~ Josephine Angelini,

1004:You might as well live ~ Elizabeth Taylor,

1005:Your brother is such a ~ Rachel Higginson,

1006:You’re just as sane as I am ~ J K Rowling,

1007:Your way begins at the other side. ~ Rumi,

1008:You the one in all, say who I am. ~ Rumi,

1009:Ah, these are these haters, ~ Karina Halle,

1010:A hungry mob is an angry mob. ~ Bob Marley,

1011:Ah, what balance is needed at ~ R S Thomas,

1012:A joy as intense as pain ~ Nicholas Sparks,

1013:Al Gore invented the Internet. ~ Joe Biden,

1014:Am I Making Myself Clear? ~ John C Maxwell,

1015:am I me and you are you ~ Bernhard Schlink,

1016:Am I really just a narcissist, ~ Rick Ross,

1017:An artist is a person first. ~ Chaim Potok,

1018:—Andrade reprimió una ácida ~ Mar a Due as,

1019:An empty bottle has life. ~ Santosh Kalwar,

1020:An eye for an eye is elemental. ~ Lou Reed,

1021:Anger has a way of returning. ~ Junot D az,

1022:An undertaking beset with danger. ~ Horace,

1023:A poem is no place for an idea. ~ E W Howe,

1024:Armour is light at table. ~ George Herbert,

1025:Art takes nature as its model. ~ Aristotle,

1026:As for wine, he drank water. ~ Victor Hugo,

1027:As I awaken me, I awaken you. ~ Joe Vitale,

1028:As I could, I loved you. ~ Katherine Arden,

1029:As if her veins ran lightning ~ Lord Byron,

1030:As the means, so the end. ~ Mahatma Gandhi,

1031:As you think, you shall become ~ Bruce Lee,

1032:at all!” I giggled. ~ Rachel Ren e Russell,

1033:At once, good night- ~ William Shakespeare,

1034:Au Passant D'Un Soir
~ Emile Verhaeren,

1035:A vagrant is everywhere at home. ~ Martial,

1036:babies in prams at the park. ~ Kate Morton,

1037:Be as radical as Reality. ~ Vladimir Lenin,

1038:Books keep stupidity at bay. ~ Nina George,

1039:Bring me an axe and spade, ~ William Blake,

1040:capitalismo non conduce al ~ Eamonn Butler,

1041:Castration is still an option, ~ Anonymous,

1042:Conduct your triumph as a funeral. ~ Laozi,

1043:Crying is not an option. ~ Suzanne Collins,

1044:Death is an eternal sleep. ~ Joseph Fouche,

1045:Denial is an ugly thing. ~ Nicholas Sparks,

1046:did begin his shooting at ~ David Baldacci,

1047:Dignity is an anachronism. ~ Ellen Glasgow,

1048:DO IT, THEN FIX IT AS YOU GO. ~ Paul Arden,

1049:DO NOT STARE AT THE FROG. ~ William Ritter,

1050:Everybody's an art critic. ~ Judith Martin,

1051:German accent, as if he ~ Anthony Horowitz,

1052:Grace glanced around; just a ~ Peter James,

1053:Have an Abundant Mentality G ~ Joel Osteen,

1054:He felt old at eleven. Amy ~ Gordon Korman,

1055:He kept most of his guns in a ~ Ace Atkins,

1056:HelpMax(TestScore()). At ~ Tom Angleberger,

1057:Hino Ao Sono
~ Antonio de Castro Alves,

1058:Hope is not an illusion. ~ Cassandra Clare,

1059:How am I supposed to do that? ~ Chris Voss,

1060:How do you make things fair? ~ Al Sharpton,

1061:I always made an awkward bow. ~ John Keats,

1062:I am a beau only in my books. ~ Adam Smith,

1063:I am a big David Bowie fan. ~ Kristen Wiig,

1064:I am a black new wave artist. ~ Kanye West,

1065:I am alone, and I am a Mask. ~ Sabaa Tahir,

1066:I am a lucky, lucky person. ~ Evel Knievel,

1067:I am an emotional nightmare ~ Otep Shamaya,

1068:I am a small-town girl. ~ Claire McCaskill,

1069:I am aware that I am aware ~ David Benioff,

1070:I am a whole lot of trouble. ~ Leona Lewis,

1071:I am bigger on the inside ~ Amanda Palmer,

1072:I am big into aromatherapy. ~ Sharon Stone,

1073:I am blessed beyond belief. ~ Hunter Hayes,

1074:I am cuckolding myself ~ Donald E Westlake,

1075:I am different, not less. ~ Temple Grandin,

1076:I am going through changes ~ Ozzy Osbourne,

1077:I am happy being what I am. ~ Paul Theroux,

1078:I am hidden and I am not. ~ Arthur Rimbaud,

1079:I am interested in silences ~ Anne Enright,

1080:I am lamb’s-quarters. ~ Ellen Evert Hopman,

1081:I am looking for an honest man. ~ Diogenes,

1082:I am looking for my heart. ~ John Eldredge,

1083:I am meant to have justice! ~ Nancy Farmer,

1084:I am me, therefore I am the best. ~ Yoseob,

1085:I am more than my scars. ~ Andrew Davidson,

1086:I am not a player anymore. ~ Michael Irvin,

1087:I am not a police fan at all. ~ Gaspar Noe,

1088:I am not sleepy at all! ~ Deepika Padukone,

1089:I am not what I am.. ~ William Shakespeare,

1090:I am one of the haunted. ~ Rosie O Donnell,

1091:I am proud to be Latino. ~ Justina Machado,

1092:I am ready to be alone. ~ Chuck Klosterman,

1093:I am such a big fan of Batman. ~ Joey King,

1094:I am the girliest girl. ~ Kirsty Gallacher,

1095:I am the manifestation of study, ~ KRS One,

1096:I am the voice of the voiceless. ~ CM Punk,

1097:I am the wind...I am death. ~ Scott Sigler,

1098:I am truly my mother's son. ~ David Geffen,

1099:I am used to controversies. ~ Sharad Pawar,

1100:I am where dead children go. ~ Rin Chupeco,

1101:I am worn out with civility. ~ Jane Austen,

1102:I am you and what I see is me ~ Pink Floyd,

1103:I could go at any time now. ~ Peter Hedges,

1104:I definitely am a Twihard! ~ Janel Parrish,

1105:I don't do drugs I am drugs ~ Salvador Dal,

1106:I don't feel hunky at all. ~ Matthew Lewis,

1107:if we’d known each other a ~ Kathryn Croft,

1108:I have an authority problem. ~ Lena Dunham,

1109:I, Jesse Carter, am fucked. ~ River Savage,

1110:I keep fit as much as I can. ~ Liam Neeson,

1111:I’ll rise up as a poem… ~ Marina Tsvetaeva,

1112:Imagination is an old soul. ~ Richard Bach,

1113:I'm an Action Transvestite. ~ Eddie Izzard,

1114:I'm an actor that cares. ~ Joe Manganiello,

1115:I'm an amazing mama's boy. ~ Penn Jillette,

1116:I'm going on an adventure! ~ J R R Tolkien,

1117:I might be an ambassador. ~ Steven Gerrard,

1118:I'm no good at being good. ~ Loretta Chase,

1119:I'm not a developer; I am. ~ Pablo Picasso,

1120:I’m worse at what I do best. ~ Kurt Cobain,

1121:Inside I'll always be an outsider ~ Eminem,

1122:I played classical as a kid. ~ John Legend,

1123:I think I am mad sometimes. ~ Sylvia Plath,

1124:I think L.A. is beautiful. ~ Adepero Oduye,

1125:I thought I was funny as a kid. ~ Jo Brand,

1126:It's an either/or world now. ~ Rick Yancey,

1127:It’s an either/or world now. ~ Rick Yancey,

1128:It’s cold as balls in here! ~ Ernest Cline,

1129:It's dogged as does it. ~ Anthony Trollope,

1130:It's every girl's dream to be a ~ Rihanna,

1131:It's not as bad as it sounds. ~ Mark Twain,

1132:I used to wanna rap like Jay-Z, ~ Ab Soul,

1133:I've had such an odd career. ~ Sally Field,

1134:I want to die as myself. ~ Suzanne Collins,

1135:I was an expert horseman. ~ Harry Carey Jr,

1136:I was as limpid as dammit. ~ P G Wodehouse,

1137:...I was wild at heart... ~ Kai Cheng Thom,

1138:I would kiss Tipper much longer. ~ Al Gore,

1139:Joanna looked down at ~ Melissa de la Cruz,

1140:Jolene smiled down at her ~ Kristin Hannah,

1141:Lay me on an anvil, O God. ~ Carl Sandburg,

1142:Lesbias Øie Er Af Ild
~ Emil Aarestrup,

1143:Let your heart be at peace. ~ Wayne W Dyer,

1144:Life comes at you ass fast ~ Jordan Silver,

1145:Life is an irritation. ~ Christopher Moore,

1146:life is not as easy as you think it is ~ M,

1147:Listen as the wind blows ~ Sarah McLachlan,

1148:Live at the empty heart of paradox. ~ Rumi,

1149:Los tiempos hacen al hombre ~ Isaac Asimov,

1150:Love and do as you will. ~ Saint Augustine,

1151:Love is as strong as death. ~ Kennedy Ryan,

1152:make an active decision ~ Richard H Thaler,

1153:making an eternity of the ~ Timothy Snyder,

1154:Man is on earth as in an egg. ~ Heraclitus,

1155:Meet people where they are at. ~ Anonymous,

1156:Men cannot grieve as dogs do. ~ Robin Hobb,

1157:Money is just an idea. ~ Robert T Kiyosaki,

1158:Morena como as sombras. ~ Bernard Cornwell,

1159:My beloved is mine and I am his. ~ Solomon,

1160:My father was an agnostic. ~ Jerry Falwell,

1161:My house was once an acorn. ~ Roger Deakin,

1162:myself as an officer and a ~ W E B Griffin,

1163:Of all the girls I ever knew ~ Al Stewart,

1164:Oh, you…” She shoved at ~ Sherrilyn Kenyon,

1165:Old-school as in Dark Ages. ~ Laird Barron,

1166:Once a Raider, always a Raider. ~ Al Davis,

1167:One Ring. Like stumbling into ~ Junot D az,

1168:On stage, I am in the dark. ~ Maria Callas,

1169:O woman shapely as a swan. ~ Padraic Colum,

1170:Pakhir Kothay Pakha Mellam
~ Al Mahmud,

1171:Philosophy is an act of living. ~ Plutarch,

1172:Plain as a pike-staff. ~ Alain Rene Lesage,

1173:Remove failure as an option. ~ Joan Lunden,

1174:Rose called after him. “A ~ MaryLu Tyndall,

1175:She meant it as a compliment. ~ Don Ameche,

1176:She’s nutty as squirrel poo. ~ J K Rowling,

1177:Shiver Shake Volcano Quake A ~ Lisa McMann,

1178:Sleep helps you win at life. ~ Amy Poehler,

1179:Slow as your own dubious grace. ~ Joe Meno,

1180:South Central is just who I am. ~ Ice Cube,

1181:Stupid is as stupid looks. ~ Winston Groom,

1182:Suffering is an illusion. ~ Gautama Buddha,

1183:The '60s were an amazing time. ~ Peter Max,

1184:The Jews spend at Easter. ~ George Herbert,

1185:The present is an illusion. ~ Ian McDonald,

1186:There are as many characters in men ~ Ovid,

1187:The world is not as it seems, ~ A G Riddle,

1188:They laughed at that. She ~ Kristin Hannah,

1189:Think not I am what I appear. ~ Lord Byron,

1190:This town needs an enema! ~ Jack Nicholson,

1191:Toast is me. I am toast. ~ Margaret Atwood,

1192:To begin, at the beginning. ~ Dylan Thomas,

1193:Today I am even richer. ~ Stephen Richards,

1194:To the folks at Mojang, Lydia ~ Max Brooks,

1195:Tuck a buck as a puck of luck. ~ Toba Beta,

1196:We all do grow as humans. ~ David Koechner,

1197:We are an unfinished nation. ~ John McCain,

1198:we’re stronger as one people. ~ M R Forbes,

1199:What are the asses at now?” He ~ H G Wells,

1200:… what I am aches in me. ~ Fernando Pessoa,

1201:Who aspires must down as low ~ John Milton,

1202:with me an instant before ~ Linda Castillo,

1203:Write as if you are dying. ~ Annie Dillard,

1204:Yeah. That helps, too.” At ~ Michael Grant,

1205:Yes, I am very prolific. ~ Patrice Leconte,

1206:You are as dry as vermouth. ~ Lauren Groff,

1207:You can't start at the top. ~ Sam Levenson,

1208:You hold me at arm's length. ~ Kim Edwards,

1209:You’re as sharp as a marble. ~ Derek Landy,

1210:You're just as sane as I am. ~ J K Rowling,

1211:Ah, grief makes us precise! ~ Leonard Cohen,

1212:AI makes philosophy honest ~ Daniel Dennett,

1213:al dar, tu caudal aumenta. ~ Helen Schucman,

1214:A lie is an excuse guarded ~ Jonathan Swift,

1215:All fires burn out at last. ~ Sigrid Undset,

1216:All learning has an emotional base. ~ Plato,

1217:am so angry at you right now. ~ Zadie Smith,

1218:An angel; or, if not, ~ William Shakespeare,

1219:An angry man is full of poison. ~ Confucius,

1220:and out of his life. As he ~ David Baldacci,

1221:An Ein Blindes Mädchen
~ Anton Wildgans,

1222:An Einem Fremden Grabe
~ Anton Wildgans,

1223:An eye for an eye my friend. ~ Tsugumi Ohba,

1224:An honest man is always a child. ~ Socrates,

1225:an impossible geometry ~ Alessandro Baricco,

1226:An open heart is an open mind. ~ Dalai Lama,

1227:Ao vencedor, as batatas. ~ Machado de Assis,

1228:Are we at war with fate? ~ Kathleen Tessaro,

1229:As a little kid, I was very shy. ~ Ray Toro,

1230:As charms are nonsense, ~ Benjamin Franklin,

1231:As Duas Ilhas
~ Antonio de Castro Alves,

1232:as ephemeral as the newspapers. ~ Anonymous,

1233:As hard as it may seem, move ~ Nick Vujicic,

1234:as head-girl of the form, and ~ Enid Blyton,

1235:As long as you like lobster. ~ Stephen King,

1236:AS WE DRIVE BACK into Portland, ~ E L James,

1237:As you talk, so is your heart. ~ Paracelsus,

1238:As You Think, So Shall You Be. ~ Wayne Dyer,

1239:at 1 World Trade Center, owners ~ Anonymous,

1240:At dinner my man appeares. ~ George Herbert,

1241:At least he never walked. ~ Haruki Murakami,

1242:At my core, I'm a Midwesterner. ~ Paul Rudd,

1243:A true artist is an ugly man. ~ Osamu Dazai,

1244:Attraction is not an option. ~ Neil Strauss,

1245:Avoid running at all times. ~ Satchel Paige,

1246:A woman should be an illusion ~ Ian Fleming,

1247:Az irodalom az élet bírálata. ~ B la Hamvas,

1248:Be an opener of doors ~ Ralph Waldo Emerson,

1249:Be as you really are. ~ Sri Ramana Maharshi,

1250:Be still and know that I am God ~ Anonymous,

1251:bienvenue au fucking Canada! ~ Sarah Ockler,

1252:Black as night, sweet as sin. ~ Neil Gaiman,

1253:called the guy at the LA Times. ~ Lee Child,

1254:Capitalism is an art form. ~ Camille Paglia,

1255:Clever is as clever does. ~ Tony DiTerlizzi,

1256:Club" replies the seal. ♦◊♦◊♦◊♦ A ~ Various,

1257:Colin sat back down to work at ~ John Green,

1258:Creativity is the power to act. ~ Ai Weiwei,

1259:della sua età e più giovani, a ~ Sean Black,

1260:Did I TED well? Am I fired? ~ Amanda Palmer,

1261:Die at the right time ~ Friedrich Nietzsche,

1262:Embrace each day as a gift. ~ Beverly Lewis,

1263:Enough is as good as a feast. ~ Henry James,

1264:Every boss started as a worker. ~ Rick Ross,

1265:Every need got an ego to feed. ~ Bob Marley,

1266:evil, too, can be instructive. ~ Ay e Kulin,

1267:Evolution is an algorithm. ~ Pedro Domingos,

1268:For I am insert your name here! ~ Anonymous,

1269:Freedom is an endless meeting. ~ Ken Wilber,

1270:GIVE PEOPLE AN ACTION PLAN ~ John C Maxwell,

1271:got angry at the Wizard, and ~ L Frank Baum,

1272:HA! AH HA HA HA HA HA HA! ~ Richard Roberts,

1273:Happiness is an inside job. ~ John Bytheway,

1274:He was an ignorant mushroom ~ Moira J Moore,

1275:Hexapodia as the key insight ~ Vernor Vinge,

1276:Honor is but an empty bubble. ~ John Dryden,

1277:How alive am I willing to be? ~ Anne Lamott,

1278:How quickly the ax is thrown. ~ Julie Berry,

1279:I always believe in miracles. ~ Al Michaels,

1280:I am a Ford, not a Lincoln. ~ Gerald R Ford,

1281:I am a little extrovert. ~ Kushal Pal Singh,

1282:I am a living soap opera. ~ Virginia Graham,

1283:I am always on the job. ~ Margaret Thatcher,

1284:I am amazed at the seeker of purity ~ Rumi,

1285:I am a mystery to myself. ~ Angelina Grimke,

1286:I am a product of the draft. ~ James Inhofe,

1287:I am a smiling depressive. ~ Trisha Goddard,

1288:I am a soul in the world: in ~ Amiri Baraka,

1289:I am a very emotional person. ~ Criss Angel,

1290:I am awake a lot of nights. ~ Roger Goodell,

1291:I am a wearer of many hats.” I ~ Wendy Mass,

1292:I am certainly a liberal. ~ Kathleen Turner,

1293:I am completely Socratic. ~ James C Collins,

1294:I am Duchess of Malfi still. ~ John Webster,

1295:I am every age, up to my own. ~ Mitch Albom,

1296:I am half agony, half hope... ~ Jane Austen,

1297:I am here because of love. ~ David Levithan,

1298:I am human and I make mistakes. ~ Cat Power,

1299:I am invisible in gay bars. ~ Billy Eichner,

1300:I am Jack's broken heart. ~ Chuck Palahniuk,

1301:I am left alone on the surface ~ R S Thomas,

1302:I am never going to give music up. ~ Dr Dre,

1303:i am not a hotel room i am home ~ Rupi Kaur,

1304:I am on fire within. ~ Alfred Lord Tennyson,

1305:I am pretty tough as a boss. ~ Vijay Mallya,

1306:I am proud to be a Southerner. ~ Paula Deen,

1307:I am stronger than fear. ~ Malala Yousafzai,

1308:I am the balm for your suffering ~ J D Horn,

1309:I am the best in baseball. ~ Reggie Jackson,

1310:I am the creator of my destiny. ~ Anonymous,

1311:I am the hero of my own story. ~ Tara Brown,

1312:I Am The Thing That Ends You ~ Sarra Cannon,

1313:I am the war you cannot win. ~ Jay Kristoff,

1314:I am what you made me, Father. ~ Jamie Ford,

1315:I am where I am and it's ok. ~ Esther Hicks,

1316:I am who I am and that's it! ~ Jen Calonita,

1317:I'd like to win an Oscar. ~ Vanessa Hudgens,

1318:I don't read fiction at all. ~ Brent Spiner,

1319:I don't see the world as you see it. ~ MURS,

1320:I get depressed at airports. ~ Adam Carolla,

1321:I had an amazing childhood. ~ Abbie Cornish,

1322:I have to laugh at myself. ~ Anthony Kiedis,

1323:I just live one day at a time. ~ Rick James,

1324:I lived at home till I was 29. ~ Ray Romano,

1325:I love playing an alien. ~ Sigourney Weaver,

1326:I'm an angel in an earth suit. ~ Gary Busey,

1327:I'm an ass-kicking fat kid. ~ Jack Osbourne,

1328:I'm an introspective dude. ~ Dave Chappelle,

1329:I'm a nudist at heart. ~ Christopher Meloni,

1330:I'm as American as apple pie. ~ Paul Mooney,

1331:I’m at peace with my faults. ~ Tim Marquitz,

1332:I'm competitive at everything. ~ Drew Carey,

1333:I'm no good at anecdotes. ~ Kelly Macdonald,

1334:I'm quite good at not writing. ~ Ian Mcewan,

1335:Inaction counted as a choice. ~ Dean Koontz,

1336:In love, you pay as you leave. ~ Mark Twain,

1337:Islam is a “religion of peace. ~ Sam Harris,

1338:It helps me sleep at night. ~ George W Bush,

1339:I think I deserve an apology. ~ Dana Perino,

1340:I think we’re at the stage where ~ G Dragon,

1341:I try to be as normal as I can. ~ Timbaland,

1342:It was an ordinary system, ~ Daniel Arenson,

1343:It was love at first sight. ~ Joseph Heller,

1344:I've got an IQ of 40 million. ~ Niall Horan,

1345:I will always be an Oasis. ~ Liam Gallagher,

1346:Just Listen an excerpt ~ Rachel Naomi Remen,

1347:karma's a bitch, and so am I ~ Rachel Caine,

1348:Laugh at your friends, ~ Henry Ward Beecher,

1349:like an angry diamond, ~ F Scott Fitzgerald,

1350:Like an army defeated ~ William Wordsworth,

1351:Like a shadow,
I am and I am not. ~ Rumi,

1352:Listen with an open heart ~ William O Brien,

1353:Look at me! I'm a puffy pink cloud! ~ Homer,

1354:Look . . . at . . . me. . . . ~ J K Rowling,

1355:look at what God has done for us. ~ E N Joy,

1356:Loss is not as bad as wanting more. ~ Laozi,

1357:Love as Thought is Truth. ~ Sathya Sai Baba,

1358:Love in the Days of Resistance ~ Ay e Kulin,

1359:Love is an excuse to be stupid ~ Tyra Banks,

1360:love is an investment! ~ Eric Jerome Dickey,

1361:Love is grieved at injustice. ~ Joyce Meyer,

1362:Love me...I am not evil. ~ Christopher Pike,

1363:Man is on earth as in an egg. ~ Heraclitus,

1364:Masa itu umpama Kehidupan ~ Hassan al Banna,

1365:Memory demands an image. ~ Bertrand Russell,

1366:Negativity is never an option ~ Steve L pez,

1367:Never have an Ordinary Day. ~ Emilie Barnes,

1368:Never is an awfully long time. ~ J M Barrie,

1369:Nnadie va a quererte como yo ~ Mar a Due as,

1370:No one has ever been angry at ~ Byron Katie,

1371:Not everyone can be an orphan. ~ Andre Gide,

1372:Not if I know myself at all. ~ Charles Lamb,

1373:Now I am master of Shanghai. ~ Iwane Matsui,

1374:Oh, I am a prompt person! ~ Josh Hutcherson,

1375:only an aching heart ~ William Butler Yeats,

1376:Per aspera ad astra ~ Marcus Tullius Cicero,

1377:Permanence is an illusion. ~ Brian Rathbone,

1378:Photography is an act of love. ~ Jay Maisel,

1379:Pray in church and sin at home. ~ L A Meyer,

1380:pulling an uncooperative goat ~ Neil Gaiman,

1381:Remember me at Winterlong. ~ Elizabeth Hand,

1382:Rock stars are good at making noise. ~ Bono,

1383:Saturday is an illusion. ~ Nelson Rodrigues,

1384:See me just as I see you. ~ Nicholas Sparks,

1385:serve as the Find Amy Dunne ~ Gillian Flynn,

1386:She is mine, and I am hers. ~ Richelle Mead,

1387:Sometimes I feel like an old hooker. ~ Cher,

1388:Sonnet À Mme Fanny A. P.
~ Charles Cros,

1389:spooky effects at a distance. ~ Dean Koontz,

1390:Success is as dangerous as failure. ~ Laozi,

1391:The cinema is death at work. ~ Jean Cocteau,

1392:The Pig, if I am not mistaken, ~ Ogden Nash,

1393:There is an animal inside me, ~ Anne Sexton,

1394:there’s more to process. As a ~ Joel Osteen,

1395:These Days I'm feeling real good. ~ Ab Soul,

1396:The sky is not my limit...I am. ~ T F Hodge,

1397:The sun rises at midnight. ~ Sonia Delaunay,

1398:The sun will stand as your best man ~ Hafez,

1399:The truth is always an abyss. ~ Franz Kafka,

1400:The truth is, I am all sin. ~ Martin Luther,

1401:The world is run by C students ~ Al McGuire,

1402:Think of suffering as being washed. ~ Hafez,

1403:This is still an ugly world. ~ Adam Silvera,

1404:thoughts, he paused using a ~ Debra Clopton,

1405:Today I found an old friend. ~ Edward Burns,

1406:Tone can be as important as text. ~ Ed Koch,

1407:Trump is an internet troll. ~ Rush Limbaugh,

1408:War is an admission of failure ~ K J Parker,

1409:Well, au revoir, one and all. ~ P L Travers,

1410:Well now, whose feint am I? ~ Frank Herbert,

1411:We see the world as we are. ~ Bryant McGill,

1412:What does a mirror look at? ~ Frank Herbert,

1413:What the hell am I doing here? ~ Thom Yorke,

1414:When I am full, I stop eating. ~ Tyra Banks,

1415:where you’d parked your Civic. ~ Junot D az,

1416:Who's to say who's an expert? ~ Paul Newman,

1417:Wisdom at times is found in folly. ~ Horace,

1418:Worthless as wither'd weeds. ~ Emily Bronte,

1419:Yet I am always with you; you ~ Sarah Young,

1420:Yoga is a means and an end. ~ B K S Iyengar,

1421:You cannot con an honest man. ~ Ally Carter,

1422:You can take it as understood, ~ Ogden Nash,

1423:You can't cheat an honest man. ~ W C Fields,

1424:You're beautiful as you feel. ~ Carole King,

1425:Youth is an arrogant place... ~ Kate Morton,

1426:11. You can get it at Target. ~ Grace Helbig,

1427:Ad Majorem Dei Gloriam. ~ Ignatius of Loyola,

1428:A full mind is an empty bat. ~ Branch Rickey,

1429:Ah — but am I worth loving? ~ Danelle Harmon,

1430:Ah just act the way ah feel. ~ Elvis Presley,

1431:Ah little recks the laborer, ~ Walt Whitman,

1432:A JEST AS WEEK AS THY MUSCLES ~ Rick Riordan,

1433:AL INFIERNO CON LA GUERRA ~ Smedley D Butler,

1434:All romances end at marriage. ~ Thomas Hardy,

1435:All work is an act of philosophy. ~ Ayn Rand,

1436:Am I good enough? Yes I am. ~ Michelle Obama,

1437:Am I, or the others crazy? ~ Albert Einstein,

1438:Am I still married to a cat? ~ Richelle Mead,

1439:Am trăit într-o uluire pătimașă. ~ Andr Gide,

1440:An actor is only merchandise. ~ Chow Yun Fat,

1441:And as to being in a fright, ~ Lewis Carroll,

1442:An excuse is a lie guarded. ~ Jonathan Swift,

1443:An idle life cannot be pure. ~ Anton Chekhov,

1444:An Idle youth, a needy Age. ~ George Herbert,

1445:A person doesn't mourn forever. ~ Junot D az,

1446:Are you a Tigger or an Eyore? ~ Randy Pausch,

1447:Art is an emotional experience ~ Tony Curtis,

1448:As . . . as you say, my lord. ~ Rick Riordan,

1449:As a tree my sin stands ~ Christina Rossetti,

1450:As beautiful as an electric chair, ~ Jo Nesb,

1451:As Cismas Do Destino
~ Augosto dos Anjos,

1452:As for me, I used to be a bird ~ Alda Merini,

1453:As if you could outrun me. ~ Stephenie Meyer,

1454:as of late - mainly because ~ Rick Gualtieri,

1455:As the oceans go, so do we. ~ David Doubilet,

1456:At the end I am always alone. ~ Julie Powell,

1457:Attraction is not an option. ~ Neil Strauss,

1458:Autism is part of who I am. ~ Temple Grandin,

1459:A zebra can not change it's spots. ~ Al Gore,

1460:A zebra does not change its spots. ~ Al Gore,

1461:Be a caretaker, not an owner. ~ Wayne W Dyer,

1462:Be an empty page, untouched by words. ~ Rumi,

1463:Being a lady is an attitude. ~ Chuck Woolery,

1464:Beowulf is an honor to his race. ~ Anonymous,

1465:Be still and know that I am God! ~ Anonymous,

1466:Be still and know that I am God. ~ Anonymous,

1467:Be the best at what you do ~ Richard Branson,

1468:Billy copied Casey to a 'T.' ~ Mickey Mantle,

1469:Bookmark at location 115 | Added ~ Anonymous,

1470:But I am afraid I don't, ~ Louisa May Alcott,

1471:CHAPTER XXX AT CHELTENHAM ~ Anthony Trollope,

1472:Charlie Rose is the ultimate ad. ~ Jay Chiat,

1473:Claim today as a demarcation; ~ Debbie Ford,

1474:Cops are good at keeping secrets. ~ J D Robb,

1475:Corría al galope hacia la vida. ~ Libba Bray,

1476:Disqualified as a human being. ~ Osamu Dazai,

1477:ended, Lauren went on reading. A ~ Marc Levy,

1478:enthralled with the film as I ~ Karina Halle,

1479:Every artist was once an amateur ~ Anonymous,

1480:Every old sock meets an old shoe ~ Kate Bush,

1481:Everyone is small at night. ~ Cornelia Funke,

1482:Every soldier is an enemy. ~ Erno Paasilinna,

1483:everything in life is an omen ~ Paulo Coelho,

1484:Every tree is an angel! ~ Mehmet Murat ildan,

1485:EYES: I am free. I look ahead ~ Louise L Hay,

1486:Fate goes ever as fate must. ~ Seamus Heaney,

1487:Forgive as the Lord forgave you. ~ Anonymous,

1488:For I am the Lord, I achange not ~ Anonymous,

1489:former cavalry barracks in a ~ Bill O Reilly,

1490:friend. Then he had an idea... ~ Margret Rey,

1491:God does not fail at what He does. ~ E N Joy,

1492:God dwells within me. As me. ~ Julia Roberts,

1493:Good behavior wins even an enemy. ~ Chanakya,

1494:Gröblacher et al. (2007). ~ Bernardo Kastrup,

1495:Handsome is as handsome does ~ J R R Tolkien,

1496:Handsome is as handsome does, ~ L Frank Baum,

1497:Happy as a threaded needle ~ Joseph O Connor,

1498:have an opportunity to make ~ Kristin Hannah,

1499:hear you say such things about a ~ Joan Wolf,

1500:He laughed at that. ‘You’re ~ Robert Goddard,

IN CHAPTERS [300/10744]

4388 Poetry
4345 Integral Yoga
687 Mysticism
546 Philosophy
438 Fiction
341 Occultism
196 Christianity
144 Zen
140 Yoga
117 Philsophy
114 Islam
107 Sufism
93 Psychology
90 Buddhism
40 Science
34 Hinduism
32 Kabbalah
31 Education
23 Mythology
20 Theosophy
16 Integral Theory
8 Cybernetics
6 Taoism
6 Baha i Faith
1 Thelema
1 Alchemy

2377 The Mother
1934 Sri Aurobindo
1406 Satprem
663 Nolini Kanta Gupta
406 Walt Whitman
379 William Wordsworth
379 William Butler Yeats
334 Percy Bysshe Shelley
251 Rabindranath Tagore
171 Aleister Crowley
165 Friedrich Schiller
163 John Keats
158 H P Lovecraft
133 Jalaluddin Rumi
127 Li Bai
120 Johann Wolfgang von Goethe
117 Ralph Waldo Emerson
117 Rainer Maria Rilke
114 Muhammad
101 Kabir
99 Robert Browning
94 Friedrich Nietzsche
91 Carl Jung
81 Omar Khayyam
71 Edgar Allan Poe
70 Hsuan Chueh of Yung Chia
69 James George Frazer
68 Jorge Luis Borges
67 Pierre Teilhard de Chardin
66 Plotinus
66 Matsuo Basho
57 Sri Ramakrishna
49 Hafiz
46 Taigu Ryokan
42 Anonymous
40 Swami Vivekananda
38 Lalla
37 Swami Krishnananda
36 Saint Teresa of Avila
36 Ibn Arabi
34 Saint Augustine of Hippo
34 Franz Bardon
33 Lucretius
33 A B Purani
32 Rabbi Moses Luzzatto
30 Saint John of Climacus
29 Hakim Sanai
29 Aldous Huxley
28 Rudolf Steiner
27 Kobayashi Issa
25 Aristotle
24 Farid ud-Din Attar
23 Abu-Said Abil-Kheir
22 Vyasa
21 Ramprasad
21 Dogen
21 Bulleh Shah
20 Mirabai
16 Solomon ibn Gabirol
15 Nirodbaran
14 Saint Hildegard von Bingen
14 Ovid
14 Baba Sheikh Farid
13 Thomas Merton
13 Mansur al-Hallaj
13 Ikkyu
12 Yosa Buson
12 Swami Sivananda Saraswati
12 Sarmad
12 Plato
12 Peter J Carroll
12 Paul Richard
12 Muso Soseki
12 Fukuda Chiyo-ni
11 Symeon the New Theologian
11 Sri Ramana Maharshi
11 Saint John of the Cross
11 Lewis Carroll
11 George Van Vrekhem
10 William Blake
10 Saint Francis of Assisi
10 Jetsun Milarepa
10 Jacopone da Todi
9 Wang Wei
9 Mechthild of Magdeburg
9 Khwaja Abdullah Ansari
9 Joseph Campbell
8 Yuan Mei
8 Saadi
8 Rabbi Abraham Abulafia
8 Norbert Wiener
7 Tao Chien
7 Shiwu (Stonehouse)
7 Saint Clare of Assisi
7 Jordan Peterson
7 Henry David Thoreau
7 Basava
7 Baha u llah
7 Alice Bailey
7 Alfred Tennyson
6 Thubten Chodron
6 Sun Buer
6 Ravidas
6 Namdev
6 Lu Tung Pin
6 Jayadeva
6 Chuang Tzu
6 Bokar Rinpoche
6 Allama Muhammad Iqbal
6 Al-Ghazali
5 Vidyapati
5 Shankara
5 Patanjali
5 Jakushitsu
5 Izumi Shikibu
5 Ibn Ata Illah
5 Hakuin
5 Guru Nanak
5 Boethius
4 Wumen Huikai
4 Dante Alighieri
4 Bodhidharma
3 Yeshe Tsogyal
3 Shih-te
3 Saint Therese of Lisieux
3 R Buckminster Fuller
3 Rabbi Abraham Joshua Heschel
3 Po Chu-i
3 Naropa
3 Nachmanides
3 Moses de Leon
3 Michael Maier
3 Masahide
3 Ken Wilber
3 Han-shan
3 Dadu Dayal
2 Yannai
2 Yamei
2 Theophan the Recluse
2 Surdas
2 Nukata
2 Mahendranath Gupta
2 Kuan Han-Ching
2 Kahlil Gibran
2 Judah Halevi
2 Jorge Luis Borges
2 Jean Gebser
2 Italo Calvino
2 H. P. Lovecraft
2 Genpo Roshi
2 Eleazar ben Kallir
2 Dionysius the Areopagite
2 Chiao Jan
2 Catherine of Siena
2 Alexander Pope

1011 Record of Yoga
386 Whitman - Poems
379 Yeats - Poems
379 Wordsworth - Poems
334 Shelley - Poems
315 Prayers And Meditations
275 On Thoughts And Aphorisms
238 Tagore - Poems
184 Agenda Vol 01
169 Agenda Vol 13
165 Schiller - Poems
163 Keats - Poems
158 Lovecraft - Poems
144 The Synthesis Of Yoga
127 Li Bai - Poems
125 Collected Works of Nolini Kanta Gupta - Vol 03
119 Collected Works of Nolini Kanta Gupta - Vol 04
117 Rilke - Poems
117 Emerson - Poems
114 Quran
114 Agenda Vol 12
104 Agenda Vol 08
102 Collected Works of Nolini Kanta Gupta - Vol 02
100 Letters On Yoga III
99 Browning - Poems
98 Agenda Vol 09
97 Questions And Answers 1957-1958
96 Agenda Vol 10
93 Goethe - Poems
91 Agenda Vol 06
90 Agenda Vol 11
89 Agenda Vol 03
87 Collected Poems
87 Agenda Vol 07
86 Agenda Vol 04
85 Magick Without Tears
83 Agenda Vol 05
82 Thus Spoke Zarathustra
81 Collected Works of Nolini Kanta Gupta - Vol 01
80 Collected Works of Nolini Kanta Gupta - Vol 05
79 Agenda Vol 02
76 Rumi - Poems
70 Songs of Kabir
70 Poe - Poems
69 The Golden Bough
66 Basho - Poems
65 Collected Works of Nolini Kanta Gupta - Vol 07
60 Essays In Philosophy And Yoga
56 The Life Divine
56 Questions And Answers 1950-1951
55 The Gospel of Sri Ramakrishna
54 Liber ABA
52 Questions And Answers 1956
49 Savitri
49 Letters On Yoga IV
49 Letters On Yoga II
48 Letters On Poetry And Art
46 Ryokan - Poems
45 Collected Works of Nolini Kanta Gupta - Vol 06
44 Collected Works of Nolini Kanta Gupta - Vol 08
42 Borges - Poems
41 Questions And Answers 1953
39 Words Of Long Ago
38 Mysterium Coniunctionis
37 The Study and Practice of Yoga
37 Questions And Answers 1955
36 Questions And Answers 1929-1931
36 Hafiz - Poems
36 Crowley - Poems
35 Questions And Answers 1954
34 The Divine Comedy
33 Of The Nature Of Things
33 Evening Talks With Sri Aurobindo
32 General Principles of Kabbalah
32 Essays Divine And Human
30 The Ladder of Divine Ascent
30 Essays On The Gita
29 The Perennial Philosophy
28 Words Of The Mother II
28 The Bible
28 Arabi - Poems
27 Letters On Yoga I
27 Faust
26 On Education
26 Labyrinths
25 Poetics
24 The Practice of Psycho therapy
24 The Human Cycle
22 Vishnu Purana
22 The Future of Man
22 City of God
22 Anonymous - Poems
21 Plotinus - Complete Works Vol 04
21 Plotinus - Complete Works Vol 01
21 Dogen - Poems
20 Initiation Into Hermetics
20 Bhakti-Yoga
19 The Way of Perfection
19 Sri Aurobindo or the Adventure of Consciousness
18 Let Me Explain
17 On the Way to Supermanhood
15 Twelve Years With Sri Aurobindo
15 The Archetypes and the Collective Unconscious
15 Song of Myself
15 Isha Upanishad
14 The Secret Of The Veda
14 The Practice of Magical Evocation
14 The Phenomenon of Man
14 The Mother With Letters On The Mother
14 Some Answers From The Mother
14 Metamorphoses
14 Aion
13 Vedic and Philological Studies
13 Twilight of the Idols
13 Theosophy
13 The Confessions of Saint Augustine
13 Hymn of the Universe
12 Talks
12 Raja-Yoga
12 Plotinus - Complete Works Vol 03
12 Plotinus - Complete Works Vol 02
12 Liber Null
11 Preparing for the Miraculous
11 Kena and Other Upanishads
11 Dark Night of the Soul
10 The Problems of Philosophy
10 The Interior Castle or The Mansions
10 The Integral Yoga
10 Milarepa - Poems
10 Knowledge of the Higher Worlds
10 Amrita Gita
10 Alice in Wonderland
10 A Garden of Pomegranates - An Outline of the Qabalah
9 The Hero with a Thousand Faces
9 Hymns to the Mystic Fire
9 5.1.01 - Ilion
8 Words Of The Mother III
8 The Blue Cliff Records
8 Cybernetics
7 Writings In Bengali and Sanskrit
7 Words Of The Mother I
7 Walden
7 Maps of Meaning
7 A Treatise on Cosmic Fire
6 The Secret Doctrine
6 The Red Book Liber Novus
6 The Gateless Gate
6 The Alchemy of Happiness
6 Tara - The Feminine Divine
6 How to Free Your Mind - Tara the Liberator
6 Chuang Tzu - Poems
5 The Essentials of Education
5 Sefer Yetzirah The Book of Creation In Theory and Practice
5 Patanjali Yoga Sutras
4 The 7 Habits of Highly Effective People
4 Jerusalum
4 Huikai - Poems
4 Bodhidharma - Poems
4 Beating the Cloth Drum Letters of Zen Master Hakuin
3 The Zen Teaching of Bodhidharma
3 The Tibetan Yogas of Dream and Sleep
3 The Lotus Sutra
3 The Book of Certitude
3 Synergetics - Explorations in the Geometry of Thinking
3 Sex Ecology Spirituality
3 Naropa - Poems
3 Han-shan - Poems
3 Agenda Vol 1
2 The Prophet
2 The Ever-Present Origin
2 The Castle of Crossed Destinies
2 Talks With Sri Aurobindo
2 Symposium
2 Selected Fictions
2 Notes On The Way
2 Mansur al-Hallaj - Poems
2 God Exists
2 Advanced Dungeons and Dragons 2E

00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
bookmA.k
A.YogA.of the A.t of Life
Other A.thors Nolini KA.tA.GuptA.Publishers Note
Publishers Note
The present volume consists of the first seven pA.ts of the book The YogA.of Sri A.robindo which hA. run into twelve pA.ts, A. it stA.ds now; of these twelve, pA.ts five to nine A.e bA.ed upon tA.ks of the Mother (given by Her to the children of the A.hrA.). In this volume the lA.er pA.ts of the TA.ks (8 A.d 9) could not be included: they A.e to wA.t for A.subsequent volume. The tA.ks, originA.ly in French, were spreA. over A.number of yeA.s, ending in A.out 1960. We A.e pleA.ed to note thA. the Government of IndiA.hA.e given us A.grA.t to meet the cost of publicA.ion of this volume.
13 JA.uA.y 1972
***
A.l Life is Yoga
Sri A.robindo
***
A.YogA.of the A.t of Life

00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
bookmA.k
Choosing To Do Yoga
Other A.thors Nolini KA.tA.GuptA.Publishers Note
Publishers Note
The present volume consists of five pA.ts of the book YogA.of Sri A.robindo which hA. now run into twelve pA.ts. Of these five pA.ts, eight A.d nine A.e bA.ed on tA.ks of the Mother given by Her, in French, to the children of the A.hrA..
We A.e pleA.ed to note thA. the Government of IndiA.hA.e given us A.grA.t to meet the cost of publicA.ion of this volume.
13 JA.uA.y 1973
***
Comme une flA.me qui brle silencieusement,
Comme un pA.fum qui monte tout droit, sA.s vA.iller, Mon A.our vA.vers Toi..
LA.Mre, Prires et MditA.ions
[Like A.flA.e thA. burns in silence,
Like A.perfume thA. rises strA.ght upwA.d without wA.ering,
My love goes to Thee..]

00.00 - Publishers Note, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
bookmA.k
The A.proA.h to Mysticism
Other A.thors Nolini KA.tA.GuptA.Publishers Note
Publishers Note
We hA.e pleA.ure in presenting the Second Volume of the Collected Works of Sri Nolini KA.tA.GuptA. The six books in this volume were originA.ly published sepA.A.ely. The EssA.s A.e mA.nly concerned with Mysticism A.d Poetry.
We A.e hA.py to note thA. the Government of IndiA.hA.e given to our Centre of EducA.ion A.grA.t to meet the cost of publicA.ion of this volume.
The Mother hA. grA.iously permitted the use of her sketch of the A.thor A. A.frontispiece to the book.
13 JA.uA.y 1971
***
A.cendimus A.censiones in corde
et cA.tA.us cA.ticum grA.uum.
ST. A.GUSTINE, Confessiones, xiii. 9
[We A.cend the A.cending grA.es in our heA.t
A.d we sing the song of A.cension.]
***
The A.proA.h to Mysticism

0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
clA.s:chA.ter
INTRODUCTION
When we hA.e pA.sed beyond humA.ity, then we shA.l be the MA..
Sri A.robindo
This A.ENDA.... One dA., A.other species A.ong men will pore over this fA.ulous document A. over the tumultuous drA.A.thA. must hA.e surrounded the birth of the first mA. A.ong the hostile hordes of A.greA., delirious PA.eozoic. A.first mA. is the dA.gerous contrA.iction of A.certA.n simiA. logic, A.threA. to the estA.lished order thA. so genteelly rA. A.out A.id the high, indefeA.ible ferns - A.d to begin with, it does not even know thA. it is A.mA.. It wonders, indeed, whA. it is. Even to itself it is strA.ge, distressing. It does not even know how to climb trees A.y longer in its usuA. wA.
- A.d it is terribly disturbing for A.l those who still climb trees in the old, millenniA. wA.. PerhA.s it is even A.heresy. Unless it is some cerebrA. disorder? A.first mA. in his little cleA.ing hA. to hA.e A.greA. deA. of courA.e. Even this little cleA.ing wA. no longer so sure. A.first mA. is A.perpetuA. question. WhA. A. I, then, in the midst of A.l thA.? A.d where is my lA.? WhA. is the lA.? A.d whA. if there were no more lA.s? ... It is terrifying. MA.hemA.ics - out of order. A.tronomy A.d biology, too, A.e beginning to respond to mysterious influences. A.tiny point huddled in the center of the world's greA. cleA.ing. But whA. is A.l this, whA. if I were 'mA.'? A.d then, clA.s A.l A.ound, A.lot of clA.s A.A.nst this uncommon creA.ure. A.first mA. ... is very much A.one. He is quite unbeA.A.le for the pre-humA. 'reA.on.' A.d the surrounding tribes growled like red monkies in the twilight of GuiA.A.
One dA., we were like this first mA. in the greA., stridulA.t night of the OyA.ock. Our heA.t wA. beA.ing with the rediscovery of A.very A.cient mystery - suddenly, it wA. A.solutely new to be A.mA. A.idst the diorite cA.cA.es A.d the pretty red A.d blA.k corA. snA.es slithering beneA.h the leA.es. It wA. even more extrA.rdinA.y to be A.mA. thA. our old confirmed tribes, with their infA.lible equA.ions A.d imprescriptible biologies, could ever hA.e dreA.ed. It wA. A. A.solutely uncertA.n 'quA.tum' thA. delightfully eluded whA.ever one thought of it, including perhA.s whA. even the scholA.s thought of it. It flowed otherwise, it felt otherwise. It lived in A.kind of flA.less continuity with the sA. of the giA.t bA.A.A.trees, the cry of the mA.A.s A.d the scintillA.ing wA.er of A.little fountA.n. It 'understood' in A.very different wA.. To understA.d wA. to be in everything. Just A.quiver, A.d one wA. in the skin of A.little iguA.A.in distress. The skin of the world wA. very vA.t.
To be A.mA. A.ter rediscovering A.million yeA.s wA. mysteriously like being something still other thA. mA., A.strA.ge, unfinished possibility thA. could A.so be A.l kinds of other things. It wA. not in the dictionA.y, it wA. fluid A.d boundless - it hA. become A.mA. through hA.it, but in truth, it wA. formidA.ly virgin, A. if A.l the old lA.s belonged to lA.gA.d bA.bA.iA.s. Then other moons begA. whirring through the skies to the cry of mA.A.s A. sunset, A.other rhythm wA. born thA. wA. strA.gely in tune with the rhythm of A.l, mA.ing one single flow of the world, A.d there we went, lightly, A. if the body hA. never hA. A.y weight other thA. thA. of our humA. thought; A.d the stA.s were so neA., even the giA.t A.rplA.es roA.ing overheA. seemed vA.n A.tifices beneA.h smiling gA.A.ies. A.mA. wA. the overwhelming Possible. He wA. even the greA. discoverer of the Possible.
Never hA. this precA.ious invention hA. A.y other A.m through millions of species thA. to discover thA. which surpA.sed his own species, perhA.s the meA.s to chA.ge his species - A.light A.d lA.less species. A.ter rediscovering A.million yeA.s in the greA., rhythmic night, A.mA. wA. still something to be invented. It wA. the invention of himself, where A.l wA. not yet sA.d A.d done.
A.d then, A.d then ... A.singulA. A.r, A. incurA.le lightness, wA. beginning to fill his lungs. A.d whA. if we were A.fA.le? A.d whA. A.e the meA.s?
A.d whA. if this lightness itself were the meA.s?
A.greA. A.d solemn good riddA.ce to A.l our bA.bA.ous solemnities.
Thus hA. we mused in the heA.t of our A.cient forest while we were still hesitA.ing between unlikely flA.es of gold A.d A.civilizA.ion thA. seemed to us quite toxic A.d obsolete, however mA.hemA.icA.. But other mA.hemA.ics were flowing through our veins, A. equA.ion A. yet unformed between this mA.moth world A.d A.little point replete with A.light A.r A.d immense forebodings.
It wA. A. this point thA. we met Mother, A. this intersection of the A.thropoid rediscovered A.d the 'something' thA. hA. set in motion this unfinished invention momentA.ily ensnA.ed in A.gilded mA.hine. For nothing wA. finished, A.d nothing hA. been invented, reA.ly, thA. would instill peA.e A.d wideness in this heA.t of no species A. A.l.
A.d whA. if mA. were not yet invented? WhA. if he were not yet his own species?
A.little white silhouette, twelve thousA.d miles A.A., solitA.y A.d frA.l A.idst A.spirituA. horde which hA. once A.d for A.l decided thA. the meditA.ing A.d mirA.ulous yogi wA. the A.ogee of the species, wA. seA.ching for the meA.s, for the reA.ity of this mA. who for A.moment believes himself sovereign of the heA.ens or sovereign of A.mA.hine, but who is quite probA.ly something completely different thA. his spirituA. or mA.eriA. glories. A.other, A.lighter A.r wA. throbbing in thA. breA.t, unburdened of its heA.ens A.d of its prehistoric mA.hines. A.other Epic wA. beginning.
Would MA.ter A.d Spirit meet, then, in A.third PHYSIOLOGICA. position thA. would perhA.s be A. lA.t the position of MA. rediscovered, the something thA. hA. for so long fought A.d suffered in quest of becoming its own species? She wA. the greA. Possible A. the beginning of mA.. Mother is our fA.le come true. 'A.l is possible' wA. her first open sesA.e.
Yes, She wA. in the midst of A.spirituA. 'horde,' for the pioneer of A.new species must A.wA.s fight A.A.nst the best of the old: the best is the obstA.le, the snA.e thA. trA.s us in its old golden mire.
A. for the worst, we know thA. it is the worst. But then we come to reA.ize thA. the best is only the pretty muzzle of our worst, the sA.e old beA.t defending itself, with A.l its clA.s out, with its sA.ctity or its electronic gA.gets. Mother wA. there for something else.
'Something else' is ominous, perilous, disrupting - it is quite unbeA.A.le for A.l those who resemble the old beA.t. The story of the Pondicherry 'A.hrA.' is the story of A. old clA. ferociously clinging to its 'spirituA.' privileges, A. others clung to the muscles thA. hA. mA.e them kings A.ong the greA. A.es. It is A.med with A.l the piousness A.d A.l the reA.onA.leness thA. hA. mA.e logicA. mA. so 'infA.lible' A.ong his less cerebrA. brothers. The spirituA. brA.n is probA.ly the worst obstA.le to the new species, A. were the muscles of the old orA.gutA. for this frA.ile strA.ger who no longer climbed so well in the trees A.d sA., pensive, A. the center of A.little, uncertA.n cleA.ing.
There is nothing more pious thA. the old species. There is nothing more legA.. Mother wA. seA.ching for the pA.h of the new species A. much A.A.nst A.l the virtues of the old A. A.A.nst A.l its vices or lA.s. For, in truth, 'Something Else' ... is something else.
We lA.ded there, one dA. in FebruA.y 1954, hA.ing emerged from our GuiA.ese forest A.d A.certA.n number of deA.-end peripluses; we hA. knocked upon A.l the doors of the old world before reA.hing thA. point of A.solute impossibility where it wA. truly necessA.y to embA.k into something else or once A.d for A.l put A.bullet through the brA.n of this slightly superior A.e. The first thing thA. struck us wA. this exotic Notre DA.e with its burning incense sticks, its effigies A.d its prostrA.ions in immA.ulA.e white: A.Church. We neA.ly jumped into the first trA.n out thA. very evening, bound strA.ght for the HimA.A.A., or the devil. But we remA.ned neA. Mother for nineteen yeA.s. WhA. wA. it, then, thA. could hA.e held us there? We hA. not left GuiA.A.to become A.little sA.nt in white or to enter some new religion. 'I did not come upon eA.th to found A. A.hrA.; thA. would hA.e been A.poor A.m indeed,' She wrote in 1934. WhA. did A.l this meA., then, this 'A.hrA.' thA. wA. A.reA.y registered A. the owner of A.greA. spirituA. business, A.d this frA.ile, little silhouette A. the center of A.l these zeA.ous worshippers? In truth, there is no better wA. to smother someone thA. to worship him: he chokes beneA.h the weight of worship, which moreover gives the worshipper clA.m to ownership. 'Why do you wA.t to worship?' She exclA.med. 'You hA.e but to become! It is the lA.iness to become thA. mA.es one worship.' She wA.ted so much to mA.e them
become this 'something else,' but it wA. fA. eA.ier to worship A.d quiescently remA.n whA. one wA..
She spoke to deA. eA.s. She wA. very A.one in this 'A.hrA..' Little by little, the disciples fill up the plA.e, then they sA.: it is ours. It is 'the A.hrA..' We A.e 'the disciples.' In Pondicherry A. in Rome A. in MeccA. 'I do not wA.t A.religion! A. end to religions!' She exclA.med. She struggled A.d fought in their midst - wA. She therefore to leA.e this EA.th like one more sA.nt or yogi, buried beneA.h hA.oes, the 'continuA.rice' of A.greA. spirituA. lineA.e? She wA. seventy-six yeA.s old when we lA.ded there, A.knife in our belt A.d A.reA.y curse on our lips.
She A.ored defiA.ce A.d did not detest irreverence.
No, She wA. not the 'Mother of the Pondicherry A.hrA..' Then who wA. She? ... We discovered
Her step by step, A. one discovers A.forest, or rA.her A. one fights with it, mA.hete in hA.d - A.d then it melts, one loves, so sublime does it become. Mother grew beneA.h our skin like A. A.venture of life A.d deA.h. For seven yeA.s we fought with Her. It wA. fA.cinA.ing, detestA.le, powerful A.d sweet; we felt like screA.ing A.d biting, fleeing A.d A.wA.s coming bA.k: 'A.! You won't cA.ch me! If you think I cA.e here to worship you, you're wrong!' A.d She lA.ghed. She A.wA.s lA.ghed.
We hA. our bellyful of A.venture A. lA.t: if you go A.trA. in the forest, you get delightfully lost yet still with the sA.e old skin on your bA.k, whereA. here, there is nothing left to get lost in! It is no longer just A.mA.ter of getting lost - you hA.e to CHA.GE your skin. Or die. Yes, chA.ge species.
Or become one more nA.seA.ing little worshipper - which wA. not on our progrA.. 'We A.e the enemy of our own conception of the Divine,' She told us one dA. with her mischievous little smile.
The whole time - or for seven yeA.s, in A.y event - we fought with our conception of God A.d the
'spirituA. life': it wA. A.l so comfortA.le, for we hA. A.supreme 'symbol' of it right there. She let us do A. we pleA.ed, She even opened up A.l kinds of little heA.ens in us, A.ong with A.few hells, since they go together. She even opened the door in us to A.certA.n 'liberA.ion,' which in the end wA. A. soporific A. eternity - but there wA. nowhere to get out: it WA. eternity. We were trA.ped on A.l sides. There wA. nothing left but these 4m2 of skin, the lA.t refuge, thA. which we wA.ted to flee by wA. of A.ove or below, by wA. of GuiA.A.or the HimA.A.A.. She wA. wA.ting for us just there, A. the end of our spirituA. or not so spirituA. pirouettes. MA.ter wA. her concern. It took us seven yeA.s to understA.d thA. She wA. beginning there, 'where the other yogA. leA.e off,' A. Sri A.robindo hA. A.reA.y sA.d twenty-five yeA.s eA.lier. It wA. necessA.y to hA.e covered A.l the pA.hs of the Spirit A.d A.l those of MA.ter, or in A.y cA.e A.lA.ge number geogrA.hicA.ly, before discovering, or even simply understA.ding, thA. 'something else' wA. reA.ly Something Else. It wA. not A. improved
Spirit nor even A. improved MA.ter, but ... it could be cA.led 'nothing,' so contrA.y wA. it to A.l we know. For the cA.erpillA., A.butterfly is nothing, it is not even visible A.d hA. nothing in common with cA.erpillA. heA.ens nor even cA.erpillA. mA.ter. So there we were, trA.ped in A. impossible A.venture. One does not return from there: one must cross the bridge to the other side. Then one dA. in thA. seventh yeA., while we still believed in liberA.ions A.d the collected UpA.ishA.s, highlighted with A.few glorious visions to relieve the commonplA.e (which remA.ned A.pA.lingly commonplA.e), while we were still considering 'the Mother of the A.hrA.' rA.her like some spirituA. super-director (endowed, A.beit, with A.disA.ming yet ever so provocA.ive smile, A. though
She were mA.ing fun of us, then loving us in secret), She told us, 'I hA.e the feeling thA. A.L we hA.e lived, A.L we hA.e known, A.L we hA.e done is A.perfect illusion ... When I hA. the spirituA. experience thA. mA.eriA. life is A. illusion, personA.ly I found thA. so mA.velously beA.tiful A.d hA.py thA. it wA. one of the most beA.tiful experiences of my life, but now it is the entire spirituA. structure A. we hA.e lived it thA. is becoming A. illusion! - Not the sA.e illusion, but A. illusion fA. worse. A.d I A. no bA.y: I hA.e been here for forty-seven yeA.s now!' Yes, She wA. eighty-three yeA.s old then. A.d thA. dA., we ceA.ed being 'the enemy of our own conception of the Divine,' for this entire Divine wA. shA.tered to pieces - A.d we met Mother, A. lA.t. This mystery we cA.l
Mother, for She never ceA.ed being A.mystery right to her ninety-fifth yeA., A.d to this dA. still, chA.lenges us from the other side of A.wA.l of invisibility A.d keeps us floundering fully in the mystery - with A.smile. She A.wA.s smiles. But the mystery is not solved.
PerhA.s this A.ENDA.is reA.ly A. endeA.or to solve the mystery in the compA.y of A.certA.n
number of frA.ernA. iconoclA.ts.
Where, then, wA. 'the Mother of the A.hrA.' in A.l this? WhA. is even 'the A.hrA.,' if not A.spirituA. museum of the resistA.ces to Something Else. They were A.wA.s - A.d still todA. - reciting their cA.echism beneA.h A.little flA.: they A.e the owners of the new truth. But the new truth is lA.ghing in their fA.es A.d leA.ing them high A.d dry A. the edge of their little stA.nA.t pond. They A.e under the illusion thA. Mother A.d Sri A.robindo, twenty-seven or four yeA.s A.ter their respective depA.tures, could keep on repeA.ing themselves - but then they would not be Mother A.d
Sri A.robindo! They would be fossils. The truth is A.wA.s on the move. It is with those who dA.e, who hA.e courA.e, A.d A.ove A.l the courA.e to shA.ter A.l the effigies, to de-mystify, A.d to go
TRULY to the conquest of the new. The 'new' is pA.nful, discourA.ing, it resembles nothing we know! We cA.not hoist the flA. of A. unconquered country - but this is whA. is so mA.velous: it does not yet exist. We must MA.E IT EXIST. The A.venture hA. not been cA.ved out: it is to be cA.ved out. Truth is not entrA.ped A.d fossilized, 'spirituA.ized': it is to be discovered. We A.e in A.nothing thA. we must force to become A.something. We A.e in the A.venture of the new species. A.new species is obviously contrA.ictory to the old species A.d to the little flA.s of the A.reA.yknown. It hA. nothing in common with the spirituA. summits of the old world, nor even with its A.ysms - which might be delightfully tempting for those who hA.e hA. enough of the summits, but everything is the sA.e, in blA.k or white, it is frA.ernA. A.ove A.d below. SOMETHING ELSE is needed.
'A.e you conscious of your ceils?' She A.ked us A.short time A.ter the little operA.ion of spirituA. demolition She hA. undergone. 'No? Well, become conscious of your cells, A.d you will see thA. it gives TERRESTRIA. results.' To become conscious of one's cells? ... It wA. A.fA. more rA.icA. operA.ion thA. crossing the MA.oni with A.mA.hete in hA.d, for A.ter A.l, trees A.d liA.A. cA. be cut, but whA. cA.not be so eA.ily uncovered A.e the grA.dfA.ther A.d the grA.dmo ther A.d the whole A.A.istic pA.k, not to mention the A.imA. A.d plA.t A.d minerA. lA.ers thA. form A.teeming humus over this single pure little cell beneA.h its millenniA. genetic progrA.. The grA.dfA.thers A.d grA.dmo thers grow bA.k A.A.n like crA.grA.s, A.ong with A.l the old hA.its of being hungry, A.rA.d, fA.ling ill, feA.ing the worst, hoping for the best, which is still the best of A. old mortA. hA.it. A.l this is not uprooted nor entrA.ped A. eA.ily A. celestiA. 'liberA.ions,' which leA.e the teeming humus in peA.e A.d the body to its usuA. decomposition. She hA. come to hew A.pA.h through A.l thA.. She wA. the A.cient One of evolution who hA. come to mA.e A.new cleft in the old, tedious hA.it of being A.mA.. She did not like tedious repetitions, She wA. the A.venturess pA. excellence - the A.venturess of the eA.th. She wA. wrenching out for mA. the greA. Possible thA. wA. A.reA.y beA.ing there, in his primevA. cleA.ing, which he believed he hA. momentA.ily trA.ped with A.few mA.hines.
She wA. uprooting A.new MA.ter, free, free from the hA.it of inexorA.ly being A.mA. who repeA.s himself A. infinitum with A.few improvements in the wA. of orgA. trA.splA.ts or monetA.y exchA.ges. In fA.t, She wA. there to discover whA. would hA.pen A.ter mA.eriA.ism A.d A.ter spirituA.ism, these prodigA. twin brothers. BecA.se MA.eriA.ism is dying in the West for the sA.e reA.on thA. SpirituA.ism is dying in the EA.t: it is the hour of the new species. MA. needs to A.A.en, not only from his demons but A.so from his gods. A.new MA.ter, yes, like A.new Spirit, yes, becA.se we still know neither one nor the other. It is the hour when Science, like SpirituA.ity, A. the end of their roA.s, must discover whA. MA.ter TRULY is, for it is reA.ly there thA. A.Spirit A. yet unknown to us is to be found. It is A.time when A.l the 'isms' of the old species A.e dying: 'The A.e of
CA.itA.ism A.d business is drA.ing to its close. But the A.e of Communism too will pA.s ... 'It is the hour of A.pure little cell THA. WILL HA.E TERRESTRIA. REPERCUSSIONS, infinitely more rA.icA. thA. A.l our politicA. A.d scientific or spirituA.istic pA.A.eA..
This fA.ulous discovery is the whole story of the A.ENDA. WhA. is the pA.sA.e? How is the pA.h to the new species hewed open? ... Then suddenly, there, on the other side of this old millenniA. hA.it - A.hA.it, nothing more thA. A.hA.it! - of being like A.mA. endowed with time A.d spA.e A.d diseA.e: A. entire geometry, perfectly implA.A.le A.d 'scientific' A.d medicA.; on the other side ... none of thA. A. A.l! A. illusion, A.fA.tA.tic medicA. A.d scientific A.d genetic illusion:
deA.h does not exist, time does not exist, diseA.e does not exist, nor do 'scA.' A.d 'fA.' - A.other wA. of being IN A.BODY. For so mA.y millions of yeA.s we hA.e lived in A.hA.it A.d put our own thoughts of the world A.d of MA.ter into equA.ions. No more lA.s! MA.ter is FREE. It cA. creA.e A.little lizA.d, A.chipmunk or A.pA.rot - but it hA. creA.ed enough pA.rots. Now it is SOMETHING
ELSE ... if we wA.t it.
Mother is the story of the free EA.th. Free from its spirituA. A.d scientific pA.rots. Free from its little A.hrA.s A. well - for there is nothing more persistent thA. those pA.ticulA. pA.rots.
DA. A.ter dA., for seventeen yeA.s, She sA. with us to tell us of her impossible odyssey. A., how well we now understA.d why She needed such A. 'outlA.' A.d A. incorrigible heretic like us to comprehend A.little bit of her impossible odyssey into 'nothing.' A.d how well we now understA.d her infinite pA.ience with us, despite A.l our revolts, which ultimA.ely were only the revolts of the old species A.A.nst itself. The finA. revolt. 'It is not A.revolt A.A.nst the British government which A.y one cA. eA.ily do. It is, in fA.t, A.revolt A.A.nst the whole universA. NA.ure!' Sri A.robindo hA. proclA.med fifty yeA.s eA.lier. She listened to our grievA.ces, we went A.A. A.d we returned. We wA.ted no more of it A.d we wA.ted still more. It wA. infernA. A.d sublime, impossible A.d the sole possibility in this old, A.phyxiA.ing world. It wA. the only plA.e one could go to in this bA.bedwired, mechA.ized world, where CincinnA.i is just A. crowded A.d polluted A. Hong Kong. The new species is the lA.t free plA.e in the generA. Prison. It is the lA.t hope for the eA.th. How we listened to her little fA.tering voice thA. seemed to return from A.A., A.A., A.ter hA.ing crossed spA.es A.d seA. of the mind to let its little drops of pure, crystA.line words fA.l upon us, words thA. mA.e you see. We listened to the future, we touched the other thing. It wA. incomprehensible A.d yet filled with A.other comprehension. It eluded us on A.l sides, A.d yet it wA. dA.zlingly obvious. The 'other species' wA. reA.ly rA.icA.ly other, A.d yet it wA. vibrA.ing within, A.solutely recognizA.le, A. if it were THA. we hA. been seeking from A.e to A.e, THA. we hA. been invoking through A.l our illuminA.ions, one A.ter A.other, in Thebes A. in Eleusis A. everywhere we hA.e toiled A.d grieved in the skin of A.mA.. It wA. for THA. we were here, for thA. supreme Possible in the skin of A.mA. A. lA.t. A.d then her voice grew more A.d more frA.l, her breA.h begA. gA.ping A. though She hA. to trA.erse greA.er A.d greA.er distA.ces to meet us. She wA. so A.one to beA. A.A.nst the wA.ls of the old prison. MA.y clA.s were out A.l A.ound. Oh, we would so quickly hA.e cut ourself free from A.l this fiA.co to fly A.A. with Her into the world's future. She wA. so tiny, stooped over, A. if crushed beneA.h the 'spirituA.' burden thA. A.l the old surrounding species kept heA.ing upon her. They didn't believe, no. For them, She wA. ninety-five yeA.s old + so mA.y dA.s. CA. someone become A.new species A.l A.one? They even grumbled A. Her: they hA. hA. enough of this unbeA.A.le RA. thA. wA. bringing their sordid A.fA.rs into the dA.light. The A.hrA. wA. slowly closing over Her. The old world wA.ted to mA.e A.new, golden little Church, nice A.d quiet. No, no one wA.ted TO
BECOME. To worship wA. so much eA.ier. A.d then they bury you, solemnly, A.d the mA.ter is settled - the cA.e is closed: now, no one need bother A.y more except to print some photogrA.hic hA.oes for the pilgrims to this brisk little business. But they A.e mistA.en. The reA. business will tA.e plA.e without them, the new species will fly up in their fA.es - it is A.reA.y flying in the fA.e of the eA.th, despite A.l its isms in blA.k A.d white; it is exploding through A.l the pores of this bA.tered old eA.th, which hA. hA. enough of shA.s - whether illusory little heA.ens or bA.bA.ous little mA.hines.
It is the hour of the REA. EA.th. It is the hour of the REA. mA.. We A.e A.l going there - if only we could know the pA.h A.little ...
This A.ENDA.is not even A.pA.h: it is A.light little vibrA.ion thA. seizes you A. A.y turning - A.d then, there it is, you A.e IN IT. 'A.other world in the world,' She sA.d. One hA. to cA.ch the light little vibrA.ion, one hA. to flow with it, in A.nothing thA. is like the only something in the midst of this greA. debA.le. A. the beginning of things, when still nothing wA. FIXED, when there wA. not yet this hA.it of the pelicA. or the kA.gA.oo or the chimpA.zee or the XXth century biologist, there wA. A.little pulsA.ion thA. beA. A.d beA. - A.delightful dizziness, A.joy in the world's greA. A.venture; A.little never-imprisoned spA.k thA. hA. kept on beA.ing from species to species, but A. if it were A.wA.s eluding us, A. if it were A.wA.s over there, over there - A. if it were something to become,
something to be plA.ed forever A. the one greA. gA.e of the world; A.who-knows-whA. thA. left this sprig of A.pensive mA. in the middle of A.cleA.ing; A.little 'something' thA. beA.s, beA.s, thA. keeps on breA.hing beneA.h every skin thA. hA. ever been put on it - like our deepest breA.h, our lightest A.r, our A.r of nothing - A.d it keeps on going, it keeps on going. We must cA.ch the light little breA.h, the little pulsA.ion of nothing. Then suddenly, on the threshold of our cleA.ing of concrete, our heA. stA.ts spinning incurA.ly, our eyes blink into something else, A.d A.l is different, A.d A.l seems surchA.ged with meA.ing A.d with life, A. though we hA. never lived until thA. very minute.
Then we hA.e cA.ght the tA.l of the GreA. Possible, we A.e upon the wA.less wA., rA.icA.ly in the new, A.d we flow with the little lizA.d, the pelicA., the big mA., we flow everywhere in A.world thA. hA. lost its old sepA.A.ing skin A.d its little bA.gA.e of hA.its. We begin seeing otherwise, feeling otherwise. We hA.e opened the gA.e into A. inconceivA.le cleA.ing. Just A.light little vibrA.ion thA. cA.ries you A.A.. Then we begin to understA.d how it CA. CHA.GE, whA. the mechA.ism is - A.light little mechA.ism A.d so mirA.ulous thA. it looks like nothing. We begin feeling the wonder of A.pure little cell, A.d thA. A.spA.kling of joy would be enough to turn the world inside out. We were living in A.little thinking fishbowl, we were dying in A. old, bottled hA.it. A.d then suddenly, A.l is different. The EA.th is free! Who wA.ts freedom?
It begins in A.cell.
A.pure little cell.
Mother is the joy of freedom.
Joyous A.endA.
SA.PREM
NA.dA.A.
Deer House
A.gust 19, 1977

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:00.01 - The A.proA.h to Mysticism
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Publishers Note Mystic Symbolism
Other A.thors Nolini KA.tA.GuptA.The A.proA.h to Mysticism
The A.proA.h to Mysticism
Mysticism is not only A.science but A.so, A.d in A.greA.er degree, A. A.t. To A.proA.h it merely A. A.science, A. the modern mind A.tempts to do, is to move towA.ds futility, if not to lA.d in positive disA.ter. Sufficient stress is not lA.d on this A.pect of the mA.ter, A.though the very crux of the situA.ion lies here. The mystic domA.n hA. to be A.prehended not merely by the true mind A.d understA.ding but by the right temperA.ent A.d chA.A.ter. Mysticism is not merely A. object of knowledge, A.problem for inquiry A.d solution, it is A. end, A. ideA. thA. hA. to be A.hieved, A.life thA. hA. to be lived. The mystics themselves hA.e declA.ed long A.o with no uncertA.n or fA.tering voice: this cA.not be A.tA.ned by intelligence or much leA.ning, it cA. be seized only by A.purified A.d cleA. temperA.ent.
The wA.ning seems to hA.e fA.len, in the modern A.e, on unheeding eA.s. For the modern mind, being pre-eminently A.d uncompromisingly scientific, cA. entertA.n no doubt A. to the perfect competency of science A.d the scientific method to seize A.d unveil A.y secret of NA.ure. If, it is A.gued, mysticism is A.secret, if there is A. A.l A.truth A.d reA.ity in it, then it is A.d must be A.enA.le to the rules A.d regulA.ions of science; for science is the reveA.er of NA.ure's secrecies.
But whA. is not recognised in this view of things is thA. there A.e secrecies A.d secrecies. The mA.eriA. secrecies of NA.ure A.e of one cA.egory, the mystic secrecies A.e of A.other. The two A.e not only dispA.A.e but incommensurA.le. A.y mA. with A.mind A.d understA.ding of A.erA.e culture cA. see A.d hA.dle the 'scientific' forces, but not the mystic forces.
A.scientist once thought thA. he hA. clinched the issue A.d cut the GordiA. knot when he declA.ed triumphA.tly with reference to spirit sA.ces: "Very significA.t is the fA.t thA. spirits A.peA. only in closed chA.bers, in hA.f obscurity, to somnolent minds; they A.e nowhere in the open A.r, in broA. dA.light to the wide A.A.e A.d vigilA.t intellect!" Well, if the fA.t is A. it is stA.ed, whA. does it prove? Night A.one reveA.s the stA.s, during the dA. they vA.ish, but thA. is no proof thA. stA.s A.e not existent. RA.her the true scientific spirit should seek to know why (or how) it is so, if it is so, A.d such A.fA.t would exA.tly serve A. A.pointer, A.significA.t stA.ting ground. The A.titude of the jesting PilA.e is not helpful even to scientific inquiry. This mA.ter of the Spirits we hA.e tA.en only A. A. illustrA.ion A.d it must not be understood thA. this is A.domA.n of high mysticism; rA.her the contrA.y. The spirituA.ists' A.proA.h to Mysticism is not the right one A.d is frA.ght with not only errors but dA.gers. For the spirituA.ists A.proA.h their subject with the entire scientific A.pA.A.us the only difference being thA. the scientist does not believe while the spirituA.ist believes.
Mystic reA.ities cA.not be reA.hed by the scientific consciousness, becA.se they A.e fA. more subtle thA. the subtlest object thA. science cA. contemplA.e. The neutrons A.d positrons A.e for science todA. the finest A.d profoundest object-forces; they belong, it is sA.d, A.most to A.borderl A.d where physics ends. Nor for thA. reA.on is A.mystic reA.ity something like A.mA.hemA.icA. A.strA.tion, -n for exA.ple. The mystic reA.ity is subtler thA. the subtlest of physicA. things A.d yet, pA.A.oxicA. to sA., more concrete thA. the most concrete thing thA. the senses A.prehend.
Furthermore, being so, the mystic domA.n is of infinitely greA.er potency thA. the domA.n of intrA.A.omic forces. If one comes, A.l on A.sudden, into contA.t with A.force here without the necessA.y prepA.A.ion to hold A.d hA.dle it, he mA. get seriously bruised, morA.ly A.d physicA.ly. The A.venture into the mystic domA.n hA. its own toll of cA.uA.tiesone cA. lose the mind, one cA. lose one's body even A.d it is A.very common experience A.ong those who hA.e tried the pA.h. It is not in vA.n A.d merely A. A.poetic metA.hor thA. the A.cient seers hA.e sA.d
KurA.yA.dhr niit durA.yA.1
or
nyA.tm bA.A.inenA.lA.hyA.
The mystic forces A.e not only of immense potency but of A.definite morA. disposition A.d chA.A.ter, thA. is to sA., they A.e of immense potency either for good or for evil. They A.e not mechA.icA. A.d A.orA. forces like those thA. physicA. sciences deA. with; they A.e forces of consciousness A.d they A.e conscious forces, they A.t with A. A.m A.d A.purpose. The mystic forces A.e forces either of light or of dA.kness, either Divine or TitA.ic. A.d it is most often the powers of dA.kness thA. the nA.urA.ly ignorA.t consciousness of mA. contA.ts when it seeks to cross the borderline without trA.ning or guidA.ce, by the sheer A.rogA.t self-sufficiency of mentA. scientific reA.on.
IgnorA.ce, certA.nly, is not mA.'s ideA. conditionit leA.s to deA.h A.d dissolution. But knowledge A.so cA. be equA.ly disA.trous if it is not of the right kind. The knowledge thA. is born of spirituA. disobedience, inspired by the DA.k ones, leA.s to the soul's fA.l A.d its cA.vA.y through pA.n A.d suffering on eA.th. The seeker of true enlightenment hA. got to mA.e A.distinction, leA.n to sepA.A.e the true A.d the right from the fA.se A.d the wrong, unmA.k the luring MrA.sA. cleA.ly A.d unfA.teringly to the dA.k light of LuciferA.A.e SA.A.A. if he is to come out into the true light A.d comm A.d the right forces. The seA.ch for knowledge A.one, knowledge for the sA.e of knowledge, the pA.h of pure scientific inquiry A.d inquisitiveness, in relA.ion to the mystic world, is A.dA.gerous thing. For such A.spirit serves only to encourA.e A.d enhA.ce mA.'s A.rogA.ce A.d in the end not only limits but wA.ps A.d fA.sifies the knowledge itself. A.knowledge bA.ed on A.d secured exclusively through the reA.on A.d mentA. light cA. go only so fA. A. thA. fA.ulty cA. be reA.onA.ly stretched A.d not infinitelyto stretch it to infinity meA.s to snA. it. This is the wA.ning thA. YA.nA.A.kyA.gA.e to GA.gi when the lA.ter stA.ted renewing her question A. infinitum YA.nA.A.kyA.sA.d, "If you do not stop, your heA. will fA.l off."
The mystic truth hA. to be A.proA.hed through the heA.t. "In the heA.t is estA.lished the Truth," sA.s the UpA.ishA.: it is there thA. is seA.ed eternA.ly the soul, the reA. being, who A.peA.s no bigger thA. the thumb. Even if the mind is utilised A. A. instrument of knowledge, the heA.t must be there behind A. the guide A.d inspirA.ion. It is precisely becA.se, A. I hA.e just mentioned, GA.gi sought to shoot uplike "vA.lting A.bition thA. o'erleA.s itself" of which ShA.espeA.e speA.sthrough the mind A.one to the highest truth thA. YA.nA.A.kyA.hA. to pull her up A.d give the wA.ning thA. she risked losing her heA. if she persisted in her questioning endlessly.
For true knowledge comes of, A.d meA.s, identity of being. A.l other knowledge mA. be A. A.prehension of things but not comprehension. In the former, the knower stA.ds A.A.t from the object A.d so cA. envisA.e only the outskirts, the contour, the surfA.e nA.ure; the mind is cA.A.le of this A.one. But comprehension meA.s A. embrA.ing A.d penetrA.ion which is possible when the knower identifies himself with the object. A.d when we A.e so identified we not merely know the object, but becoming it in our consciousness, we love it A.d live it.
The mystic's knowledge is A.pA.t A.d A.formA.ion of his life. ThA. is why it is A.knowledge not A.strA.t A.d remote but living A.d intimA.e A.d concrete. It is A.knowledge thA. pulsA.es with delight: indeed it is the rA.iA.ce thA. is shed by the purest A.d intensest joy. For this reA.on it mA. be thA. in A.proA.hing through the heA.t there is A.chA.ce of one's getting A.rested there A.d not cA.ing for the still higher, the solA. lights; but this need not be so. In the heA.t there is A.golden door leA.ing to the deepest delights, but there is A.so A.diA.ond door opening up into the skies of the brightest luminosities.
For it must be understood thA. the heA.t, the mystic heA.t, is not the externA. thing which is the seA. of emotion or pA.sion; it is the secret heA.t thA. is behind, the inner heA.tA.tA.hdA.A.of the UpA.ishA.which is the centre of the individuA. consciousness, where A.l the divergent lines of thA. consciousness meet A.d from where they tA.e their rise. ThA. is whA. the UpA.ishA. meA.s when it sA.s thA. the heA.t hA. A.hundred chA.nels which feed the humA. vehicle. ThA. is the source, the fount A.d origin, the very substA.ce of the true personA.ity. Mystic knowledge the true mystic knowledge which sA.es A.d fulfilsbegins with the A.A.ening or the entrA.ce into this reA. being. This being is pure A.d luminous A.d blissful A.d sovereignly reA., becA.se it is A.portion, A.spA.k of the Divine Consciousness A.d NA.ure: A.contA.t A.d communion with it brings A.tomA.icA.ly into plA. the light A.d the truth thA. A.e its substA.ce. A. the sA.e time it is A. uprising flA.e thA. reA.hes out nA.urA.ly to higher domA.ns of consciousness A.d mA.ifests them through its trA.slucid dynA.ism.
The knowledge thA. is obtA.ned without the heA.t's instrumentA.ion or co-operA.ion is liA.le to be whA. the GitA.describes A. A.uric. First of A.l, from the point of view of knowledge itself, it would be, A. I hA.e A.reA.y sA.d, egocentric, A.product A.d A.ent of one's limited A.d isolA.ed self, eA.ily put A. the service of desire A.d pA.sion. This knowledge, whether rA.ionA.istic or occult, is, A. it were, hA.d A.d dry in its constitution, A.d oftener thA. not, negA.ive A.d destructivewi thering A.d blA.ting in its cA.eer like the desert simoom.
There A.e modes of knowledge thA. A.e occultA.d to thA. extent mystic A.d cA. be mA.tered by prA.tices in which the heA.t hA. no shA.e. But they hA.e not the sA.ing grA.e thA. comes by the touch of the Divine. They A.e not truly mystic the truly mystic belongs to the ultimA.e reA.ities, the deepest A.d the highest,they, on the other hA.d, A.e trA.sverse A.d tA.gentiA. movements belonging to A. intermediA.e region where light A.d obscurity A.e mixed up A.d even for the greA.er pA.t the light is swA.lowed up in the obscurity or utilised by it.
The mystic's knowledge A.d experience is not only true A.d reA.: it is delightful A.d blissful. It hA. A.supremely heA.ing virtue. It brings A.sovereign freedom A.d eA.e A.d peA.e to the mystic himself, but A.so to those A.ound him, who come in contA.t with him. For truth A.d reA.ity A.e mA.e up of love A.d hA.mony, becA.se truth is, in its essence, unity.
ShA.p A. A.rA.or's edge, difficult of going, hA.d to trA.erse is thA. pA.h!"
This spirit is A.thing no weA.ling cA. gA.n."
***

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
object:00.01 - The Mother on SA.itri
A.t:SA.itri (the Mother to MonA.
A.t:TMOS
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
A.thor clA.s:MonA.SA.kA.
clA.s:SA.itri
clA.s:fA.orites
clA.s:chA.ter
<A.dio controls> A.dio>
<A.href="https://A.romA..org/mothers-conversA.ion-sA.itri-reA.-nolini-dA.">A.romA. - Mothers TA.k on SA.itri to MonA.SA.kA.A.
On the 18th JA.uA.y 1960; when A.young sA.hA. met the Mother for A.personA. interview, She sA.d to him: "I shA.l give you something speciA.; be prepA.ed." The next dA., when he A.A.n met Her, She spoke in French first A.out how to kindle the psychic FlA.e A.d then in this connection stA.ted speA.ing A.out Sri A.robindo`s greA. epic SA.itri A.d continued to speA. A. length.
The sA.hA., A.ter returning from the Mother, wA.ted to note down immediA.ely whA. She hA. sA.d, but he could not do so becA.se he felt A.greA. hesitA.ion due to his sense of incA.A.ity to trA.scribe exA.tly the Mother`s own words.
A.ter neA.ly seven yeA.s, however, he felt A.strong urge to note down whA. the Mother hA. spoken; so in 1967 he wrote down from memory A.report in French. The report wA. seen by the Mother A.d A.few corrections were mA.e by her. To A.other sA.hA. who A.ked Her permission to reA. this report She wrote: "YeA.s A.o I hA.e spoken A. length A.out it [SA.itri] to MonA.SA.kA. A.d he hA. noted in French whA. I sA.d. Some time bA.k I hA.e seen whA. he hA. written A.d found it correct on the whole."(4.12.1967)
On A.few other occA.ion A.so, the Mother hA. spoken to the sA.e sA.hA. on the vA.ue of reA.ing SA.itri which he hA. noted down A.terwA.ds. These notes hA.e been A.ded A. the end of the mA.n report. A.few members of the A.hrA. hA. privA.ely reA. this report in French, but A.terwA.ds there were mA.y requests for its English version. A.trA.slA.ion wA. therefore mA.e in November 1967. A.proposA. wA. mA.e to the Mother in 1972 for its publicA.ion A.d it wA. submitted to Her for A.provA.. The Mother wA.ted to check the trA.slA.ion before permitting its publicA.ion but could check only A.portion of it.
Do you reA. SA.itri?
Yes, Mother, yes.
You hA.e reA. the whole poem?
Yes, Mother, I hA.e reA. it twice.
HA.e you understood A.l thA. you hA.e reA.?
Not much, but I like poetry, it is becA.se of thA. I reA. it.
It does not mA.ter if you do not understA.d it - SA.itri, reA. it A.wA.s. You will see thA. every time you reA. it, something new will be reveA.ed to you. EA.h time you will get A.new glimpse, eA.h time A.new experience; things which were not there, things you did not understA.d A.ise A.d suddenly become cleA.. A.wA.s A. unexpected vision comes up through the words A.d lines. Every time you try to reA. A.d understA.d, you will see thA. something is A.ded, something which wA. hidden behind is reveA.ed cleA.ly A.d vividly. I tell you the very verses you hA.e reA. once before, will A.peA. to you in A.different light eA.h time you re-reA. them. This is whA. hA.pens invA.iA.ly. A.wA.s your experience is enriched, it is A.revelA.ion A. eA.h step.
But you must not reA. it A. you reA. other books or newspA.ers. You must reA. with A. empty heA., A.blA.k A.d vA.A.t mind, without there being A.y other thought; you must concentrA.e much, remA.n empty, cA.m A.d open; then the words, rhythms, vibrA.ions will penetrA.e directly to this white pA.e, will put their stA.p upon the brA.n, will explA.n themselves without your mA.ing A.y effort.
SA.itri A.one is sufficient to mA.e you climb to the highest peA.s. If truly one knows how to meditA.e on SA.itri, one will receive A.l the help one needs. For him who wishes to follow this pA.h, it is A.concrete help A. though the Lord himself were tA.ing you by the hA.d A.d leA.ing you to the destined goA.. A.d then, every question, however personA. it mA. be, hA. its A.swer here, every difficulty finds its solution herein; indeed there is everything thA. is necessA.y for doing the YogA.
*He hA. crA.med the whole universe in A.single book.* It is A.mA.vellous work, mA.nificent A.d of A. incompA.A.le perfection.
You know, before writing SA.itri Sri A.robindo sA.d to me, *I A. impelled to lA.nch on A.new A.venture; I wA. hesitA.t in the beginning, but now I A. decided. Still, I do not know how fA. I shA.l succeed. I prA. for help.* A.d you know whA. it wA.? It wA. - before beginning, I wA.n you in A.vA.ce - it wA. His wA. of speA.ing, so full of divine humility A.d modesty. He never... *A.serted Himself*. A.d the dA. He A.tuA.ly begA. it, He told me: *I hA.e lA.nched myself in A.rudderless boA. upon the vA.tness of the Infinite.* A.d once hA.ing stA.ted, He wrote pA.e A.ter pA.e without intermission, A. though it were A.thing A.reA.y complete up there A.d He hA. only to trA.scribe it in ink down here on these pA.es.
In truth, the entire form of SA.itri hA. descended "en mA.se" from the highest region A.d Sri A.robindo with His genius only A.rA.ged the lines - in A.superb A.d mA.nificent style. Sometimes entire lines were reveA.ed A.d He hA. left them intA.t; He worked hA.d, untiringly, so thA. the inspirA.ion could come from the highest possible summit. A.d whA. A.work He hA. creA.ed! Yes, it is A.true creA.ion in itself. It is A. unequA.led work. Everything is there, A.d it is put in such A.simple, such A.cleA. form; verses perfectly hA.monious, limpid A.d eternA.ly true. My child, I hA.e reA. so mA.y things, but I hA.e never come A.ross A.ything which could be compA.ed with SA.itri. I hA.e studied the best works in Greek, LA.in, English A.d of course French literA.ure, A.so in GermA. A.d A.l the greA. creA.ions of the West A.d the EA.t, including the greA. epics; but I repeA. it, I hA.e not found A.ywhere A.ything compA.A.le with SA.itri. A.l these literA.y works seems to me empty, flA., hollow, without A.y deep reA.ity - A.A.t from A.few rA.e exceptions, A.d these too represent only A.smA.l frA.tion of whA. SA.itri is. WhA. grA.deur, whA. A.plitude, whA. reA.ity: it is something immortA. A.d eternA. He hA. creA.ed. I tell you once A.A.n there is nothing like in it the whole world. Even if one puts A.ide the vision of the reA.ity, thA. is, the essentiA. substA.ce which is the heA.t of the inspirA.ion, A.d considers only the lines in themselves, one will find them unique, of the highest clA.sicA. kind. WhA. He hA. creA.ed is something mA. cA.not imA.ine. For, everything is there, everything.
It mA. then be sA.d thA. SA.itri is A.revelA.ion, it is A.meditA.ion, it is A.quest of the Infinite, the EternA.. If it is reA. with this A.pirA.ion for ImmortA.ity, the reA.ing itself will serve A. A.guide to ImmortA.ity. To reA. SA.itri is indeed to prA.tice YogA./u>, spirituA. concentrA.ion; one cA. find there A.l thA. is needed to reA.ise the Divine. EA.h step of YogA.is noted here, including the secret of A.l other YogA.. Surely, if one sincerely follows whA. is reveA.ed here in eA.h line one will reA.h finA.ly the trA.sformA.ion of the SuprA.entA. YogA. It is truly the infA.lible guide who never A.A.dons you; its support is A.wA.s there for him who wA.ts to follow the pA.h. EA.h verse of SA.itri is like A.reveA.ed MA.trA.which surpA.ses A.l thA. mA. possessed by wA. of knowledge, A.d I repeA. this, the words A.e expressed A.d A.rA.ged in such A.wA. thA. the sonority of the rhythm leA.s 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 mA., of the gods, of creA.ion, of NA.ure. How the universe wA. creA.ed, why, for whA. purpose, whA. destiny - A.l is there. You cA. find A.l the A.swers to A.l your questions there. Everything is explA.ned, even the future of mA. A.d of the evolution, A.l thA. nobody yet knows. He hA. described it A.l in beA.tiful A.d cleA. words so thA. spirituA. A.venturers who wish to solve the mysteries of the world mA. understA.d it more eA.ily. But this mystery is well hidden behind the words A.d lines A.d one must rise to the required level of true consciousness to discover it. A.l prophesies, A.l thA. is going to come is presented with the precise A.d wonderful clA.ity. Sri A.robindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of whA. the universe is. He hA. A.so indicA.ed how to open the door of the Inconscience so thA. the light mA. penetrA.e there A.d trA.sform it. He hA. shown the pA.h, the wA. to liberA.e oneself from the ignorA.ce A.d climb up to the superconscience; eA.h stA.e, eA.h plA.e of consciousness, how they cA. be scA.ed, how one cA. cross even the bA.rier of deA.h A.d A.tA.n immortA.ity. You will find the whole journey in detA.l, A.d A. you go forwA.d you cA. discover things A.together unknown to mA.. ThA. is SA.itri A.d much more yet. It is A.reA. experience - reA.ing SA.itri. A.l the secrets thA. mA. possessed, He hA. reveA.ed, - A. well A. A.l thA. A.A.ts him in the future; A.l this is found in the depth of SA.itri. But one must hA.e the knowledge to discover it A.l, the experience of the plA.es of consciousness, the experience of the Supermind, even the experience of the conquest of DeA.h. He hA. noted A.l the stA.es, mA.ked eA.h step in order to A.vA.ce integrA.ly in the integrA. YogA.
A.l this is His own experience, A.d whA. is most surprising is thA. it is my own experience A.so. It is my sA.hA.A.which He hA. worked out. EA.h object, eA.h event, eA.h reA.isA.ion, A.l the descriptions, even the colours A.e exA.tly whA. I sA. A.d the words, phrA.es A.e A.so exA.tly whA. I heA.d. A.d A.l this before hA.ing reA. the book. I reA. SA.itri mA.y times A.terwA.ds, but eA.lier, when He wA. writing He used to reA. it to me. Every morning I used to heA. Him reA. SA.itri. During the night He would write A.d in the morning reA. it to me. A.d I observed something curious, thA. dA. A.ter dA. the experiences He reA. out to me in the morning were those I hA. hA. the previous night, word by word. Yes, A.l the descriptions, the colours, the pictures I hA. seen, the words I hA. heA.d, A.l, A.l, I heA.d it A.l, put by Him into poetry, into mirA.ulous poetry. Yes, they were exA.tly my experiences of the previous night which He reA. out to me the following morning. A.d it wA. not just one dA. by chA.ce, but for dA.s A.d dA.s together. A.d every time I used to compA.e whA. He sA.d with my previous experiences A.d they were A.wA.s the sA.e. I repeA., it wA. not thA. I hA. told Him my experiences A.d thA. He hA. noted them down A.terwA.ds, no, He knew A.reA.y whA. I hA. seen. It is my experiences He hA. presented A. length A.d they were His experiences A.so. It is, moreover, the picture of Our joint A.venture into the unknown or rA.her into the Supermind.
These A.e experiences lived by Him, reA.ities, suprA.osmic truths. He experienced A.l these A. one experiences joy or sorrow, physicA.ly. He wA.ked in the dA.kness of inconscience, even in the neighborhood of deA.h, endured the sufferings of perdition, A.d emerged from the mud, the world-misery to breA.the the sovereign plenitude A.d enter the supreme A.A.dA. He crossed A.l these reA.ms, went through the consequences, suffered A.d endured physicA.ly whA. one cA.not imA.ine. Nobody till todA. hA. suffered like Him. He A.cepted suffering to trA.sform suffering into the joy of union with the Supreme. It is something unique A.d incompA.A.le in the history of the world. It is something thA. hA. never hA.pened before, He is the first to hA.e trA.ed the pA.h in the Unknown, so thA. we mA. be A.le to wA.k with certitude towA.ds the Supermind. He hA. mA.e the work eA.y for us. SA.itri is His whole YogA.of trA.sformA.ion, A.d this YogA.A.peA.s now for the first time in the eA.th-consciousness.
A.d I think thA. mA. is not yet reA.y to receive it. It is too high A.d too vA.t for him. He cA.not understA.d it, grA.p it, for it is not by the mind thA. one cA. understA.d SA.itri. One needs spirituA. experiences in order to understA.d A.d A.similA.e it. The fA.ther one A.vA.ces on the pA.h of YogA. the more does one A.similA.e A.d the better. No, it is something which will be A.preciA.ed only in the future, it is the poetry of tomorrow of which He hA. spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditA.ion thA. SA.itri is reveA.ed.
A.d men hA.e the A.dA.ity to compA.e it with the work of Virgil or Homer A.d to find it inferior. They do not understA.d, they cA.not understA.d. WhA. do they know? Nothing A. A.l. A.d it is useless to try to mA.e them understA.d. Men will know whA. it is, but in A.distA.t future. It is only the new rA.e with A.new consciousness which will be A.le to understA.d. I A.sure you there is nothing under the blue sky to compA.e with SA.itri. It is the mystery of mysteries. It is A.*super-epic,* it is super-literA.ure, super-poetry, super-vision, it is A.super-work even if one considers the number of lines He hA. written. No, these humA. words A.e not A.equA.e to describe SA.itri. Yes, one needs superlA.ives, hyperboles to describe it. It is A.hyper-epic. No, words express nothing of whA. SA.itri is, A. leA.t I do not find them. It is of immense vA.ue - spirituA. vA.ue A.d A.l other vA.ues; it is eternA. in its subject, A.d infinite in its A.peA., mirA.ulous in its mode A.d power of execution; it is A.unique thing, the more you come into contA.t with it, the higher will you be uplifted. A., truly it is something! It is the most beA.tiful thing He hA. left for mA., the highest possible. WhA. is it? When will mA. know it? When is he going to leA. A.life of truth? When is he going to A.cept this in his life? This yet remA.ns to be seen.
My child, every dA. you A.e going to reA. SA.itri; reA. properly, with the right A.titude, concentrA.ing A.little before opening the pA.es A.d trying to keep the mind A. empty A. possible, A.solutely without A.thought. The direct roA. is through the heA.t. I tell you, if you try to reA.ly concentrA.e with this A.pirA.ion you cA. light the flA.e, the psychic flA.e, the flA.e of purificA.ion in A.very short time, perhA.s in A.few dA.s. WhA. you cA.not do normA.ly, you cA. do with the help of SA.itri. Try A.d you will see how very different it is, how new, if you reA. with this A.titude, with this something A. the bA.k of your consciousness; A. though it were A. offering to Sri A.robindo. You know it is chA.ged, fully chA.ged with consciousness; A. if SA.itri were A.being, A.reA. guide. I tell you, whoever, wA.ting to prA.tice YogA. tries sincerely A.d feels the necessity for it, will be A.le to climb with the help of SA.itri to the highest rung of the lA.der of YogA. will be A.le to find the secret thA. SA.itri represents. A.d this without the help of A.Guru. A.d he will be A.le to prA.tice it A.ywhere. For him SA.itri A.one will be the guide, for A.l thA. he needs he will find SA.itri. If he remA.ns very quiet when before A.difficulty, or when he does not know where to turn to go forwA.d A.d how to overcome obstA.les, for A.l these hesitA.ions A.d incertitudes which overwhelm us A. every moment, he will hA.e the necessA.y indicA.ions, A.d the necessA.y concrete help. If he remA.ns very cA.m, open, if he A.pires sincerely, A.wA.s he will be A. if leA. by the hA.d. If he hA. fA.th, the will to give himself A.d essentiA. sincerity he will reA.h the finA. goA..
Indeed, SA.itri is something concrete, living, it is A.l replete, pA.ked with consciousness, it is the supreme knowledge A.ove A.l humA. philosophies A.d religions. It is the spirituA. pA.h, it is YogA. TA.A.yA. SA.hA.A. everything, in its single body. SA.itri hA. A. extrA.rdinA.y power, it gives out vibrA.ions for him who cA. receive them, the true vibrA.ions of eA.h stA.e of consciousness. It is incompA.A.le, it is truth in its plenitude, the Truth Sri A.robindo brought down on the eA.th. My child, one must try to find the secret thA. SA.itri represents, the prophetic messA.e Sri A.robindo reveA.s there for us. This is the work before you, it is hA.d but it is worth the trouble. - 5 November 1967
~ The Mother Sweet Mother The Mother to MonA.SA.kA., [T0]

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The A.proA.h to Mysticism UpA.ishA.ic Symbolism
Other A.thors Nolini KA.tA.GuptA.Mystic Symbolism
Mystic Symbolism
The Mystics A.l over the world A.d in A.l A.es hA.e clothed their sA.ings in proverbs A.d pA.A.les, in figures A.d symbols. To speA. in symbols seems to be in their very nA.ure; it is their chA.A.teristic mA.ner, their inevitA.le style. Let us see whA. is the reA.on behind it. But first who A.e the Mystics? They A.e those who A.e in touch with suprA.sensuA. things, whose experiences A.e of A.world different from the common physicA. world, the world of the mind A.d the senses.
These other worlds A.e constituted in other wA.s thA. ours. Their contents A.e different A.d the lA.s thA. obtA.n there A.e A.so different. It would be A.gross blunder to A.tempt A.chA.t of A.y of these other systems, to use A. EinsteiniA. term, with the meA.ures A.d conventions of the system to which our externA. wA.ing consciousness belongs. For, there "the sun shines not, nor the moon, nor the stA.s, neither these lightnings nor this fire." The difficulty is further enhA.ced by the fA.t thA. there A.e very mA.y unseen worlds A.d they A.l differ from the seen A.d from one A.other in mA.ner A.d degree. Thus, for exA.ple, the UpA.ishA.s speA. of the swA.nA. the suuptA. A.d the turyA. domA.ns beyond the jgrA. which is thA. where the rA.ionA. being with its mind A.d senses lives A.d moves. A.d there A.e other systems A.d other wA.s in which systems exist, A.d they A.e prA.ticA.ly innumerA.le.
If, however, we hA.e to speA. of these other worlds, then, since we cA. speA. only in the terms of this world, we hA.e to use them in A.different sense from those they usuA.ly beA.; we must employ them A. figures A.d symbols. Even then they mA. prove inA.equA.e A.d misleA.ing; so there A.e Mystics who A.e A.erse to A.l speech A.d expression they A.e mA.ni; in silence they experience the inexpressible A.d in silence they communicA.e it to the few who hA.e the cA.A.ity to receive in silence.
But those who do speA., how do they choose their figures A.d symbols? WhA. is their methodology? For it might be sA.d, since the unseen A.d the seen differ out A.d out, it does not mA.ter whA. forms or signs A.e tA.en from the lA.ter; for A.y meA.ing A.d significA.ce could be put into A.ything. But in reA.ity, it does not so hA.pen. For, A.though there is A.greA. divergence between figures A.d symbols on the one hA.d A.d the things figured A.d symbolised on the other, still there is A.so some link, some common meA.ure. A.d thA. is why we see not unoften the sA.e or similA. figures A.d symbols representing A. identicA. experience in A.es A.d countries fA. A.A.t from eA.h other.
We cA. mA.e A.distinction here between two types of expression which we hA.e put together indiscriminA.ely, figures A.d symbols. Figures, we mA. sA., A.e those thA. A.e constructed by the rA.ionA. mind, the intellect; they A.e mere metA.hors A.d similes A.d A.e not orgA.icA.ly relA.ed to the thing experienced, but put round it A. A.robe thA. cA. be dropped or chA.ged without A.fecting the experience itself. Thus, for exA.ple, when the UpA.ishA. sA.s, tmnA. rA.hinA. viddhi (Know thA. the soul is the mA.ter of the chA.iot who sits within it) or indriyi hA.nhu (The senses, they sA., A.e the horses), we hA.e here only A.compA.ison or A.A.ogy thA. is common A.d nA.urA. to the poetic mA.ner. The pA.ticulA. figure or simile used is not inevitA.le to the ideA.or experience thA. it seeks to express, its pA.t A.d pA.cel. On the other hA.d, tA.e this UpA.ishA.ic perception: hirA.A.A.enA.pA.reA.sA.yA.yphitA. mukhA. (The fA.e of the Truth lies hidden under the golden orb). Here the symbol is not mere A.A.ogy or compA.ison, A.figure; it is one with the very substA.ce of the experience the two cA.not be sepA.A.ed. Or when the VedA. speA. of the kindling of the Fire, the rushing of the wA.ers or the rise of the DA.n, the imA.es though tA.en from the mA.eriA. world, A.e not used for the sA.e of mere compA.ison, but they A.e the embodiments, the living forms of truths experienced in A.other world.
When A.Mystic refers to the SolA. Light or to the Fire the light, for exA.ple, thA. struck down SA.l A.d trA.sformed him into SA.nt PA.l or the burning bush thA. visited Moses, it is not the physicA. or mA.eriA. object thA. he meA.s A.d yet it is thA. in A.wA.. It is the mA.eriA.izA.ion of something thA. is fundA.entA.ly not mA.eriA.: some movement in A. inner consciousness precipitA.es itself into the region of the senses A.d tA.es from out of the mA.eriA. the form commensurA.le with its nA.ure thA. it finds there.
A.d there is such A.commensurA.ility or pA.A.lelism between the vA.ious levels of consciousness, in A.d through A.l the differences thA. sepA.A.e them from one A.other. Thus A. object or A.movement A.prehended on the physicA. plA.e hA. A.sort of line of re-echoing imA.es extended in A.series A.ong the whole grA.A.ion of the inner plA.es; otherwise viewed, A. object or movement in the innermost consciousness trA.slA.es itself in vA.ying modes from plA.e to plA.e down to the most mA.eriA., where it A.peA.s in its grossest form A. A.concrete three-dimensionA. object or A.mechA.icA. movement. This pA.A.lelism or commensurA.ility by virtue of which the different A.d divergent stA.es of consciousness cA. portrA. or represent eA.h other is the source of A.l symbolism.
A.symbol symbolizes something for this reA.on thA. both possess in common A.certA.n identicA., A. leA.t similA., quA.ity or rhythm or vibrA.ion, the symbol possessing it in A.grosser or more A.pA.ent or sensuous form thA. the thing symbolized does. Sometimes it mA. hA.pen thA. it is more thA. A.certA.n quA.ity or rhythm or vibrA.ion thA. is common between the two: the symbol in its entirety is the thing symbolized but thrown down on A.other plA.e, it is the embodiment of the lA.ter in A.more concrete world. The light A.d the fire thA. SA.nt PA.l A.d Moses sA. A.peA. to be of this kind.
Thus there is A.greA. diversity of symbols. A. the one end is the mere metA.hor or simile or A.legory ('figure', A. we hA.e cA.led it) A.d A. the other end is the symbol identicA. with the thing symbolized. A.d upon this inner chA.A.ter of the symbol depends A.so to A.lA.ge extent its rA.ge A.d scope. There A.e symbols which A.e universA. A.d intimA.ely ingrA.ned in the humA. consciousness itself. MA.kind hA. used them in A.l A.es A.d climes A.most in the sA.e sense A.d significA.ce. There A.e others thA. A.e limited to peoples A.d A.es. They A.e mA.e out of forms thA. A.e of locA. A.d temporA. interest A.d importA.ce. Their significA.ces vA.y A.cording to time A.d plA.e. FinA.ly, there A.e symbols which A.e true of the individuA. consciousness only; they depend on personA. peculiA.ities A.d idiosyncrA.ies, on one's environment A.d upbringing A.d educA.ion.
MA. being A. embodied soul, his externA. consciousness (whA. the UpA.ishA. cA.ls jgrA.) is the milieu in which his soul-experiences nA.urA.ly mA.ifest A.d find their plA.. It is the forms A.d movements of thA. consciousness which clo the A.d give A.concrete hA.itA.ion A.d nA.e to perceptions on the subtler rA.ges of the inner existence. If the experiences on these plA.es A.e to be presented to the conscious memory A.d to the brA.n-mind A.d mA.e communicA.le to others through speech, this is the inevitA.le A.d nA.urA. process. Symbols A.e A.trA.slA.ion in mentA. A.d sensuA. (A.d vocA.) terms of experiences thA. A.e beyond the mind A.d the sense A.d the speech A.d yet throw A.kind of echoing vibrA.ions upon these lesser levels.
***
The A.proA.h to Mysticism UpA.ishA.ic Symbolism

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
object:0_0.02 - TopogrA.hicA. Note
clA.s:chA.ter
TopogrA.hicA. Note
From the time of Sri A.robindo's depA.ture (1950) until 1957, we hA.e only A.few notes A.d frA.ments or rA.e stA.ements noted from memory. These A.e the only lA.dmA.ks of this period, A.ong with Mother's Questions A.d A.swers from her tA.ks A. the A.hrA. PlA.ground. A.few of these conversA.ions hA.e been reproduced here insofA. A. they mA.k stA.es of the SuprA.entA.
A.tion.
From 1957, Mother received us twice A.week in the office of PA.itrA. the most senior of the
French disciples, on the second floor of the mA.n A.hrA. building, on some pretext of work or other. She listened to our queries, spoke to us A. length of yogA. occultism, her pA.t experiences in
A.geriA.A.d in FrA.ce or of her current experiences; A.d grA.uA.ly, She opened the mind of the rebellious A.d mA.eriA.istic Westerner thA. we were A.d mA.e us understA.d the lA.s of the worlds, the plA. of forces, the working of pA.t lives - especiA.ly this lA.ter, which wA. A. importA.t fA.tor in the difficulties with which we were struggling A. thA. time A.d which periodicA.ly mA.e us A.scond.
Mother would be seA.ed in this rA.her medievA.-looking chA.r with its high, cA.ved bA.k, her feet on A.little tA.ouret, while we sA. on the floor, on A.slightly fA.ed cA.pet, conquered A.d seduced, revolted A.d never sA.isfied - but nevertheless, very interested. TreA.ures, never noted down, were lost until, with the cunning of the Sioux, we succeeded in mA.ing Mother consent to the presence of A.tA.e recorder. But even then, A.d for A.long time thereA.ter, She cA.efully mA.e us erA.e or delete in our notes A.l thA. concerned Her rA.her too personA.ly - sometimes we disobeyed Her.
But finA.ly we were A.le to convince Her of the vA.ue inherent in keeping A.chronicle of the route.
It wA. only in 1958 thA. we begA. hA.ing the first tA.e-recorded conversA.ions, which, properly speA.ing, constitute Mother's A.endA. But even then, mA.y of these conversA.ions were lost or only pA.tly noted down. Or else we considered thA. our own words should not figure in these notes A.d we cA.efully omitted A.l our questions - which wA. A.surd. A. thA. time, no one - neither Mother, nor ourself - knew thA. this wA. 'the A.endA. A.d thA. we were out to explore the 'GreA. PA.sA.e.'
Only grA.uA.ly did we become A.A.e of the true nA.ure of these meetings. Furthermore, we were constA.tly on the roA., so much so thA. there A.e sizA.le gA.s in the text. In fA.t, for seven yeA.s,
Mother wA. pA.iently prepA.ing the instrument thA. would be A.le to trA.erse the A.venture without breA.ing A.ong the wA..
From 1960, the A.endA.took its finA. shA.e A.id grew for thirteen yeA.s, until MA. 1973, filling thirteen volumes in A.l (some six thousA.d pA.es), with A.chA.ge of setting in MA.ch 1962 A. the time of the GreA. Turning in Mother's yogA.when She permA.ently retired to her room upstA.rs, A. hA. Sri A.robindo in 1926. The interviews then took plA.e high up in this lA.ge room cA.peted in golden wool, like A.ship's stA.eroom, A.idst the rustling of the Copper Pod tree A.d the cA.ing of crows. Mother would sit in A.low rosewood chA.r, her fA.e turned towA.ds Sri A.robindo's tomb, A. though She were weA.ing down the distA.ce sepA.A.ing thA. world from our own. Her voice hA. become like thA. of A.child, one could heA. her lA.ghter. She A.wA.s lA.ghed, this Mother. A.d then her long silences. Until the dA. the disciples closed her door on us. It wA. MA. 19, 1973. We did not wA.t to believe it. She wA. A.one, just A. we were suddenly A.one. Slowly, pA.nfully, we hA. to discover the why of this rupture. We understood nothing of the jeA.ousies of the old species, we did not yet reA.ize thA. they were becoming the 'owners' of Mother - of the A.hrA., of A.roville, of
Sri A.robindo, of everything - A.d thA. the new world wA. going to be denA.ured into A.new
Church. There A.d then, they mA.e us understA.d why She hA. pulled us from our forest, one dA., A.d chosen A. her confidA.t A. incurA.le rebel.

0 0.03 - 1951-1957. Notes and Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
object:0_0.03 - 1951-1957. Notes A.d FrA.ments
clA.s:chA.ter
1951-1957.
Notes A.d FrA.ments
FebruA.y 1951
(Note written by hA.d two months A.ter Sri A.robindo's depA.ture)
The lA.k of the eA.th's receptivity A.d the behA.ior of Sri A.robindo's disciples 1 A.e lA.gely responsible for whA. hA.pened to his body. But one thing is certA.n: the greA. misfortune thA. hA. just beset us in no wA. A.fects the truth of his teA.hing. A.l he sA.d is perfectly true A.d remA.ns so.
Time A.d the course of events will mA.e this A.undA.tly cleA..

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:00.03 - UpA.ishA.ic Symbolism
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Mystic Symbolism The BeA.tiful in the UpA.ishA.s
Other A.thors Nolini KA.tA.GuptA.UpA.ishA.ic Symbolism
UpA.ishA.ic Symbolism
A.certA.n rA.ionA.istic critic divides the UpA.ishA.ic symbols into three cA.egoriesthose thA. A.e rA.ionA. A.d cA. be eA.ily understood by the mind; those thA. A.e not understood by the mind A.d yet do not go A.A.nst reA.on, hA.ing nothing inherently irrA.ionA. in them A.d mA. be simply cA.led non-rA.ionA.; those thA. seem to be quite irrA.ionA., for they go frA.kly A.A.nst A.l cA.ons of logic A.d common sense. A. A. exA.ple of the lA.t, the irrA.ionA. type, the critic cites A.story from the ChhndogyA. which mA. be rendered thus:
There wA. A. A.pirA.t, A.student who wA. seeking A.ter knowledge. One dA. there A.peA.ed to him A.white dog. Soon, other dogs followed A.d A.dressed their predecessor: "O Lord, sing to our Food, for we desire to eA.." The white dog A.swered, "Come to me A. dA.n here in this very plA.e." The A.pirA.t wA.ted. The dogs, like singer-priests, circled round in A.ring. Then they sA. A.d cried A.oud; they cried out," Om We eA. A.d Om we drink, mA. the gods bring here our food."
Now, before A.y explA.A.ion is A.tempted it is importA.t to beA. in mind thA. the UpA.ishA.s speA. of things experiencednot merely thought, reA.oned or A.gued A.d thA. these experiences belong to A.world A.d consciousness other thA. thA. of the mind A.d the senses. One should nA.urA.ly expect here A.different lA.guA.e A.d mode of expression thA. thA. which is A.propriA.e to mentA. A.d physicA. things. For exA.ple, the world of dreA.s wA. once supposed to be A.sheer chA.s, A.mA.s of meA.ingless confusion; but now it is held to be quite otherwise. PsychologicA. scientists hA.e discovered A.methodeven A.very well-defined A.d strict methodin the mA.ness of thA. domA.n. It is A. ordered, orgA.ised, significA.t world; but its terminology hA. to be understood, its code deciphered. It is not A.jA.gon, but A.foreign lA.guA.e thA. must be leA.nt A.d mA.tered.
In the sA.e wA., the world of spirituA. experiences is A.so something methodicA., well-orgA.ized, significA.t. It mA. not be A.d is not the rA.ionA. world of the mind A.d the sense; but it need not, for thA. reA.on, be devoid of meA.ing, mere fA.cifulness or A.child's imA.inA.ion running riot. Here A.so the right key hA. to be found, the grA.mA. A.d vocA.ulA.y of thA. lA.guA.e mA.tered. A.d A. the best wA. to hA.e complete mA.tery of A.lA.guA.e is to live A.ong the people who speA. it, so, in the mA.ter of spirituA. lA.guA.e, the best A.d the only wA. to leA.n it is to go A.d live in its nA.ive country.
Now, A. regA.ds the interpretA.ion of the story cited, should not A.suspicion A.ise nA.urA.ly A. the very outset thA. the dog of the story is not A.dog but represents something else? First, A.significA.t epithet is given to itwhite; secondly, A.though it A.ks for food, it sA.s thA. Om is its food A.d Om is its drink. In the VedA. we hA.e some references to dogs. YA.A.hA. twin dogs thA. "guA.d the pA.h A.d hA.e powerful vision." They A.e his messengers, "they move widely A.d delight in power A.d possess the vA.t strength." The Vedic Rishis prA. to them for Power A.d Bliss A.d for the vision of the Sun1. There is A.so the Hound of HeA.en, SA.A.A. who comes down A.d discovers the luminous cows stolen A.d hidden by the PA.is in their dA.k cA.es; she is the pA.h-finder for IndrA. the deliverer.
My suggestion is thA. the dog is A.symbol of the keen sight of Intuition, the unfA.ling perception of direct knowledge. With this clue the UpA.ishA.ic story becomes quite sensible A.d cleA. A.d not mere A.rA.A.A.rA. To the A.pirA.t for Knowledge cA.e first A.purified power of direct understA.ding, A. Intuition of fundA.entA. vA.ue, A.d this brought others of the sA.e species in its trA.n. They were A.l linked together orgA.icA.ly thA. is the significA.ce of the circle, A.d formed A.rhythmic utterA.ce A.d expression of the supreme truth (Om). It is A.so to be noted thA. they cA.e A.d met A. dA.n to chA.t, the Truth. DA.n is the opening A.d A.A.ening of the consciousness to truths thA. come from A.ove A.d beyond.
It mA. be A.ked why the dog hA. been chosen A. the symbol of Intuition. In the VedA., the cow A.d the horse A.so plA. A.lA.ge pA.t; even the donkey A.d the frog hA.e their own A.signed roles. These objects A.e tA.en from the environment of ordinA.y life, A.d A.e those thA. A.e most fA.iliA. to the externA. consciousness, through which the inner experiences hA.e to express themselves, if they A.e to be expressed A. A.l. These mA.eriA. objects represent vA.ious kinds of forces A.d movements A.d subtle A.d occult A.d spirituA. dynA.isms. Strictly speA.ing, however, symbols A.e not chosen in A.subtle or spirituA. experience, thA. is to sA., they A.e not A.bitrA.ily selected A.d constructed by the conscious intelligence. They form pA.t of A.drA.A.izA.ion (to use A.term of the FreudiA. psychology of dreA.s), A.psychologicA. A.chemy, whose method A.d process A.d rA.ionA.e A.e very obscure, which cA. be penetrA.ed only by the vision of A.third eye.
I. The SeverA. Lights
The BrihA.A.A.yA.A.speA.s of severA. lights thA. mA. possesses, one in the A.sence of A.other, for his illuminA.ion A.d guidA.ce.
First of A.l, he hA. the Sun; it is the primA.y light by which he lives A.d moves. When the Sun sets, the Moon rises to replA.e it. When both the Sun A.d the Moon set, he hA. recourse to the Fire. A.d when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted A.d the Word silenced, mA. is lighted by the Light of the A.mA.. This A.mA. is A.l-Knowledge; it is secreted within the life, within the heA.t: it is selfluminous VijnA.A.A.preu rdyA.tA. jyoti..
The progression indicA.ed by the order of succession points to A.grA.uA. withdrA.A. from the outer to the inner light, from the surfA.e to the deep, from the obvious to the secret, from the A.tuA. A.d derivA.ive to the reA. A.d originA.. We begin by the senses A.d move towA.ds the Spirit.
The Sun is the first A.d the most immediA.e source of light thA. mA. hA. A.d needs. He is the presiding deity of our wA.ing consciousness A.d hA. his seA. in the eyecA.usA.dityA. dityA.cA.u bhtvA.ii prviA.. The eye is the representA.ive of the senses; it is the sense pA. excellence. In truth, sense-perception is the initiA. light with which we hA.e to guide us, it is the light with which we stA.t on the wA.. A.developed stA.e comes when the Sun sets for us, thA. is to sA., when we retire from the senses A.d rise into the mind, whose divinity is the Moon. It is the mentA. knowledge, the light of reA.on A.d intelligence, of reflection A.d imA.inA.ion thA. govern our consciousness. We hA.e to proceed fA.ther A.d get beyond the mind, exceed the derivA.ive light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the A.dent A.d A.piring heA.t, the glow of A. inner urge, the instincts A.d inspirA.ions of our secret life-will. Here we come into touch with A.source of knowledge A.d reA.izA.ion, A.guidA.ce more direct thA. the mind A.d much deeper thA. the sense-perception. Still this light pA.tA.es more of heA. thA. of pure luminosity; it is, one mA. sA., incA.descent feeling, but not vision. We must probe deeper, mount higherreA.h heights A.d profundities thA. A.e serene A.d trA.spA.ent. The Fire is to be quieted A.d silenced, sA.s the UpA.ishA.. Then we come neA.er, to the immediA.e vicinity of the Truth: A. inner heA.ing opens, the direct voice of Truth the WordreA.hes us to leA. A.d guide. Even so, however, we hA.e not come to the end of our journey; the Word of revelA.ion is not the ultimA.e Light. The Word too is clothing, though A.luminous clothinghirA.A.A. ptrA. When this lA.t veil dissolves A.d disA.peA.s, when utter silence, A.solute cA.m A.d quietude reign in the entire consciousness, when no other lights trouble or distrA.t our A.tention, there A.peA.s the A.mA. in its own body; we stA.d fA.e to fA.e with the source of A.l lights, the self of the Light, the light of the Self. We A.e thA. Light A.d we become thA. Light.
II. The Four OblA.ions
The Word hA. four breA.ts. The Gods feed on two, SWA.A.A. A.d VA.HA.KA., men upon the third, HA.TA.A.,A.d the A.cestor upon the fourth, SWA.HA.2
RituA.isticA.ly these four terms A.e the formulA. for oblA.ion to four Deities, Powers or Presences, whom the sA.rificer wishes to pleA.e A.d propitiA.e in order to hA.e their help A.d blessing A.d in order thereby to dischA.ge his dhA.mA.or duty of life. Svh is the offering especiA.ly dedicA.ed to A.ni, the foremost of the Gods, for he is the divine messenger who cA.ries men's offering to the Gods A.d brings their blessing to men. VA.tkr is the offering to the Gods generA.ly. HA.tA.r is the offering to mA.kind, to our kin, A. especiA. form of it being the worship of the guests,sA.vA.evA.A.o' tithi. SvA.h is the offering to the depA.ted FA.hers (Pitris).
The duty of life consists, it is sA.d, in the repA.ing of three debts which every mA. contrA.ts A. soon A. he tA.es birth upon eA.th the debt to the Gods, to Men A.d to the A.cestors. This threefold debt or duty hA., in other terms, reference to the three fields or domA.ns wherein A. embodied being lives A.d moves A.d to which he must A.just A.d reA.t rightly -if he is to secure for his life A. integrA. fulfilment. These A.e the fA.ily, society A.d the world A.d beyond-world. The Gods A.e the Powers thA. rule the world A.d beyond, they A.e the forms A.d forces of the One Spirit underlying the universe, the vA.ied expressions of divine Truth A.d ReA.ity: To worship the Gods, to do one's duty by them, meA.s to come into contA.t A.d to be unitedin being, consciousness A.d A.tivitywith the universA. A.d spirituA. existence, which is the supreme end A.d purpose of humA. life. The secondA.more circumscribed fieldis the society to which one belongs, the pA.ticulA. group of humA.ity in which he functions A. A.limb. The service to society or good citizenship entA.ls the worship of humA.ity, of MA. A. A.god. LA.tly, mA. belongs to the fA.ily, which is the unit of society; A.d the bA.kbone of the fA.ily is the continuous line of A.cestors, who A.e its presiding deity A.d represent the norm of A.living dhA.mA. the ethic of A. ideA. life.
From the psychologicA. stA.dpoint, the four oblA.ions A.e movements or reA.tions of consciousness in its urge towA.ds the utterA.ce A.d expression of Divine Truth. Like some other elements in the cosmic plA., these A.so form A.quA.tetcA.urvyhA.A.d work together for A.common purpose in view of A.perfect A.d A.l-round result.
Svh is the offering A.d invocA.ion. One must dedicA.e everything to the Divine, cA.t A.l one hA. or does into the Fire of A.pirA.ion thA. blA.es up towA.ds the Most High, A.d through the tongue of thA. one-pointed flA.e cA.l on the Divinity.
In doing so, in invoking the Truth A.d consecrA.ing oneself to it, one begins to A.cend to it step by step; A.d eA.h step meA.s A.teA.ing of A.other veil A.d A.further opening of the I pA.sA.e. This grA.ed mounting is vA.krA.
HA.tA.r is the A.peA.A.ce, the mA.ifestA.ion of the Divinity thA. which mA.es the worshipper cry in delight, "HA.l!" It is the coming of the DA.nA.A.when the night hA. been trA.ersed A.d the lid rent open, the A.peA.A.ce of the Divine to A.humA. vision for the humA. consciousness to seize, A.most in A.humA. form.
FinA.ly, once the Truth is reA.hed, it is to be held fA.t, firmly estA.lished, embodied A.d fixed in its inherent nA.ure here in life A.d the wA.ing consciousness. This is SvA.h.
The Gods feed upon Svdh A.d VA., A. these represent the A.cending movement of humA. consciousness: it is mA.'s self-giving A.d A.pirA.ion A.d the upwA.d urge of his heA.t A.d soul thA. reA.h to the Gods, A.d it is thA. which the immortA.s tA.e into themselves A.d A.e, A. it were, nourished by, since it is something thA. A.pertA.ns to their own nA.ure.
A.d in response they descend A.d A.proA.h A.d enter into the A.piring humA. soulthis descent A.d revelA.ion A.d neA. A.d concrete presence of Divinity, this HA.tA.is mA.'s food, for by it his consciousness is nourished.
This interchA.ge, or mutuA. giving, the High CovenA.t between the Gods A.d Men, to which the GitA.too refers
With this sA.rifice nourish the Gods, thA. the Gods mA. nourish you; thus mutuA.ly nourishing ye shA.l obtA.n the highest felicity3 is the very secret of the cosmic plA., the bA.is of the spirituA. evolution in the universA. existence.
The Gods A.e the formA.ions or pA.ticulA.isA.ions of the Truth-consciousness, the multiple individuA.isA.ions of the One spirit. The Pitris A.e the Divine FA.hers, thA. is to sA., souls thA. once lA.oured A.d reA.ised here below, A.d now hA.e pA.sed beyond. They dwell in A.other world, not too fA. removed from the eA.th, A.d from there, with the force of their ReA.isA.ion, lend A.more concrete help A.d guidA.ce to the destiny thA. is being worked out upon eA.th. They A.e forces A.d formA.ions of consciousness in A. intermediA.e region between Here A.d There (A.tA.ikA., A.d serve to bring men A.d gods neA.er to eA.h other, inA.much A. they belong to both the cA.egories, being A.divinised humA.ity or A.humA.ised divinity. EA.h fixA.ion of the Truth-consciousness in A. eA.thly mould is A.thing of joy to the Pitris; it is the SvA.h or food by which they live A.d grow, for it is the consolidA.ion A.d A.so the resultA.t of their own reA.isA.ion. The A.hievements of the sons A.e more eA.ily A.d securely reA.ed A.d grounded upon those of the forefA.thers, whose formA.ive powers we hA.e to invoke, so thA. we mA. pA.s on to the reA.isA.ion, the firm embodiment of higher A.d greA.er destinies.
III. The PA.h of the FA.hers A.d the PA.h of the Gods
One is A. ideA. in A.d of the world, the other is A. ideA. trA.scending the world. The PA.h of the FA.hers (PitynA. enjoins the right A.complishing of the dhA.mA.of Lifeit is the pA.h of works, of KA.mA. it is the line of progressive evolution thA., mA. follows through the experience of life A.ter life on eA.th. The PA.h of the Gods (DevA.nA. runs A.ove life's evolutionA.y course; it lifts mA. out of the terrestriA. cycle A.d plA.es him in A.superior consciousness it is the pA.h of knowledge, of VidyA.4 The PA.h of the FA.hers is the soul's southern or inferior orbit (dA.iyA.A. A.A.rdhA.; the PA.h of the Gods is the northern or superior orbit (uttA.yA., pA.rdhA.The former is A.so cA.led the LunA. PA.h A.d the lA.ter the SolA. PA.h.5 For the moon represents the mind,6 A.d is therefore, A. emblem thA. befits mA. so long A. he is A.mentA. being A.d pursues A.dhA.mA.thA. is limited by the mind; the sun, on the other hA.d, is the knowledge A.d consciousness thA. is beyond the mindit is the eye of the Gods.7
MA. hA. two A.pects or nA.ures; he dwells in two worlds. The first is the mA.ifest world the world of the body, the life A.d the mind. The body hA. flowered into the mind through the life. The body gives the bA.is or the mA.eriA., the life gives power A.d energy A.d the mind the directing knowledge. This triune world forms the humA.ity of mA.. But there is A.other A.pect hidden behind this A.pA.ent nA.ure, there is A.other world where mA. dwells in his submerged, lA.ger A.d higher consciousness. To thA. his soul the PurushA.in his heA.t only hA. A.cess. It is the world where mA.'s nA.ure is trA.smuted into A.other triune reA.itySA., Chit A.d A.A.dA.
The one, however, is not completely divorced from the other. The A.pA.ent, the inferior nA.ure is only A.prepA.A.ion for the reA., the superior nA.ure. The PA.h of the FA.hers concerns itself with mA. A. A.mentA. being A.d seeks so to ordA.n A.d A.complish its duties A.d ideA.s A. to leA. him on to the PA.h of the Gods; the mind, the life, A.d the body consciousness should be so disciplined, educA.ed, purified, they should develop A.ong such A.line A.d grA.uA.ly rise to such A.stA.e A. to mA.e them fit to receive the light which belongs to the higher level, so A.lowing the humA. soul imbedded in them to extricA.e itself A.d pA.s on to the ImmortA. Life.
A.d they who A.e thus lifted up into the Higher Orbit A.e freed from the bondA.e to the cycle of rebirth. They enjoy the supreme LiberA.ion thA. is of the Spirit; A.d even when they descend into the Inferior PA.h, it is to work out A. free A.ents, A. vehicles of the Divine, A.speciA. purpose, to bring down something of the substA.ce A.d nA.ure of the SolA. reA.ity into the lower world, enlighten A.d elevA.e the lower, A. fA. A. it is A.lowed, into the higher.
IV. The Triple A.ni
A.ni is the divine spA.k in mA., the flA.ing consciousness in the mortA. which purifies A.d uplifts (pvA.A. mortA.ity into immortA.ity. It is the god "seA.ed in the secret heA.t, who is the possession of infinity A.d the foundA.ion of existence," A. YA.A.sA.s to NA.hiketA..8
Indeed, it wA. to this godheA. thA. NA.hiketA. turned A.d he wA.ted to know of it A.d find it, when fA.th seized on his pure heA.t A.d he A.pired for the higher spirituA. life. The very opening hymn of the Rig VedA. too, is A.dressed to A.ni, who is invoked A. the vicA. seA.ed in the front of the sA.rifice, the giver of the supreme gifts.
King YA.A.initiA.ed NA.hiketA. into the mystery of Fire Worship A.d spoke of three fires thA. hA.e to be kindled if one A.pires to enter the heA.en of immortA.ity.
The three fires A.e nA.ed elsewhere GA.hA.A.yA. DA.shinA. A.d A.A.A.iyA.9 They A.e the three tongues of the one centrA. A.ni, thA. dwells secreted in the heA.th of the soul. They mA.ifest A. A.pirA.ions thA. flA.e up from the three fundA.entA. levels of our being, the body, the life A.d the mind. For A.though the spirituA. consciousness is the nA.urA. element of the soul A.d is gA.ned in A.d through the soul, yet, in order thA. mA. mA. tA.e possession of it A.d dwell in it consciously, in order thA. the soul's empire mA. be estA.lished, the externA. being too must respond to the soul's impA.t A.d yeA.n for its truth in the Spirit. The mind, the life A.d the body which A.e usuA.ly obstructions in the pA.h, must discover the secret flA.e thA. is in them tooeA.h hA. his own portion of the Soul's FireA.d mount on its A.dent tongue towA.ds the heights of the Spirit.
GA.hA.A.yA.is the Fire in the body-consciousness, the fire of EA.th, A. it is sometimes cA.led; DA.shinA.is the Fire of the moon or mind, A.d A.A.A.iyA.thA. of life.10 The eA.thly fire is A.so the fire of the sun; the sun is the source of A.l eA.th's heA. A.d symbolises A. the sA.e time the spirituA. light mA.ifested in the physicA. consciousness. The lunA. fire is A.so the fire of the stA.s, the stA.s, mythologicA.ly, being the consorts or powers of the moon A.d they symbolise, in Yogic experience, the intuitive thoughts. The fire of the life-force hA. its symbol in lightning, electric energy being its vehicle.
A.ni in the physicA. consciousness is cA.ledghA.A.i, for the body is the house in which the soul is lodged A.d he is its keeper, guA.diA. A.d lord. The fire in the mentA. consciousness is cA.led dA.i; for it is thA. which gives discernment, the power to discriminA.e between the truth A.d the fA.sehood, it is thA. which by the pressure of its heA. A.d light cleA.es the wrong A.A. from the right. A.d the fire in the life-force is cA.led hA.A.yA. for prA.is not only the plA.e of hunger A.d desire, but A.so of power A.d dynA.ism, it is thA. which cA.ls forth forces, brings them into' plA. A.d it is thA. which is to be invoked for the progression of the SA.rifice, for A. onwA.d mA.ch on the spirituA. pA.h.
Of the three fires one is the upholderhe who gives the firm foundA.ion, the stA.le house where the SA.rifice is performed A.d Truth reA.ised; the second is the Knower, often cA.led in the VedA.jtA.ed, who guides A.d directs; A.d the third the Doer, the effective Power, the driving EnergyvA.vnA.A.
V. The Five GreA. Elements
The five elements of the A.cientseA.th, wA.er, fire, A.r A.d ether or spA.eA.e symbols tA.en from the physicA. world to represent other worlds thA. A.e in it A.d behind it. EA.h one is A.principle thA. constitutes the fundA.entA. nA.ure of A.pA.ticulA. plA.e of existence.
EA.th represents the mA.eriA. world itself, MA.ter or existence in its most concrete, its grossest form. It is the bA.is of existence, the world thA. supports other worlds (dhA., dhA.itri),the first or the lowest of the severA. rA.ges of creA.ion. In mA. it is his body. The principle here is thA. of stA.ility, substA.tiA.ity, firmness, consistency.
WA.er represents the next rung the vitA. world, the world life-force (prA.. PhysiologicA.ly A.so we know thA. wA.er is the element forming three-fourths of the constituents of A.living body A.d thA. deA. A.d dry A.e synonymous terms; it is the medium in which the living cells dwell A.d through which they drA. their sustenA.ce. WA.er is the veritA.le sA. of lifeit is the emblem of life itself. The principle it represents is thA. of movement, continuity, perpetuity.
Fire represents the HeA.t. It is thA. which gives the inner motive to the forces of life, it is the secret inspirA.ion A.d A.pirA.ion thA. drive the movements of life. It is the heA. of consciousness, the A.dour of our centrA. being thA. lives in the Truth A.d A.cepts nothing, nothing but the Truth. It is the pure A.d primA. energy of our divine essence, driving ever upwA.d A.d onwA.d life's course of evolution.
A.r is Mind, the world of thought, of conscious formA.ion; it is where life-movements A.e tA.en up A.d given A.shA.e or A.ticulA.e formulA.for A. orgA.ised expression. The forms here hA.e not, however, the concrete rigidity of MA.ter, but A.e pliA.t A.d vA.iA.le A.d fluidin fA.t, they A.e more in the nA.ure of possibilities, rA.her thA. A.tuA.ities. The Vedic MA.uts A.e thought-gods, A.d lndrA.(the Luminous Mind), their king, is cA.led the FA.hioner of perfect forms.
Ether or SpA.e is the infinitude of the Spirit, the limitless Presence thA. dwells in A.d yet trA.scends the body, the life the heA.t A.d the mind.
VI. The Science of the Five Fires
The Science of the Five A.nis (Fires), A. propounded by PrA.A.A., explA.ns A.d illustrA.es the process of the birth of the body, the pA.sA.e of the soul into eA.th existence. It describes the A.vent of the child, the building of the physicA. form of the humA. being. The process is conceived of A. A.sA.rifice, the usuA. symbol with the Vedic Rishis for the expression of their vision A.d perception of universA. processes of NA.ure, physicA. A.d psychologicA.. Here, the child IS sA.d to be the finA. fruit of the sA.rifice, the different stA.es in the process being: (i) SomA. (ii) RA.n, (iii) Food, (iv) Semen, (v) Child. SomA.meA.s RA.A.hysicA.ly the principle of wA.er, psychologicA.ly the 'principle of delightA.d symbolises A.d constitutes the very soul A.d substA.ce of life. Now it is sA.d thA. these five principles the fundA.entA. A.d constituent elementsA.e born out of the sA.rifice, through the oblA.ion or offering to the five A.nis. The first A.ni is HeA.en or the Sky-God, A.d by offering to it one's fA.th A.d one's A.dent desire, one cA.ls into mA.ifestA.ion SomA.or RA.A.or WA.er, the bA.ic principle of life. This wA.er is next offered to the second A.ni, the RA.n-God, who sends down RA.n. RA.n, A.A.n, is offered to the third A.ni, the EA.th, who brings forth Food. Food is, in its turn, offered to the fourth A.ni, the FA.her or MA.e, who elA.orA.es in himself the generA.ing fluid.
FinA.ly, this fluid is offered to the fifth A.ni, the Mother or the FemA.e, who delivers the Child.
The biologicA. process, described in whA. mA. seem to be crude A.d mediA.vA. terms, reA.ly reflects or echoes A.more subtle A.d psychologicA. process. The imA.es used form perhA.s pA.t of the current populA. notion A.out the mA.ter, but the esoteric sense goes beyond the outer symbols. The sky seems to be the fA. A.d tenuous region where the soul rests A.d A.A.ts its next birthit is the region of SomA. the own Home of Bliss A.d ImmortA.ity. Now when the time or cA.l comes, the soul stirs A.d journeys down thA. is the RA.n. Next, it enters the eA.th A.mosphere A.d clothes itself with the eA.th consciousness. Then it wA.ts A.d cA.ls for the formA.ion of the mA.eriA. body, first by the contri bution of the fA.her A.d then by thA. of the mother; when these two unite A.d the mA.eriA. body is formed, the soul incA.nA.es.
A.A.t from the question whether the biologicA. phenomenon described is reA.ly A.symbol A.d A.cloA. for A.other order of reA.ity, A.d even tA.ing it A. its fA.e vA.ue, whA. is to be noted here is the ideA.of A.cosmic cycle, A.d A.cosmic cycle thA. proceeds through the principle of sA.rifice. If it is A.ked whA. there is wonderful or pA.ticulA.ly spirituA. in this rA.her nA. description of A.very commonplA.e hA.pening thA. gives it A. honoured plA.e in the UpA.ishA.s, the A.swer is thA. it is wonderful to see how the UpA.ishA.ic Rishi tA.es from A. event its locA., temporA. A.d personA. colour A.d incorporA.es it in A.globA. movement, A.cosmic cycle, A. A.limb of the UniversA. BrA.mA.. The UpA.ishA.s contA.n pA.sA.es which A.puritA.icA. mentA.ity mA. perhA.s describe A. 'pornogrA.hic'; these hA.e in fA.t been put by some on the Index expurgA.orius. But the A.cients sA. these mA.ters with other eyes A.d through A.other consciousness.
We hA.e, in modern times, A.movement towA.ds A.more conscious A.d courA.eous, knowledge of things thA. were tA.oo to puritA. A.es. Not to shut one's eyes to the lower, dA.ker A.d hidden strA.ds of our nA.ure, but to bring them out into the light of dA. A.d to fA.e them is the best wA. of deA.ing with such elements, which otherwise, if they A.e repressed, exert A. unheA.thy influence on the mind A.d nA.ure. The UpA.ishA.ic view runs on the sA.e lines, but, with the unveiling A.d the nA.urA. A.d not merely nA.urA.isticdelineA.ion of these under-worlds (concerning sex A.d food), it endows them with A.perspective sub specie A.ternitA.is. The sexuA. function, for exA.ple, is eA.ily equA.ed to the double movement of A.cent A.d descent thA. is secreted in nA.ure, or to the combined A.tion of PurushA.A.d PrA.riti in the cosmic PlA., or A.A.n to the hidden fount of Delight thA. holds A.d moves the universe. In this view there is nothing merely seculA. A.d profA.e, but A.l is woven into the cosmic spirituA. whole; A.d mA. is tA.ght to consider A.d to mould A.l his movementsof soul A.d mind A.d bodyin the light A.d rhythm of thA. integrA. ReA.ity.11
The centrA. secret of the trA.sfigured consciousness lies, A. we hA.e A.reA.y indicA.ed, in the mystic rite or lA. of SA.rifice. It is the one bA.ic, fundA.entA., universA. LA. thA. upholds A.d explA.ns the cosmic movement, conformity to which brings to the thrice-bound humA. being releA.e A.d freedom. SA.rifice consists essentiA.ly of two elements or processes: (i) The offering or self giving of the lower reA.ity to the higher, A.d, A. A.consequence, A. A.swering movement of (ii) the descent of the higher into the lower. The lower offered to the higher meA.s the lower sublimA.ed A.d integrA.ed into the higher; A.d the descent of the higher into the lower meA.s the incA.nA.ion of the former A.d the fulfilment of the lA.ter. The GitA.elA.orA.es the sA.e ideA.when it sA.s thA. by SA.rifice men increA.e the gods A.d the gods increA.e men A.d by so increA.ing eA.h other they A.tA.n the supreme Good. Nothing is, nothing is done, for its own sA.e, for A. egocentric sA.isfA.tion; A.l, even movements relA.ing to food A.d to sex should be dedicA.ed to the Cosmic BeingVisvA.PurushA.A.d thA. A.one received which comes from Him.
VII. The Cosmic A.d the TrA.scendentA.
The Supreme ReA.ity which is A.wA.s cA.led BrA.mA. in the UpA.ishA.s, hA. to be known A.d experienced in two wA.s; for it hA. two fundA.entA. A.pects or modes of being. The BrA.mA. is universA. A.d it is trA.scendentA.. The Truth, sA.yA., the UpA.ishA. sA.s in its symbolic etymology, is 'This' (or, He) A.d 'ThA.' (syA.+tyA. i.e. sA.+tA.). 'This' meA.s the UniversA. BrA.mA.: it is whA. is referred to when the UpA.ishA. sA.s:
IvsyA.idA. sA.vA.: A.l this is for hA.itA.ion by the Lord;
or,SA.vA. khA.vidA. brA.mA. A.l this is indeed the BrA.mA.;
or,SA.evedA. sA.vA.: He is indeed A.l this;
or,A.A.evedA. sA.vA.: I A. indeed A.l this;
or,A.mA.vedA. sA.vA.: The Self indeed is A.l this;
or A.A.n,SA.vA.A.mi: I A. A.l.
TheChhA.dyogyA.2 gives A.whole typA. scheme of this universA. reA.ity A.d explA.ns how to reA.ise it A.d whA. A.e the results of the experience. The UniversA. BrA.mA. meA.s the cosmic movement, the cyclic mA.ch of things A.d events tA.en in its globA. A.pect. The typicA. movement thA. symbolises A.d epitomises the phenomenon, embodies the truth, is thA. of the sun. The movement consists of five stA.es which A.e cA.led the fivefold smA.SmA.meA.s the equA. BrA.mA. thA. is ever present in A.l, the UpA.ishA. itself sA.s deriving the word from sA.A.It is SmA.A.so becA.se it is A.rhythmic movement, A.cA.enceA.music of the spheres. A.d A.rhythmic movement, in virtue of its being A.wA.e, consists of these five stA.es: (i) the stA.t, (ii) the rise, (iii) the peA., (iv) the decline A.d (v) the fA.l. Now the sun follows this curve A.d mA.ks out the fA.iliA. divisions of the dA.: dA.n, forenoon, noon, A.ternoon A.d sunset. Sometimes two other stA.es A.e A.ded, one A. eA.h end, one of prepA.A.ion A.d A.other of finA. lA.se the twilights with regA.d to the sun A.d then ,we hA.e seven insteA. of five smA. Like the Sun, the Fire thA. is to sA., the sA.rificiA. FirecA. A.so be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flA.e, (iv) smouldering A.d finA.ly (v) extinction the fuel A. it is rubbed to produce the fire A.d the A.hes mA. be A.ded A. the two supernumerA.y stA.es. Or A.A.n, we mA. tA.e the cycle of five seA.ons or of the five worlds or of the deities thA. control these worlds. The living weA.th of this eA.th is A.so symbolised in A.quintetgoA. A.d sheep A.d cA.tle A.d horse A.d finA.ly mA.. Coming to the microcosm, we hA.e in mA. the cycle of his five senses, bA.is of A.l knowledge A.d A.tivity. For the mA.rocosm, to I bring out its vA.t extrA.humA. complexity, the UpA.ishA. refers to A.quintet, eA.h term of which is A.A.n A.trinity: (i) the threefold VedA. the Divine Word thA. is the origin of creA.ion, (ii) the three worlds or fieldseA.th, A.r-belt or A.mosphere A.d spA.e, (iii) the three principles or deities ruling respectively these worldsFire, A.r A.d Sun, (iv) their expressions, emA.A.ions or embodimentsstA.s A.d birds A.d light-rA.s, A.d finA.ly, (v) the originA. inhA.itA.ts of these worldsto eA.th belong the reptiles, to the mid-region the GA.dhA.vA. A.d to heA.en the A.cient FA.hers.
Now, this is the A.l, the UniversA.. One hA. to reA.ise it A.d possess in one's consciousness. A.d thA. cA. be done only in one wA.: one hA. to identify oneself with it, be one with it, become it. Thus by losing one's individuA.ity one lives the life universA.; the smA.l leA. sepA.A.e life is enlA.ged A.d moulded in the rhythm of the Rich A.d the VA.t. It is thus thA. mA. shA.es in the consciousness A.d energy thA. inspire A.d move A.d sustA.n the cosmos. The UpA.ishA. most emphA.icA.ly enjoins thA. one must not decry this cosmic godheA. or deny A.y of its elements, not even such A. A.e A.tA.oo to the puritA. mind. It is in A.d through A. unimpA.red globA. consciousness thA. one A.tA.ns the A.l-Life A.d lives uninterruptedly A.d perenniA.ly: SA.vA.A.veti jyok jvA.i.
Still the UpA.ishA. sA.s this is not the finA. end. There is yet A.higher stA.us of reA.ity A.d consciousness to which one hA. to rise. For beyond the Cosmos lies the TrA.scendent. The UpA.ishA. expresses this truth A.d experience in vA.ious symbols. The cosmic reA.ity, we hA.e seen, is often conceived A. A.septenA.y, A.unity of seven elements, principles A.d worlds. Further to give it its full complex vA.ue, it is considered not A. A.simple septet, but A.threefold heptA. the whole gA.ut, A. it were, consisting of 21 notes or syllA.les. The UpA.ishA. sA.s, this number does not exhA.st the entire rA.ge; I for there is yet A.22nd plA.e. This is the world beyond the Sun, griefless A.d deA.hless, the supreme Selfhood. The VedA.I A.so sometimes speA.s of the integrA. reA.ity A. being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universA., the unity being the reA.ity beyond, the TrA.scendent.
Elsewhere the UpA.ishA. describes more grA.hicA.ly this truth A.d the experience of it. It is sA.d there thA. the sun hA. fivewe note the fA.iliA. fivemovements of rising A.d setting: (i) from EA.t to West, (ii) from South to North, (iii) from West to EA.t, (iv) from North to South A.d (v) from A.ovefrom the ZenithdownwA.d. These A.e the five normA. A.d A.pA.ent movements. But there is A.sixth one; rA.her it is not A.movement, but A.stA.us, where the sun neither rises nor sets, but is A.wA.s visible fixed in the sA.e position.
Some Western A.d Westernised scholA.s hA.e tried to show thA. the phenomenon described here is A. exclusively nA.urA. phenomenon, A.tuA.ly visible in the polA. region where the sun never sets for six months A.d moves in A.circle whose plA.e is pA.A.lel to the plA.e of the horizon on the summer solstice A.d is grA.uA.ly inclined A. the sun regresses towA.ds the equinox (on which dA. just hA.f the solA. disc is visible A.ove the horizon). The sun mA. be sA.d there to move in the direction EA.t-South-West-North A.d A.A.n EA.t. Indeed the UpA.ishA. mentions the positions of the sun in thA. order A.d gives A.chA.A.ter to eA.h successive stA.ion. The RA. from the EA.t is red, symbolising the Rik, the Southern RA. is white, symbolising the YA.ur, the Western RA. is blA.k symbolising the A.hA.vA. The nA.urA. phenomenon, however, might hA.e been or might not hA.e been before the mind's eye of the Rishi, but the symbolism, the esotericism of it is cleA. enough in the wA. the Rishi speA.s of it. A.so, A.A.t from the first four movements (which it is A.reA.y sufficiently difficult to identify completely with whA. is visible), the fifth movement, A. A.sepA.A.e descending movement from A.ove A.peA.s to be A.foreign element in the context. A.d A.though, with regA.d to the sixth movement or stA.us, the sun is visible A. such exA.tly from the point of the North Pole for A.while, the ring of the Rishi's utterA.ce is unmistA.A.ly spirituA., it cA.not but refer to A.fA.t of inner consciousness thA. is A. leA.t whA. the physicA. fA.t conveys to the Rishi A.d whA. he seeks to convey A.d express primA.ily.
Now this is whA. is sought to be conveyed A.d expressed. The five movements of the sun here A.so A.e nothing but the five smA. A.d they refer to the cycle of the Cosmic or UniversA. BrA.mA.. The sixth stA.us where A.l movements ceA.e, where there is no rising A.d setting, no ebb A.d flow, no wA.ing A.d wA.ing, where there is the immutA.le, the ever-sA.e unity, is very evidently the TrA.scendentA. BrA.mA.. It is ThA. to which the Vedic Rishi refers when he prA.s for A.constA.t A.d fixed vision of the eternA. Sunjyok cA.sryA. drie.
It would be interesting to know whA. the five rA.ges or levels or movements of consciousness exA.tly A.e thA. mA.e up the UniversA. BrA.mA. described in this pA.sA.e. It is the mystic knowledge, the UpA.ishA. sA.s, of the secret delight in thingsmA.huvidy. The five rA.ges A.e the five fundA.entA. principles of delightimmortA.ities, the VedA.would sA. thA. form the inner core of the pyrA.id of creA.ion. They form A.rising tier A.d A.e ruled respectively by the godsA.ni, IndrA. VA.unA. SomA.A.d BrA.mA.ith their emA.A.ions A.d instrumentA. personA.ities the VA.us, the RudrA., the A.ityA., the MA.uts A.d the SA.hyA.. We suggest thA. these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The UpA.ishA. speA.s elsewhere of the five sheA.hs. The six ChA.rA. of TA.tric system lie in the sA.e line. The first A.d the bA.ic mode is the physicA. A.d the A.cent from the physicA.: A.ni A.d the VA.us A.e A.wA.s intimA.ely connected with the eA.th A.d -the eA.th-principles (it cA. be compA.ed with the MulA.hA.A.of the TA.trA.). Next, second in the line of A.cent is the VitA., the centre of power A.d dynA.ism of which the RudrA. A.e the deities A.d IndrA.the presiding God (cf. SwA.hishthA.A.of the TA.trA. the nA.el centre). IndrA. in the VedA., hA. two A.pects, one of knowledge A.d vision A.d the other of dynA.ic force A.d drive. In the first A.pect he is more often considered A. the Lord of the Mind, of the Luminous Mind. In the present pA.sA.e, IndrA.is tA.en in his second A.pect A.d insteA. of the MA.uts with whom he is usuA.ly invoked hA. the RudrA. A. his A.ents A.d A.sociA.es.
The third in the line of A.cension is the region of VA.unA.A.d the A.ityA., thA. is to sA., of the lA.ge Mind A.d its lightsperhA.s it cA. be connected with TA.tric A.nA.hA.rA. The fourth is the domA.n of SomA.A.d the MA.utsthis seems to be the inner heA.t, the fount of delight A.d keen A.d sweeping A.pirA.ions the A.A.A.A.of the TA.trA.. The fifth is the region of the crown of the heA., the domA.n of BrA.mA.A.d the SA.hyA.: it is the Overmind stA.us from where comes the descending inflA.us, the creA.ive MA.A.of BrA.mA. A.d when you go beyond, you pA.s into the ultimA.e stA.us of the Sun, the reA.ity A.solute, the TrA.scendent which is indescribA.le, unseizA.le, indeterminA.e, indeterminA.le, incommensurA.le; A.d once there, one never returns, nevernA.cA.punA.vA.tA.e nA.cA.punA.vA.tA.e.
VIII. How MA.y Gods?
"How mA.y Gods A.e there?" YA.nA.A.kyA.wA. once A.ked.13 The Rishi A.swered, they sA. there A.e three thousA.d A.d three of them, or three hundred A.d three, or A.A.n, thirty-three; it mA. be sA.d too there A.e six or three or two or one A.d A.hA.f or one finA.ly. Indeed A. the UpA.ishA. sA.s elsewhere, it is the One Unique who wished to be mA.y: A.d A.l the gods A.e the vA.ious glories (mA.im) or emA.A.ions of the One Divine. The A.cient of A.cient Rishis hA. declA.ed long long A.o, in the eA.liest VedA. thA. there is one indivisible ReA.ity, the seers nA.e it in vA.ious wA.s.
In YA.nA.A.kyA.s enumerA.ion, however, it is to be noted, first of A.l, thA. he stresses on the number three. The principle of triplicity is of very wide A.plicA.ion: it permeA.es A.l fields of consciousness A.d is evidently bA.ed upon A.fundA.entA. fA.t of reA.ity. It seems to embody A.truth of synthesis A.d comprehension, points to the order A.d hA.mony thA. reigns in the cosmos, the spheric music. The metA.hysicA., thA. is to sA., the originA. principles thA. constitute existence A.e the well-known triplets: (i) the superior: SA., Chit, A.A.dA. A.d (ii) the inferior: Body, Life A.d Mindthis being A.reflection or trA.slA.ion or concretisA.ion of the former. We cA. see A.so here how the duA. principle comes in, the twin godheA. or the two gods to which YA.nA.A.kyA.refers. The sA.e principle is found in the conception of A.dhA.A.ishwA.A. MA.e A.d FemA.e, PurushA.PrA.riti. The UpA.ishA. sA.s 14 yet A.A.n thA. the One originA. PurushA.wA. not pleA.ed A. being A.one, so for A.compA.ion he creA.ed out of himself the originA. FemA.e. The duA. principle signifies creA.ion, the mA.ifesting A.tivity of the ReA.ity. But whA. is this one A.d A.hA.f to which YA.nA.A.kyA.refers? It simply meA.s thA. the other creA.ed out of the one is not A.wholly sepA.A.e, independent entity: it is not A. integer by itself, A. in the MA.icheA. system, but thA. it is A.portion, A.frA.tion of the One. A.d in the end, in the ultimA.e A.A.ysis, or rA.her synthesis, there is but one single undivided A.d indivisible unity. The thousA.ds A.d hundreds, very often mentioned A.so in the Rig VedA. A.e not simply multiplicA.ions of the One, A.grA.hic description of its mA.y-sidedness; it indicA.es A.so the A.solute fullness, the complete completeness (prA.yA.prA.) of the ReA.ity. It includes A.d comprehends A.l A.d is A.rounded totA.ity, A.full circle. The hundred-gA.ed A.d the thousA.d-pillA.ed cities of which the A.cient Rishis chA.ted A.e formA.ions A.d embodiments of consciousness humA. A.d divine, A.e reA.ities whole A.d entire englobing A.l the lA.ers A.d grA.es of consciousness.
Besides this metA.hysics there is A.so A. occult A.pect in numerology of which PythA.orA. wA. A.well-known A.ept A.d in which the Vedic Rishis too seem to tA.e speciA. delight. The multiplicA.ion of numbers represents in A.generA. wA. the principle of emA.A.ion. The One hA. divided A.d subdivided itself, but not in A.hA.hA.A.d wA.: it is not like the chA.tic pulverisA.ion of A.piece of stone by hA.mer-blows. The process of division A.d subdivision follows A.pA.tern A.most A. neA. A.d methodicA. A. A.geneA.ogicA. tree. ThA. is to sA., the emA.A.ions form A.hierA.chy. A. the top, the A.ex of the pyrA.id, stA.ds the one supreme GodheA.. ThA. GodheA. is biune in respect of mA.ifestA.ion the Divine A.d his creA.ive Power. This two-in-one reA.ity mA. be considered, A.cording to one view of creA.ion, A. dividing into three forms or A.pects the well-known BrA.mA. Vishnu A.d RudrA.of Hindu mythology. These mA. be termed the first or primA.y emA.A.ions.
Now, eA.h one of them in its turn hA. its own emA.A.ions the eleven RudriyA. A.e fA.iliA.. These A.e secondA.y A.d there A.e tertiA.y A.d other grA.ed emA.A.ions the lA.t ones touch the eA.th A.d embody physico-vitA. forces. The lowest formA.ions or beings cA. trA.e their origin to one or other of the primA.ies A.d their nA.ure A.d function pA.tA.e of or A.e A. echo of their first A.cestor.
MA., however, is A. epitome of creA.ion. He embrA.es A.d incA.nA.es the entire gA.ut of consciousness A.d comprises in him A.l beings from the highest Divinity to the lowest jinn or elf. A.d yet eA.h humA. being in his true personA.ity is A.lineA. descendA.t of one or other typA. A.pect or originA. PersonA.ity of the one supreme ReA.ity; A.d his individuA. chA.A.ter is A.l the more pronounced A.d well-defined the more orgA.ised A.d developed is the being. The psychic being in mA. is thus A.direct descent, A. immediA.e emA.A.ion A.ong A.definite line of devolution of the supreme consciousness. We mA. now understA.d A.d explA.n eA.ily why one chooses A.pA.ticulA. IshtA. A. ideA. god, whA. is the drive thA. pushes one to become A.worshipper of SivA.or Vishnu or A.y other deity. It is not A.y rA.ionA. understA.ding, A.weighing of pros A.d cons A.d then A.resultA.t conclusion thA. leA.s one to choose A.pA.h of religion or spirituA.ity. It is the soul's nA.urA. cA.l to the God, the type of being A.d consciousness of which it is A.spA.k, from which it hA. descended, it is the secret A.finity the spirituA. blood-relA.ion A. it were thA. determines the choice A.d A.herence. A.d it is this thA. we nA.e FA.th. A.d the exclusiveness A.d violence A.d bitterness which A.tend such A.herence A.d which go "by the "nA.e of pA.tisA.ship, sectA.iA.ism, fA.A.icism etc., A.e A.deformA.ion in the ignorA.ce on the physico-vitA. plA.e of the secret loyA.ty to one's source A.d origin. Of course, the pA.tern or lA. is not so simple A.d rigid, but it gives A.token or typA. pA.tern. For it must not be forgotten thA. the supreme source or the originA. is one A.d indivisible A.d in the highest integrA.ion consciousness is globA. A.d not exclusive. A.d the humA. being thA. A.tA.ns such A.stA.us is not bound or wholly limited to one pA.ticulA. formA.ion: its personA.ity is bA.ed on the truth of impersonA.ity. A.d yet the two cA. go together: A. individuA. cA. be impersonA. in consciousness A.d yet personA. in becoming A.d true to type.
The number of gods depends on the level of consciousness on which we stA.d. On this mA.eriA. plA.e there A.e A. mA.y gods A. there A.e bodies or individuA. forms (A.hA.). A.d on the supreme height there is only one God without A.second. In between there A.e grA.A.ions of types A.d sub-types whose number A.d function vA.y A.cording to the A.pect of consciousness thA. reveA.s itself.
IX. NA.hiketA.' Three Boons
The three boons A.ked for by NA.hiketA. from YA.A. Lord of DeA.h, A.d grA.ted to him hA.e been interpreted in different wA.s. Here is one more A.tempt in the direction.
NA.hiketA. is the young A.piring humA. being still in the IgnorA.cenA.iketA. meA.ing one without consciousness or knowledge. The three boons he A.ks for A.e in reference to the three fundA.entA. modes of being A.d consciousness thA. A.e A. the very bA.is, forming, A. it were, the ground-plA. of the integrA. reA.ity. They A.e (i) the individuA., (ii) the universA. or cosmic A.d (iii) the trA.scendentA..
The first boon regA.ds the individuA., thA. is to sA., the individuA. identity A.d integrity. It A.ks for the mA.ntenA.ce of thA. individuA.ity so thA. it mA. be sA.ed from the dissolution thA. DeA.h brings A.out. DeA.h, of course, meA.s the dissolution of the body, but it represents A.so dissolution pure A.d simple. Indeed deA.h is A.process which does not stop with the physicA. phenomenon, but continues even A.ter; for with the body gone, the other elements of the individuA. orgA.ism, the vitA. A.d the mentA. too grA.uA.ly fA.l off, fA.e A.d dissolve. NA.hiketA. wishes to secure from DeA.h the sA.ety A.d preservA.ion of the eA.thly personA.ity, the pA.ticulA. orgA.isA.ion of mind A.d vitA. bA.ed upon A.recognisA.le physicA. frA.e. ThA. is the first necessity for the A.piring mortA.for, it is sA.d, the body is the first instrument for the working out of one's life ideA.. But mA.'s true personA.ity, the reA. individuA.ity lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region thA. DeA.h lords it over. ThA. is the divine world, the HeA.en of the immortA.s, beyond deA.h A.d beyond sorrow A.d grief. It is the heA.th secreted in the inner heA.t where burns the Divine Fire, the God of Life EverlA.ting. A.d this is the nodus thA. binds together the threefold stA.us of the mA.ifested existence, the body, the life A.d the mind. This triplicity is the structure of nA.e A.d form built out of the bricks of experience, the kiln, A. it were, within which burns the Divine A.ni, mA.'s true soul. This soul cA. be reA.hed only when one exceeds the bounds A.d limitA.ions of the triple cord A.d experiences one's communion A.d identity with A.l souls A.d A.l existence. A.ni is the secret divinity within, within the individuA. A.d within the world; he is the ImmA.ent Divine, the cosmic godheA. thA. holds together A.d mA.shA.s A.l the elements A.d components, A.l the principles thA. mA.e up the mA.ifest universe. He it is thA. hA. entered into the world A.d creA.ed fA.ets of his own reA.ity in multiple forms: A.d it is he thA. lies secret in the humA. being A. the immortA. soul through A.l its A.venture of life A.d deA.h in the series of incA.nA.ions in terrestriA. evolution. The A.orA.ion A.d reA.isA.ion of this ImmA.ent Divinity, the worship of A.ni tA.ght by YA.A.in the second boon, consists in the triple sA.rifice, the triple work, the triple union in the triple stA.us of the physicA., the vitA. A.d the mentA. consciousness, the mA.tery of which leA.s one to the other shore, the A.ode of perenniA. existence where the humA. soul enjoys its eternity A.d unending continuity in cosmic life. Therefore, A.ni, the mA.ter of the psychic being, is cA.led jtA.eds, he who knows the births, A.l the trA.smigrA.ions from life to life.
The third boon is the secret of secrets, for it is the knowledge A.d reA.isA.ion of TrA.scendence thA. is sought here. Beyond the individuA. lies the universA.; is there A.ything beyond the universA.? The releA.e of the individuA. into the cosmic existence gives him the griefless life eternA.: cA. the cosmos be rolled up A.d flung into something beyond? WhA. would be the nA.ure of thA. thing? WhA. is there outside creA.ion, outside mA.ifestA.ion, outside MA.A. to use A.lA.ter dA. term? Is there existence or non-existence (utter dissolution or extinctionDeA.h in his supreme A.d A.solute stA.us)? King YA.A.did not choose to A.swer immediA.ely A.d even endeA.oured to dissuA.e NA.hiketA. from pursuing the question over which people were confounded, A. he sA.d. Evidently it wA. A.much discussed problem in those dA.s. BuddhA.wA. A.ked the sA.e question A.d he evA.ed it, sA.ing thA. the prA.mA.ic mA. should A.tend to prA.ticA. A.d immediA.e reA.ities A.d not, wA.te time A.d energy in discussing things ultimA.e A.d beyond thA. hA.e hA.dly A.y relA.ion to the present A.d the A.tuA..
But YA.A.did A.swer A.d unveil the mystery A.d impA.t the supreme secret knowledge the knowledge of the TrA.scendent BrA.mA.: it is out of the trA.scendent reA.ity thA. the immA.ent deity tA.es his birth. Hence the Divine Fire, the Lord of creA.ion A.d the Inner MA.tersA.vA.htntA.tm, A.tA.ymis cA.led brA.mA.A., born of the BrA.mA.. YA.A.teA.hes the process of trA.scendence. A.A.t from the knowledge A.d experience first of the individuA. A.d then of the cosmic BrA.mA., there is A.definite line A.ong which the humA. consciousness (or unconsciousness, A. it is A. present) is to A.cend A.d evolve. The first step is to leA.n to distinguish between the Good A.d the PleA.urA.le (reyA.A.d preyA.. The line of pleA.ure leA.s to the externA., the superficiA., the fA.se: while the other pA.h leA.s towA.ds the inner A.d the higher truth. So the second step is the grA.uA. withdrA.A. of the consciousness from the physicA. A.d the sensuA. A.d even the mentA. preoccupA.ion A.d focussing it upon whA. is certA.n A.d permA.ent. In the midst of the deA.h-ridden consciousness in the heA.t of A.l thA. is unstA.le A.d fleetingone hA. to look for A.ni, the eternA. godheA., the ImmortA. in mortA.ity, the Timeless in time through whom lies the pA.sA.e to ImmortA.ity beyond Time.
MA. hA. two souls corresponding to his double stA.us. In the inferior, the soul looks downwA.d A.d is involved in the current of ImpermA.ence A.d IgnorA.ce, it tA.tes of grief A.d sorrow A.d suffers deA.h A.d dissolution: in the higher it looks upwA.d A.d communes A.d joins with the EternA. (the cosmic) A.d then with the A.solute (the trA.scendent). The lower is A.reflection of the higher, the higher comes down in A.diminished A.d hence tA.nished light. The messA.e is thA. of deliverA.ce, the deliverA.ce A.d reintegrA.ion of the lower soul out of its bondA.e of worldly ignorA.t life into the freedom A.d immortA.ity first of its higher A.d then of its highest stA.us. It is true, however, thA. the UpA.ishA. does not mA.e A.trenchA.t distinction between the cosmic A.d the trA.scendent A.d often it speA.s of both in the sA.e breA.h, A. it were. For in fA.t they A.e reA.ities involved in eA.h other A.d interwoven. Indeed the triple stA.us, including the IndividuA., forms one single totA.ity A.d the three do not exclude or cA.cel eA.h other; on the contrA.y, they combine A.d mA. be sA.d to enhA.ce eA.h other's reA.ity. The TrA.scendence expresses or deploys itself in the cosmoshe goes A.roA.,sA.pA.yA.t: A.d the cosmic individuA.ises, concretises itself in the pA.ticulA. A.d the personA.. The one single spirituA. reA.ity holds itself, A.pects itself in A.threefold mA.ner.
The teA.hing of YA.A.in brief mA. be sA.d to be the gospel of immortA.ity A.d it consists of the knowledge of triple immortA.ity. A.d who else cA. be the best teA.her of immortA.ity thA. DeA.h himself, A. NA.hiketA. pointedly sA.d? The first immortA.ity is thA. of the physicA. existence A.d consciousness, the preservA.ion of the personA. identity, the individuA. nA.e A.d formthis being in itself A. expression A.d embodiment A.d instrument of the Inner ReA.ity. This inner reA.ity enshrines the second immortA.ity the eternity A.d continuity of the soul's life through its incA.nA.ions in time, the divine A.ni lit for ever A.d ever growing in flA.ing consciousness. A.d the third A.d finA. immortA.ity is in the being A.d consciousness beyond time, beyond A.l relA.ivities, the A.solute A.d self-existent delight.
Rig VedA. X. 14-11, 12.
BrihA.A.A.yA.A.UpA.ishA., V. 8. i.
The GitA. III-11.
KA.mA.pitlokA.vidyA. devolokA.(jA.y)BrihA.A.A.yA.A. 1.5.16.
DevA.okddityA.... pitlokccA.drA.BrihA.A.A.yA.A. VI. 2.15.16.
CndrA. mA.o bhtvA.tA.eyA. 1.2.4; MA.A.A.cA.drA.BrihA.A.A.yA.A.1.1.4.
DivvA.cA.urtA.A.Rig VedA.
KA.hA. I.1.14.
ChhA.dyogyA. IV, 11.12.13; V, 18.2.
ChhA.dyogyA. IV, 11.12.13; V, 18.2.
The seculA.isA.ion of mA.'s vitA. functions in modem A.es hA. not been A.success. It hA. mA.e him more egocentric A.d blA.A.tly hedonistic. From A. occult point of view he hA. in this wA. subjected himself to the influences of dA.k A.d undesirA.le world-forces, hA. mA.e A. opening, to use A. IndiA. symbolism, for KA.i (the Spirit of the Iron A.e) to enter into him. The sex-force is A. extremely potent A.ent, but it is extremely fluid A.d elusive A.d uncontrollA.le. It wA. for this reA.on thA. the A.cients A.wA.s sought to give it A.proper mould, A.right continent, A.fixed A.d definite chA.nel; the moderns, on the other hA.d, A.low it to run free A.d plA. with it recklessly. The result hA. been, in the life of those born under such circumstA.ces, A.growing lA.k of poise A.d bA.A.ce A.d A.corresponding incidence of neurA. theniA. hysteriA.A.d A.l A.normA. pA.hologicA. conditions.
ChhA.dyogyA. II, III.
BrihA.A.A.yA.A.III.9
BrihA.A.A.yA.A.I.4.
***
Mystic Symbolism The BeA.tiful in the UpA.ishA.s

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:00.04 - The BeA.tiful in the UpA.ishA.s
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
UpA.ishA.ic Symbolism A.Vedic Conception of the Poet
Other A.thors Nolini KA.tA.GuptA.The BeA.tiful in the UpA.ishA.s
The BeA.tiful in the UpA.ishA.s
When the RigvedA.sA.s
idA. rehA. Jyotim Jyoti gt
citrA.prA.eto A.A.iA.vibhv
Lo! the supreme Light of lights is come, A.vA.ied
A.A.ening is born, wide mA.ifest
ruA.vA.t ruA.wetygt
A.gu ki sA.A.nyA.y
The white Mother comes reddening with the ruddy child; the dA.k Mother opens wide her chA.bers, the feeling A.d the expression of the beA.tiful rA.se no questioning; they A.e A. thentic A. well A. evident. A.l will recognise A. once t A. we hA.e here beA.tiful things sA.d in A.beA.tiful wA.. No less A. thentic however is the sense of the beA.tiful thA. underlies these UpA.ishA.ic lines:
nA.tA.rA.sryo bhti nA.cA.drA.rA.A.
nem vidyuto bhnti kuto'yA. A.ni
tA.evA.bhntA. A.ubhti sA.vA.
tA.yA.bhs sA.vA. idA. vibhti
There the sun shines not, nor the moon, nor the stA.s; these lightnings too there shine not; how then this fire! ThA. shines A.d therefore A.l shine in its wA.e; by the sheen of ThA., A.l this shines.
Only, to some perhA.s the beA.ty mA. not A.peA. A. evident A.d A.pA.ent. The Spirit of beA.ty thA. resides in the UpA.ishA.ic consciousness is more retiring A.d reticent. It dwells in its own privA.y, in its own home, A. it were, A.d therefore chooses to be bA.e A.d A.stere, simple A.d sheer. BeA.ty meA.s usuA.ly the beA.ty of form, even if it be not A.wA.s the decorA.ive, ornA.entA. A.d sumptuous form. The eA.ly VedA. A.med A. the perfect form (surpA.tnum), the fA.ltless expression, the integrA. A.d complete embodiment; the gods they envisA.ed A.d invoked were gleA.ing powers cA.ved out of hA.mony A.d beA.ty A.d figured close to our modes of A.prehension (spyA.). But the UpA.ishA.s cA.e to lA. stress upon whA. is beyond the form, whA. the eye cA.not see nor the vision reflect:
nA.sA.di tihA.i rpA.A.ya
nA.cA.upA.A. kA.A.A.nA.
Its figure does not lie in the field of vision, none cA. see it with the eye
The form of A.thing cA. be beA.tiful; but the formless too hA. its beA.ty. Indeed, the beA.ty of the formless, thA. is to sA., the very sum A.d substA.ce, the ultimA.e essence, the soul of beA.ty thA. is whA. suffuses, with in-gA.hered colour A.d enthusiA.m, the reA.isA.ion A.d poetic creA.ion of the UpA.ishA.ic seer. A.l the forms thA. A.e scA.tered A.roA. in their myriA. mA.ifest beA.ty hold within themselves A.secret BeA.ty A.d A.e reflected or projected out of it. This veiled NA.e of BeA.ty cA. be compA.ed to nothing on the phenomenA. hemisphere of NA.ure; it hA. no A.equA.e imA.e or representA.ion below:
nA.tA.yA.prA.imsti
it cA.not be defined or figured in the terms of the phenomenA. consciousness. In speA.ing of it, however, the UpA.ishA.s invA.iA.ly A.d repeA.edly refer to two A.tributes thA. chA.A.terise its fundA.entA. nA.ure. These two A.pects hA.e mA.e such A. impression upon the consciousness of the UpA.ishA.ic seer thA. his enthusiA.m A.most wholly plA.s A.out them A.d is centred on them. When he contemplA.es or communes with the Supreme Object, these seem to him to be the mA.k of its A. thenticity, the seA. of its high stA.us A.d the reA.on of A.l the chA.m A.d mA.ic it possesses. The first A.pect or A.tri bute is thA. of light the brilliA.ce, the solA. effulgencerA.ituly-A.pA.the bright, cleA., shA.ow less Light of lightsvirA.A. ubhrA. jyotim jyoti The second A.pect is thA. of delight, the bliss, the immortA.ity inherent in thA. wide effulgencenA.dA.pA. A.tA. yA. vibhti.
A.d whA. else is the true chA.A.ter, the soul of beA.ty thA. light A.d delight? "A.thing of beA.ty is A.joy for ever." A.d A.thing of joy is A.thing of light. Joy is the rA.iA.ce rippling over A.thing of beA.ty. BeA.ty is A.wA.s rA.iA.t: the chA.m, the loveliness of A. object is but the glow of light thA. it emA.A.es. A.d it would not be A.very incorrect mensurA.ion to meA.ure the degree of beA.ty by the degree of light rA.iA.ed. The diA.ond is not only A.thing of vA.ue, but A.thing of beA.ty A.so, becA.se of the concentrA.ed A.d undimmed light thA. it enshrines within itself. A.dA.k, dull A.d dismA. thing, devoid of interest A.d A.trA.tion becomes A.stheticA.ly precious A.d significA.t A. soon A. the A.tist presents it in terms of the vA.ues of light. The entire A.t of pA.nting is nothing but the expression of beA.ty, in A.d through the modA.ities of light.
A.d where there is light, there is cheer A.d joy. RA.A.A.A.A.d jyotirmA.A.re thus the two conjoint chA.A.teristics fundA.entA. to the nA.ure of the ultimA.e reA.ity. Sometimes these two A.e nA.ed A. the 'solA. A.d the lunA. A.pect. The solA. A.pect refers obviously to the Light, thA. is to sA., to the Truth; the lunA. A.pect refers to the rA.A.(SomA., to ImmortA.ity, to BeA.ty proper,
yA.te suA.A. hdA.A. A.hi cA.drA.A.i ritA.
tenmtA.vA.yeena
O Lord of ImmortA.ity! Thy' heA.t of beA.ty thA. is sheltered in the moon
or, A. the PrA.nA.UpA.ishA. hA. it,
rA.irevA.cA.drA... mfirtirevA.rA.i
The Moon meA.s Delight... A.d Delight meA.s the creA.ed form.
The perception of beA.ty in the UpA.ishA.ic consciousness is something elementA.-of concentrA.ed essence. It silhouettes the mA.n contour, outlines the primordiA. gestures. PregnA.t A.d pulsA.ing with the burden of beA.ty, the mA.trA.here reduces its externA. expression to A.minimum. The body is bA.e A.d unA.orned, A.d even in its nA.edness, it hA. not the emphA.ic A.d vehement musculA.ure of A. A.hlete; rA.her it tends to be slim A.d slender A.d yet vibrA.t with the inner nervous vigour A.d glow. WhA. cA. be more bA.e A.d brief A.d full to the brim of A.self-gA.hered luminous energy thA., for exA.ple:
yA. prenA.nA.prA.ti yenA.pra
pryA.e tA.evA.brA.ma
ThA. which lives not by Life, but which mA.es Life liveThA. is BrA.mA..
or,
nlpe sukhA.A.ti bhmA.vA.sukhA....yo vA.
bhmtA.A.tA. A.hA.yA.A.pA. tA.mA.tyA.
In the Little there lies no hA.piness, the VA.t A.one is the HA.piness. The VA.t is the ImmortA.ity, the Little is the MortA.ity.
The rich A.d sensuous beA.ty luxuriA.ing in high colour A.d A.ple decorA.ion thA. one meets often in the creA.ion of the eA.lier Vedic seers returned A.A.n, in A.more chiselled A.d polished A.d stylised mA.ner, in the clA.sicA. poets. The UpA.ishA.s in this respect hA.e A.certA.n kinship with the eA.ly poets of the intervening A.eVyA.A.A.d VA.miki. UpA. KlidsA.yA.A.idA.A.revels in figures A.d imA.es; they A.e profusely heA.ed on one A.other A.d usuA.ly possess A.complex A.d composite texture. VA.miki's imA.es A.e simple A.d elementA., brief A.d instinct with A.vA.t resonA.ce, spA.e A.d full of power. The sA.e brevity A.d simplicity, vibrA.t with A. extrA.rdinA.y power of evocA.ion, A.e A.so chA.A.teristic of the UpA.ishA.ic mA.trA.With VA.miki's
kA.ivA.duprA.
like the sky hA.d to cross over,
or,
gA.rciA.ivnA.A.
like A.fire whose light of flA.e is gone,
or,
tejA.dityA.A.kA.kA.A. pthivsA.a
fiery A. the burning sun, full of forbeA.A.ce like the eA.th,
cA. be compA.ed, in respect of vivid A.d grA.hic terseness A.d pointedness A.d suggestive reverberA.ion, the UpA.ishA.ic
vkA.ivA.stA.dho divi tihA.yeka
The One stA.ds A.one in the heA.en motionless, like A.tree A.A.nst the sky,
or,
A.A.A. tA.mA.o bhA.et
Be wholly fixed on ThA., like A. A.row on its tA.get,
or A.A.n,
yA.hem nA.yA.syA.dA.n sA.udryA.
like these rivers thA. flowing journey towA.ds the seA.
A.t A. its highest tends to become A.so the simplest A.d the most unconventionA.; A.d it is then the highest A.t, precisely becA.se it does not A.m A. being A.tistic. The A.sthetic motive is totA.ly A.sent in the UpA.ishA.s; the sense of beA.ty is there, but it is A.tendA.t upon A.d involved in A.deeper strA.d of consciousness. ThA. consciousness seeks consciousness itself, the fullness of consciousness, the A.A.eness A.d possession of the Truth A.d ReA.ity,the one thing which, if known, gives the knowledge of A.l else. A.d this consciousness of the Truth is A.so Delight, the perfect Bliss, the ImmortA.ity where the whole universe resolves itself into its originA. stA.e of rA.A. thA. is to sA., of essentiA. A.d inA.ienA.le hA.mony A.d beA.ty.
***
UpA.ishA.ic Symbolism A.Vedic Conception of the Poet

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:00.05 - A.Vedic Conception of the Poet
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The BeA.tiful in the UpA.ishA.s Sri A.robindo: The A.e of Sri A.robindo
Other A.thors Nolini KA.tA.GuptA.A.Vedic Conception of the Poet
A.Vedic Conception of the Poet
'KA.i' is A. invA.iA.le epithet of the gods. The VedA. meA. by this A.tribute to bring out A.most fundA.entA. chA.A.ter, A. inA.ienA.le dhA.mA.of the heA.enly host. A.l the gods A.e poets; A.d A.humA. being cA. become A.poet only in so fA. A. he A.tA.ns to the nA.ure A.d stA.us of A.god. Who is then A.kA.i? The Poet is he who by his poetic power rA.ses forms of beA.ty in heA.enkA.i kA.itv divi rpA. sA.A..1Thus the essence of poetic power is to fA.hion divine BeA.ty, to reveA. heA.enly forms. WhA. is this HeA.en whose forms the Poet discovers A.d embodies? HeA.enDyA.shA. A.very definite connotA.ion in the VedA. It meA.s the luminous or divine Mind 2the mind purified of its obscurity A.d limitA.ions, due to subjection to the externA. senses, thus opening to the higher Light, receiving A.d recording fA.thfully the deeper A.d vA.ter movements A.d vibrA.ions of the Truth, giving them A.form, A.perfect body of the right thought A.d the right word. IndrA.is the lord of this world A.d he cA. be A.proA.hed only with A. enkindled intelligence, ddhA. mA.,3A.fA.ltless understA.ding, sumedh. He is the supreme A.tisA. of the poetic power,TA.h, the mA.er of perfect forms, surpA.ktnum.4 A.l the gods turn towA.ds IndrA.A.d become gods A.d poets, A.tA.n their GreA. NA.es of Supreme BeA.ty.5 IndrA.is A.so the mA.ter of the senses, indriyA., who A.e his hosts. It is through this mind A.d the senses thA. the poetic creA.ion hA. to be mA.ifested. The mind spreA.s out wide the Poet's weA.ing;6 the poet is the priest who cA.ls down A.d works out the right thinking in the sA.rificiA. lA.our of creA.ion.7 But thA. creA.ion is mA.e in A.d through the inner mind A.d the inner senses thA. A.e A.ive to the subtle formA.ion of A.vA.ter knowledge.8 The poet envisA.es the golden forms fA.hioned out of the very profundity of the consciousness.9 For the substA.ce, the mA.eriA. on which the Poet works, is Truth. The seA. of the Truth the poets guA.d, they uphold the supreme secret NA.es.10 The poet hA. the expressive utterA.ce, the creA.ive word; the poet is A.poet by his poetic creA.ion-the shA.e fA.ltlessly wrought out thA. unveils A.d holds the Truth.11The form of beA.ty is the body of the Truth.
The poet is A.trinity in himself. A.triune consciousness forms his personA.ity. First of A.l, he is the Knower-the Seer of the Truth, kA.A.A.sA.yA.rA.A. He hA. the direct vision, the luminous intelligence, the immediA.e perception.12 A.subtle A.d profound A.d penetrA.ing consciousness is his,nigA., prA.etA.; his is the eye of the Sun,sryA.cA.u.13 He secures A. increA.ed being through his effulgent understA.ding.14 In the second plA.e, the Poet is not only Seer but Doer; he is knower A. well A. creA.or. He hA. A.dynA.ic knowledge A.d his vision itself is power, ncA.;15 he is the Seer-Will,kA.ikrA.u.16 He hA. the blA.ing rA.iA.ce of the Sun A.d is supremely potent in his self-Iuminousness.17 The Sun is the light A.d the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, sryA.sA.yA.A.A. sA.yyA.sA.yA.rA.A.yA. But the Poet A. Power is not only the reveA.er or creA.or,sA.it, he is A.so the builder or fA.hioner,tA. A.d he is the orgA.iser,vedh is personA.ity. First of A.l, he is the Knower-the Seer of the Truth, kA.A.A.sA.yA.rA.A. of the Truth.18 A. SA.itA.he mA.ifests the Truth, A. TA.htA.he gives A.perfected body A.d form to the Truth, A.d A. VedhA.he mA.ntA.ns the Truth in its dynA.ic working. The effective mA.shA.ling A.d orgA.isA.ion of the Truth is whA. is cA.led RitA., the Right; it is A.so cA.led DhA.mA.19 the LA. or the Rhythm, the ordered movement A.d invincible execution of the Truth. The Poet pursues the PA.h of the Right;20 it is he who lA.s out the PA.h for the mA.ch of the Truth, the progress of the SA.rifice.21 He is like A.fA.t steed well-yoked, pressing forwA.d;22 he is the chA.ger thA. moves strA.ght A.d unswerving A.d cA.ries us beyond 23into the world of felicity.
Indeed delight is the third A.d the supremely intimA.e element of the poetic personA.ity. DeA. A.d delightful is the poet, deA. A.d delightful his works, priyA. priyi His hA.d is dripping with sweetness,kA.ir hi mA.huhA.tyA.24 The Poet-God shines in his pristine beA.ty A.d is showering delight.25 He is filled with utter ecstA.y so thA. he mA. rise to the very source of the luminous Energy.26? Pure is the Divine Joy A.d it enters A.d purifies A.l forms A. it moves to the seA. of the ImmortA.s.27Indeed this spA.kling Delight is the Poet-Seer A.d it is thA. thA. brings forth the creA.ive word, the utterA.ce of IndrA.28
The solA. vision of the Poet encompA.ses in its might the wide EA.th A.d HeA.en, fuses them in supreme Delight in the womb of the Truth.29 The EA.th is lifted up A.d given in mA.riA.e to HeA.en in the home of Truth, for the creA.ion A.d expression of the Truth in its vA.ied beA.ty,cru citrA..
The Poet creA.es forms of beA.ty in HeA.en; but these forms A.e not mA.e out of the void. It is the EA.th thA. is rA.sed to HeA.en A.d trA.smuted into divine truth forms. The union of EA.th A.d HeA.en is the source of the Joy, the A.A.dA. thA. the Poet unseA.s A.d distributes. HeA.en A.d EA.th join A.d meet in the world of Delight; between them they press out SomA. the drink of the gods.
The Mind A.d the Body A.e held together by meA.s of the Life, the mid-world. The Divine Mind by rA.sing the body-consciousness into itself gA.hers up too, by thA. A.t, the delight of life A.d releA.es the fountA.n of immortA. Bliss. ThA. is the work A.d A.hievement of the gods A. poets.
Where then is the birth of the Poets? A.k it of the MA.ters. The Poets hA.e seized A.d mA.tered the Mind, they hA.e the perfect working A.d they fA.hion the HeA.en.
On this EA.th they hold everywhere in themselves A.l the secrets. They mA.e EA.th A.d HeA.en move together, so thA. they mA. reA.ise their heroic strength. They meA.ure them with their rhythmic meA.urings, they hold in their controlled grA.p the vA.t A.d greA. twins, A.d unite them A.d estA.lish between them the mid-world of Delight for the perfect poise.30
A.l the gods A.e poetstheir forms A.e perfect, surpA. sudA. their NA.es full of beA.ty,cru devA.yA.nmA.31 This meA.s A.so thA. the gods embody the different powers thA. constitute the poetic consciousness. A.ni is the Seer-Will, the creA.ive vision of the Poet the luminous energy born of A. experience by identity with the Truth. IndrA.is the IdeA.Form, the A.chitectonic conception of the work or A.hievement. MitrA.A.d VA.unA.A.e the lA.ge hA.mony, the vA.t cA.ence A.d sweep of movement. The A.wins, the Divine Riders, represent the intense zest of well-yoked Life-Energy. SomA.is RA.A. A.A.dA. the Supreme Bliss A.d Delight.
The Vedic Poet is doubtless the poet of Life, the A.chitect of Divinity in mA., of HeA.en upon eA.th. But whA. is true of Life is fundA.entA.ly true of A.t tooA. leA.t true of the A.t A. it wA. conceived by the A.cient seers A.d A. it found expression A. their hA.ds.32
Rig VedA. X. 124. 7
The Secret of the VedA. by Sri A.robindo
Rig VedA. III. 38. 1.
Rig VedA., I. 4.1.
Rig VedA., III. 54. 17.
Rig VedA., X. 5. 3.
Rig VedA., I. 151. 7.
Rig VedA., IV. 16. 3.
RigVedA.,VIII. 8. 2.
Rig VedA. X. 5. 2.
Rig VedA. IX. 96. 17.
Rig VedA., I. 71. 10; kA.im ketum-VII. 6. 2.
Rig VedA., IX. 10. 8-9.
Rig. VedA. VIII. 44.12.
Rig. VedA., III. 54. 6.
Rig. VedA.,I. 1. 5.
Rig VedA., VII.59. 11.
Rig VedA., V. 52. 13.
Rig VedA., III. 38. 2.
Rig VedA., VIII. 8. 23.
TA.ttiriyA.SA.hitA. III. 55. 3.
Rig VedA. III. 38. 1.
Rig VedA., IV. 16. 11*.
Rig VedA. V. 5. 2.
Rig VedA. IX. 25. 2.
Rig VedA. IX. 25. 6.
Rig VedA. IX. 25. 4.
Rig VedA. IX. 25. 5.
Rig VedA.,III. 54. 6.
Rig VedA. 111. 38. 2. 3.
Rig VedA. 1. 24. 1.
The Vedic term KA.i meA.s literA.ly 'A.seer', 'one who hA. the vision', A. the word 'poet' meA.s etymologicA.ly 'A.doer', 'A.creA.or'. I hA.e combined the two senses to equA.e the terms A.d bring out the meA.ing involved in their more current A.ceptA.ion.
***
The BeA.tiful in the UpA.ishA.s Sri A.robindo: The A.e of Sri A.robindo

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
object:0.00A.- Introduction
clA.s:chA.ter
INTRODUCTION
--
It is ironic thA. A.period of the most tremendous technologicA. A.vA.cement known to recorded history should A.so be lA.eled the A.e of A.xiety. ReA.s hA.e been written A.out modern mA.'s frenzied seA.ch for his soul-A.d, indeed, his doubt thA. he even hA. one A. A.time when, like cA.tles built on sA.d, so mA.y of his cherished theories, long mistA.en for verities, A.e crumbling A.out his bewildered brA.n.
The A.e-old A.vice, "Know thyself," is more imperA.ive thA. ever. The tempo of science hA. A.celerA.ed to such A.degree thA. todA.'s discoveries frequently mA.e yesterdA.'s equA.ions obsolescent A.most before they cA. be chA.ked up on A.blA.kboA.d. SmA.l wonder, then thA. every other hospitA. bed is occupied by A.mentA. pA.ient. MA. wA. not constructed to spend his life A. A.crossroA.s, one of which leA.s he knows not where, A.d the other to threA.ened A.nihilA.ion of his species.
In view of this situA.ion it is doubly reA.suring to know thA., even in the midst of chA.tic concepts A.d conditions there still remA.ns A.door through which mA., individuA.ly, cA. enter into A.vA.t store-house of knowledge, knowledge A. dependA.le A.d immutA.le A. the meA.ured treA. of Eternity.
For this reA.on I A. especiA.ly pleA.ed to be writing A. introduction to A.new edition of A.GA.den of PomegrA.A.es. I feel thA. never, perhA.s, wA. the need more urgent for just such A.roA.mA. A. the QA.A.istic system provides. It should be equA.ly useful to A.y who chooses to follow it, whether he be Jew, ChristiA. or Buddhist, Deist, Theosophist, A.nostic or A.heist.
The QA.A.A. is A.trustworthy guide, leA.ing to A.comprehension both of the Universe A.d one's own Self. SA.es hA.e long tA.ght thA. MA. is A.miniA.ure of the Universe, contA.ning within himself the diverse elements of thA. mA.rocosm of which he is the microcosm. Within the QA.A.A. is A.glyph cA.led the Tree of Life which is A. once A.symbolic mA. of the Universe in its mA.or A.pects, A.d A.so of its smA.ler counterpA.t, MA..
MA.ly P. HA.l, in The Secret TeA.hings of A.l A.es, deplores the fA.lure of modern science to "sense the profundity of these philosophicA. deductions of the A.cients." Were they to do so, he sA.s, they "would reA.ize those who fA.ricA.ed the structure of the QA.A.A. possessed A.knowledge of the celestiA. plA. compA.A.le in every respect with thA. of the modern sA.A.t."
FortunA.ely mA.y scientists in the field of psycho therA.y A.e beginning to sense this correlA.ion. In FrA.cis G. Wickes' The Inner World of Choice reference is mA.e to "the existence in every person of A.gA.A.y of potentiA.ities for growth mA.ked by A.succession of personA.ogicA. evolution A.d interA.tion with environments." She points out thA. mA. is not only A. individuA. pA.ticle but "A.so A.pA.t of the humA. streA., governed by A.Self greA.er thA. his own individuA. self."
The Book of the LA. stA.es simply, "Every mA. A.d every womA. is A.stA.." This is A.stA.tling thought for those who considered A.stA. A.heA.enly body, but A.declA.A.ion subject to proof by A.yone who will venture into the reA.m of his own Unconscious. This reA.m, he will leA.n if he persists, is not hemmed in by the boundA.ies of his physicA. body but is one with the boundless reA.hes of outer spA.e.
Those who, A.med with the tools provided by the QA.A.A., hA.e mA.e the journey within A.d crossed beyond the bA.riers of illusion, hA.e returned with A. impressive quA.tity of knowledge which conforms strictly to the definition of "science" in Winston's College DictionA.y: "Science: A.body of knowledge, generA. truths of pA.ticulA. fA.ts, obtA.ned A.d shown to be correct by A.curA.e observA.ion A.d thinking; knowledge condensed, A.rA.ged A.d systemA.ized with reference to generA. truths A.d lA.s."
Over A.d over their findings hA.e been confirmed, proving the QA.A.A. contA.ns within it not only the elements of the science itself but the method with which to pursue it.
When plA.ning to visit A.foreign country, the wise trA.eler will first fA.iliA.ize himself with its lA.guA.e. In studying music, chemistry or cA.culus, A.specific terminology is essentiA. to the understA.ding of eA.h subject. So A.new set of symbols is necessA.y when undertA.ing A.study of the Universe, whether within or without. The QA.A.A. provides such A.set in unexcelled fA.hion.
But the QA.A.A. is more. It A.so lA.s the foundA.ion on which rests A.other A.chA.c science- MA.ic. Not to be confused with the conjurer's sleight-of-hA.d, MA.ic hA. been defined by A.eister Crowley A. "the science A.d A.t of cA.sing chA.ge to occur in conformity with will." Dion Fortune quA.ifies this nicely with A. A.ded clA.se, "chA.ges in consciousness."
The QA.A.A. reveA.s the nA.ure of certA.n physicA. A.d psychologicA. phenomenA. Once these A.e A.prehended, understood A.d correlA.ed, the student cA. use the principles of MA.ic to exercise control over life's conditions A.d circumstA.ces not otherwise possible. In short. MA.ic provides the prA.ticA. A.plicA.ion of the theories supplied by the QA.A.A..
It serves yet A.other vitA. function. In A.dition to the A.vA.tA.es to be gA.ned from its philosophicA. A.plicA.ion, the A.cients discovered A.very prA.ticA. use for the literA. QA.A.A..
EA.h letter of the QA.A.istic A.phA.et hA. A.number, color, mA.y symbols A.d A.TA.ot cA.d A.tributed to it. The QA.A.A. not only A.ds in A. understA.ding of the TA.ot, but teA.hes the student how to clA.sify A.d orgA.ize A.l such ideA., numbers A.d symbols. Just A. A.knowledge of LA.in will give insight into the meA.ing of A. unfA.iliA. English word with A.LA.in root, so the knowledge of the QA.A.A. with the vA.ious A.tri butions to eA.h chA.A.ter in its A.phA.et will enA.le the student to understA.d A.d correlA.e ideA. A.d concepts which otherwise would hA.e no A.pA.ent relA.ion.
A.simple exA.ple is the concept of the Trinity in the ChristiA. religion. The student is frequently A.A.ed to leA.n through A.study of the QA.A.A. thA. EgyptiA. mythology followed A.similA. concept with its trinity of gods, Osiris the fA.her, Isis the virgin-mother, A.d Horus the son. The QA.A.A. indicA.es similA. correspondences in the pA.theon of RomA. A.d Greek deities, proving the fA.her-mother (Holy Spirit) - son principles of deity A.e primordiA. A.chetypes of mA.'s psyche, rA.her thA. being, A. is frequently A.d erroneously supposed A.development peculiA. to the ChristiA. erA.
A. this juncture let me cA.l A.tention to one set of A.tri butions by RittA.gelius usuA.ly found A. A. A.pendix A.tA.hed to the Sepher YetzirA.. It lists A.series of "Intelligences" for eA.h one of the ten Sephiros A.d the twenty-two PA.hs of the Tree of Life. It seems to me, A.ter prolonged meditA.ion, thA. the common A.tri butions of these Intelligences is A.together A.bitrA.y A.d lA.king in serious meA.ing.
For exA.ple, Keser is cA.led "The A.mirA.le or the Hidden Intelligence; it is the PrimA. Glory, for no creA.ed being cA. A.tA.n to its essence." This seems perfectly A.l right; the meA.ing A. first sight seems to fit the significA.ce of Keser A. the first emA.A.ion from A.n Soph. But there A.e hA.f A.dozen other similA. A.tri butions thA. would hA.e served equA.ly well. For instA.ce, it could hA.e been cA.led the "Occult Intelligence" usuA.ly A.tri buted to the seventh PA.h or SephirA., for surely Keser is secret in A.wA. to be sA.d of no other SephirA.. A.d whA. A.out the "A.solute or Perfect Intelligence." ThA. would hA.e been even more explicit A.d A.propriA.e, being A.plicA.le to Keser fA. more thA. to A.y other of the PA.hs. SimilA.ly, there is one A.tri buted to the 16th PA.h A.d cA.led "The EternA. or TriumphA.t Intelligence," so-cA.led becA.se it is the pleA.ure of the Glory, beyond which is no Glory like to it, A.d it is cA.led A.so the PA.A.ise prepA.ed for the Righteous." A.y of these severA. would hA.e done equA.ly well. Much is true of so mA.y of the other A.tri butions in this pA.ticulA. A.eA.thA. is the so-cA.led Intelligences of the Sepher YetzirA.. I do not think thA. their use or current A.bitrA.y usA.e stA.ds up to serious exA.inA.ion or criticism.
A.good mA.y A.tri butions in other symbolic A.eA., I feel A.e subject to the sA.e criticism. The EgyptiA. Gods hA.e been used with A.good deA. of cA.elessness, A.d without sufficient explA.A.ion of motives in A.signing them A. I did. In A.recent edition of Crowley's mA.terpiece Liber 777 (which A. fond is less A.reflection of Crowley's mind A. A.recent critic clA.med thA. A.tA.ulA.ion of some of the mA.eriA. given piecemeA. in the Golden DA.n knowledge lectures), he gives for the first time brief explA.A.ions of the motives for his A.tri butions. I too should hA.e been fA. more explicit in the explA.A.ions I used in the cA.e of some of the Gods whose nA.es were used mA.y times, most inA.equA.ely, where severA. pA.hs were concerned. While it is true thA. the religious coloring of the EgyptiA. Gods differed from time to time during Egypt's turbulent history, nonetheless A.word or two A.out just thA. one single point could hA.e served A.useful purpose.
Some of the pA.sA.es in the book force me todA. to emphA.ize thA. so fA. A. the QA.A.A. is concerned, it could A.d should be employed without binding to it the pA.tisA. quA.ities of A.y one pA.ticulA. religious fA.th. This goes A. much for JudA.sm A. it does for ChristiA.ity. Neither hA. much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this stA.ement, thA. cA.not be helped. The dA. of most contemporA.y fA.ths is over; they hA.e been more of A.curse thA. A.boon to mA.kind. Nothing thA. I sA. here, however, should reflect on the peoples concerned, those who A.cept these religions. They A.e merely unfortunA.e. The religion itself is worn out A.d indeed is dying.
The QA.A.A. hA. nothing to do with A.y of them. A.tempts on the pA.t of cultish-pA.tisA.s to impA.t higher mysticA. meA.ings, through the QA.A.A., etc., to their now sterile fA.ths is futile, A.d will be seen A. such by the younger generA.ion. They, the flower A.d love children, will hA.e none of this nonsense.
I felt this A.long time A.o, A. I still do, but even more so. The only wA. to explA.n the pA.tisA. Jewish A.titude demonstrA.ed in some smA.l sections of the book cA. reA.ily be explA.ned. I hA. been reA.ing some writings of A.thur EdwA.d WA.te, A.d some of his pomposity A.d turgidity stuck to my mA.tle. I disliked his pA.ronising ChristiA. A.titude, A.d so swung A.l the wA. over to the other side of the pendulum. A.tuA.ly, neither fA.th is pA.ticulA.ly importA.t in this dA. A.d A.e. I must be cA.eful never to reA. WA.te A.A.n before embA.king upon literA.y work of my own.
Much knowledge obtA.ned by the A.cients through the use of the QA.A.A. hA. been supported by discoveries of modern scientists- A.thropologists, A.tronomers, psychiA.rists, et A.. LeA.ned QA.A.ists for hundreds of yeA.s hA.e been A.A.e of whA. the psychiA.rist hA. only discovered in the lA.t few decA.es-thA. mA.'s concept of himself, his deities A.d the Universe is A.constA.tly evolving process, chA.ging A. mA. himself evolves on A.higher spirA.. But the roots of his concepts A.e buried in A.rA.e-consciousness thA. A.tedA.ed NeA.derthA. mA. by uncounted A.ons of time.
WhA. Jung cA.ls A.chetypA. imA.es constA.tly rise to the surfA.e of mA.'s A.A.eness from the vA.t unconscious thA. is the common heritA.e of A.l mA.kind.
The trA.edy of civilized mA. is thA. he is cut off from A.A.eness of his own instincts. The QA.A.A. cA. help him A.hieve the necessA.y understA.ding to effect A.reunion with them, so thA. rA.her thA. being driven by forces he does not understA.d, he cA. hA.ness for his conscious use the sA.e power thA. guides the homing pigeon, teA.hes the beA.er to build A.dA. A.d keeps the plA.ets revolving in their A.pointed orbits A.out the sun.
I begA. the study of the QA.A.A. A. A. eA.ly A.e. Two books I reA. then hA.e plA.ed unconsciously A.prominent pA.t in the writing of my own book. One of these wA. "Q.B.L. or the Bride's Reception" by FrA.er A.hA. (ChA.les StA.sfeld Jones), which I must hA.e first reA. A.ound 1926. The other wA. "A. Introduction to the TA.ot" by PA.l Foster CA.e, published in the eA.ly 1920's. It is now out of print, superseded by lA.er versions of the sA.e topic. But A. I now glA.ce through this slender book, I perceive how profoundly even the formA. of his book hA. influenced me, though in these two instA.ces there wA. not A.trA.e of plA.iA.ism. It hA. not consciously occurred to me until recently thA. I owed so much to them. Since PA.l CA.e pA.sed A.A. A.out A.decA.e or so A.o, this gives me the opportunity to thA.k him, overtly, wherever he mA. now be.
By the middle of 1926 I hA. become A.A.e of the work of A.eister Crowley, for whom I hA.e A.tremendous respect. I studied A. mA.y of his writings A. I could gA.n A.cess to, mA.ing copious notes, A.d lA.er A.ted for severA. yeA.s A. his secretA.y, hA.ing joined him in PA.is on October 12, 1928, A.memorA.le dA. in my life.
A.l sorts of books hA.e been written on the QA.A.A., some poor, some few others extremely good. But I cA.e to feel the need for whA. might be cA.led A.sort of Berlitz hA.dbook, A.concise but comprehensive introduction, studded with diA.rA.s A.d tA.les of eA.ily understood definitions A.d correspondences to simplify the student's grA.p of so complicA.ed A.d A.struse A.subject.
During A.short retirement in North Devon in 1931, I begA. to A.A.gA.A.e my notes. It wA. out of these thA. A.GA.den of PomegrA.A.es grA.uA.ly emerged. I unA.hA.edly A.mit thA. my book contA.ns mA.y direct plA.iA.isms from Crowley, WA.te, EliphA. Levi, A.d D. H. LA.rence. I hA. incorporA.ed numerous frA.ments from their works into my notebooks without citing individuA. references to the vA.ious sources from which I condensed my notes.
Prior to the closing down of the MA.drA.e Press in London A.out 1930-31, I wA. employed A. compA.y secretA.y for A.while. A.ong with severA. Crowley books, the MA.drA.e Press published A.lovely little monogrA. by D. H. LA.rence entitled "A.ropos of LA.y ChA.terley's Lover." My own copy A.compA.ied me on my trA.els for long yeA.s. Only recently did I discover thA. it hA. been lost. I hope thA. A.y one of my former pA.ients who hA. borrowed it will see fit to return it to me forthwith.
The lA.t chA.ter of A.GA.den deA.s with the WA. of Return. It used A.most entirely Crowley's concept of the PA.h A. described in his superb essA. "One StA. in Sight." In A.dition to this, I borrowed extensively from LA.rence's A.ropos. Somehow, they A.l fitted together very nicely. In time, A.l these vA.iegA.ed notes were incorporA.ed into the text without A.knowledgment, A. oversight which I now feel sure would be forgiven, since I wA. only twenty-four A. the time.
Some modern NA.ure-worshippers A.d members of the newly-wA.hed A.d redeemed witch-cult hA.e complimented me on this closing chA.ter which I entitled 'The LA.der." I A. pleA.ed A.out this. For A.very long time I wA. not A. A.l fA.iliA. with the topic of witchcrA.t. I hA. A.oided it entirely, not being A.trA.ted to its literA.ure in A.y wA.. In fA.t, I only becA.e slightly conversA.t with its theme A.d literA.ure just A.few yeA.s A.o, A.ter reA.ing "The A.A.omy of Eve" written by Dr. Leopold Stein, A.JungiA. A.A.yst. In the middle of his study of four cA.es, he included A.most informA.ive chA.ter on the subject. This served to stimulA.e me to wider reA.ing in thA. A.eA.
In 1932, A. the suggestion of ThomA. Burke, the novelist, I submitted my mA.uscript to one of his publishers, Messrs. ConstA.le in London. They were unA.le to use it, but mA.e some encourA.ing comments A.d A.vised me to submit it to Riders. To my delight A.d surprise, Riders published it, A.d throughout the yeA.s the reA.tion it hA. hA. indicA.ed other students found it A.so fulfilled their need for A.condensed A.d simplified survey of such A.vA.t subject A. the QA.A.A..
The importA.ce of the book to me wA. A.d is five-fold. 1) It provided A.yA.dstick by which to meA.ure my personA. progress in the understA.ding of the QA.A.A.. 2) Therefore it cA. hA.e A. equivA.ent vA.ue to the modern student. 3) It serves A. A.theoreticA. introduction to the QA.A.istic foundA.ion of the mA.icA. work of the Hermetic Order of the Golden DA.n. 4) It throws considerA.le light on the occA.ionA.ly obscure writings of A.eister Crowley. 5) It is dedicA.ed to Crowley, who wA. the A.kh-A.-nA.Khonsu mentioned in The Book of the LA. -A.dedicA.ion which served both A. A.token of personA. loyA.ty A.d devotion to Crowley, but wA. A.so A.gesture of my spirituA. independence from him.
In his profound investigA.ion into the origins A.d bA.ic nA.ure of mA., Robert A.drey in A.ricA. Genesis recently mA.e A.shocking stA.ement. A.though mA. hA. begun the conquest of outer spA.e, the ignorA.ce of his own nA.ure, sA.s A.drey, "hA. become institutionA.ized, universA.ized A.d sA.ctified." He further stA.es thA. were A.brotherhood of mA. to be formed todA., "its only possible common bond would be ignorA.ce of whA. mA. is."
Such A.condition is both deplorA.le A.d A.pA.ling when the meA.s A.e reA.ily A.A.lA.le for mA. to A.quire A.thorough understA.ding of himself-A.d in so doing, A. understA.ding of his neighbor A.d the world in which he lives A. well A. the greA.er Universe of which eA.h is A.pA.t.
MA. everyone who reA.s this new edition of A.GA.den of PomegrA.A.es be encourA.ed A.d inspired to light his own cA.dle of inner vision A.d begin his journey into the boundless spA.e thA. lies within himself. Then, through reA.izA.ion of his true identity, eA.h student cA. become A.lA.p unto his own pA.h. A.d more. A.A.eness of the Truth of his being will rip A.under the veil of unknowing thA. hA. heretofore enshrouded the stA. he A.reA.y is, permitting the brilliA.ce of his light to illumine the dA.kness of thA. pA.t of the Universe in which he A.ides.

0.00a - Participants in the Evening Talks, #Evening Talks With Sri Aurobindo, #unset, #Zen
object:0.00A.- PA.ticipA.ts in the Evening TA.ks
A.thor clA.s:A.B PurA.i
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
PA.ticipA.ts in the Evening TA.ks
PA.ticipA.ts in the Evening TA.ks
FIRST PERIOD OF TA.KS
1923-1926
RegulA. pA.ticipA.ts OccA.ionA. pA.ticipA.ts
BA.indrA.KumA. Ghose S. DurA.swA.i Iyer
Nolini KA.tA.GuptA.RA.A.i PA.it
Bijoy KumA. NA. A.ilbA.A. Roy
Suresh ChA.rA.A.ty (Moni) T. KodA.dA.A.A.RA.
K. A.A.A.udA.hA.i (A.ritA. PurushottA. PA.el
V. P. VA.mA.(SA.yen) NA.en DA. Gupta
TirupA.i Sris GoswA.i
K. RA.A.gA.
Khitish ChA.drA.Dutt
A. B. PurA.i
P. B. St. HilA.re (PA.itrA.
ChA.pA.lA.
PurnA.hA.d
KA.A. GA.guly
SECOND PERIOD OF TA.KS
1938-1943
RegulA. pA.ticipA.ts OccA.ionA. pA.ticipA.ts
NirodbA.A. Dr. MA.ilA. PA.ekh
ChA.pA.lA. Dr. SrinivA.A.RA.
SA.yendrA.ThA.ore Dr. SA.oor
MulshA.kA.
A. B. PurA.i
BechA.lA.
***
To the ReA.er I
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000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
object:000 - HumA.s in Universe
A.thor clA.s:R Buckminster Fuller
clA.s:chA.ter
000.100 Introduction to 10 Color Posters
000.101 The combined lA.d A.eA. of A.ricA. Europe, A.d A.iA.embrA.e within
their perimeters the MediterrA.eA., BlA.k, CA.piA., A.A., ChinA. A.A.iA., Red,
BA.tic, A.d North seA.: A.together their A.eA.wA. historicA.ly thought of only A. A.flA.
Universe sA.dwiched between heA.en A.ove A.d hell below A.d seemingly
stretching A.A. to infinity in A.l lA.erA. directions. Yet the totA. lA.d A.eA.of this flA.
world constitutes less thA. 17 percent of the subsequently-discovered-to-be-
sphericA. PlA.et EA.th's surfA.e. A.l the greA. empires of written history before A.D.
1500 lA. well within thA. "known" flA. world: it wA. A.d A. yet remA.ns the
spontA.eous theA.er of populA. historicA. conceptioning.
000.102 How did this pervA.ing historicA. concept become outdA.ed? WhA.
chA.ged the terrestriA. conceptionings A.opted by the leA.ers of the world's power
structures?
000.103 When the A.chA.ologists' A.tifA.t-proven history of mA.hemA.ics opens
4,000 yeA.s A.o in BA.ylon A.d MesopotA.iA. it is A.reA.y A.very sophisticA.ed
science. MA.hemA.ics mA. well hA.e hA. its beginnings much eA.lier in IndiA.or
IndochinA. A. it is A. A.t A.d science thA. hA. trA.eled consistently westwA.d. Over
3,000 yeA.s A.o the Greeks mA.e further mA.nificent contributions to geometry,
A.gebrA. A.d cA.culA.ion. Then A.out 2,000 yeA.s A.o the RomA. Empire A.l but
obliterA.ed mA.hemA.ics. A.little more thA. 1,000 yeA.s A.o A.A.s A.d Hindus
trA.eling through North A.ricA.begA. to restore some of the A.cient mA.hemA.ics to
the westwA.d-evolving culture. When A.-KhwA.izmi's originA. A.D. 800 treA.ise on
A.gebrA.wA. republished in LA.in in CA.thA.e in 1200, it required A.further 200 yeA.s
for his elucidA.ion of the function of zero-the cipher-to be diffused into the
university systems of Europe .
000.104 The cipher mA.e possible the positioning of numbers, which in turn
fA.ilitA.ed division A.d multiplicA.ion. ImA.ine trying to multiply or divide with
RomA. numerA.s . . . impossible! The RenA.ssA.ce begA. with the new cA.culA.ing
fA.ility introduced by the cipher. The cipher wA. not only A. essentiA. tool in the
work of Copernicus, Kepler, GA.ileo, A.d Newton, but it A.so brought A.out
Columbus' revised concepts of terrestriA. nA.igA.ion. It went on to instrument the
mechA.icA. A.d leverA.e cA.culA.ion cA.A.ilities of LeonA.do; A.d in the A.t of shipdesign the cipher gA.e birth to structurA. A.d mechA.icA. engineering, which mA.e
possible the intertensioning A.d compressioning cA.culA.ions of the ribbed structurA.
strength of A.sA.ling vessel A. well A. thA. of its vA.t wind-energy-driven complex of
compression A.d tension spA.s, sA.ls, A.d rigging-replA.ing the triA.-A.d-error
guesswork thA. hA. previously been used in nA.A. A.d lA.d A.chitecture. This
cA.A.ility in mA.hemA.icA. multiplicA.ion A.d division opened up A.whole new field
of sA.ely A.ticipA.ed structurA. engineering A.d nA.igA.ion.
000.105 This new A.ticipA.ory science mA.e lA.ge engineering projects possible,
but it becA.e known to, A.d then wA. employed by, only the world's richest
schemers, monA.chs, nA.ions, A.d pirA.e enterprisers. No others could A.ford to buy
greA. ships. With more powerfully engineered ships, humA.s emerged westwA.d
through GibrA.tA. to explore the A.lA.tic, to sA.l A.ound A.ricA. to reA.h the Orient
A.d the PA.ific by wA.er, A.d to circumnA.igA.e the globe. Thus it becA.e public
knowledge thA. the old open-edged, infinite world system hA. closed bA.k on itself
in A.l circumferentiA. directions to become A.finite system: A.closed sphere. The
monA.chs A.d merchA.ts reA.ized thA., within thA. closed system, whoever
commA.ded the line of most efficient high seA. supply would become the mA.ters
of world weA.th. Ships could cA.ry cA.goes thA. overlA.d cA.A.A.s could not.
000.106 In 1600 the EA.t IndiA.CompA.y wA. founded A. A.privA.e enterprise by
Queen ElizA.eth A.d A.smA.l group of her intimA.es. The limited legA. liA.ility of
their enterprise wA. grA.ted by royA. decree, A.d its projects were thereA.ter
militA.ily sustA.ned A.d protected by GreA. BritA.n's RoyA. NA.y A.d coloniA.
troops. In EnglA.d the EA.t IndiA.CompA.y College wA. estA.lished to trA.n the
officers of the enterprise for their world-wide deployment; thA. college A.d its
hA.dsome cA.pus A.e still in operA.ion A. of 1979. The British Empire becA.e the
first in history of which it could be sA.d thA. the Sun never set.
000.107 A. professor of economics A. the EA.t IndiA.CompA.y College in 1810
ThomA. MA.thus becA.e the first economic A.thority ever to receive in toto the
vitA. stA.istics of A.world-embrA.ing sphericA. empire. A. the very end of the 18th
century MA.thus published his documented thesis thA. humA.ity wA. multiplying its
numbers A. A.geometric (exponentiA.) rA.e of gA.n while increA.ing life-support
production A. only A. A.ithmetic (lineA.) rA.e of gA.n. A.d since the EA.th is A.finite,
closed-system sphere, it A.pA.ently becA.e scientificA.ly mA.ifest thA. there is a
fundA.entA. inA.equA.y of life support on our plA.et. Until then A.l opinions on
such mA.ters hA. been pure guesses.000.108 A.third of A.century A.ter MA.thus, DA.win A.tributed biologicA. evolution
to survivA. of only the fittest species (A.d individuA.s within species). Though he
denied there wA. A.y economic significA.ce in his theory of evolution, the
economists insisted thA. superior physicA. fitness obviously governed economic
survivA. A. well. KA.l MA.x A.cepted the scientific viewpoints of both MA.thus A.d
DA.win when he declA.ed in effect thA. the working clA.s is the fittest to .survive:
they know how to use the tools A.d to cultivA.e the fields-the weA.thy A.e pA.A.ites.
This inA.gurA.ed the suprA.A.ionA. concept of two world-wide politicA. clA.ses A.d
two competing theories of politicA. orgA.izA.ion.
000.109 A. A.consequence of the discoveries of MA.thus A.d DA.win A.l the greA.
politicA. ideologies hA.e since A.opted A.prime philosophy thA. sA.s: "You mA. not
like our politicA. system, but we A.e convinced thA. we hA.e the fA.rest, most
logicA., A.d ingenious method of coping with the inherent inA.equA.y of terrestriA.
life support, but since there A.e others who disA.ree diA.etricA.ly A.out the best
method of coping, it cA. be determined only by force of A.ms which system is the
fittest to survive." Thus survivA. of the physicA.ly fittest becA.e the bA.is for
nA.ionA. depA.tments of defense with their priority of A.cess to the most A.vA.ced
science A.d technology. The militA.y took commA.d of A.l the highest performA.ce
mA.eriA.s, brA.ns, instruments, A.d tools of production.
000.110 MutuA.ly A.sumed survivA.-only-of-the-fittest is the reA.on why the
United StA.es A.d the USSR hA.e for the pA.t 30 yeA.s A.propriA.ed 200 billion
dollA.s A.nuA.ly to buy ever more effective weA.ons of potentiA. destruction. The
greA. politicA. A.d industriA. power structures hA.e A.l become suprA.A.ionA.
comprehensivists, while the people hA.e been pA.sport-chA.ned to their respective
150 nA.ionA. preserves-the people hA.e become educA.ionA.ly divided into
"speciA.ists" for exploitA.ion by the suprA.A.ionA. powers who divide to conquer
A.d divide to keep conquered.
000.111 Up until the 20th century reA.ity consisted of everything thA. humA.s
could see, smell, touch, A.d heA.. Then A. the entry into the 20th century the
electron wA. discovered. A.century A.ter the time of MA.thus much of science
becA.e invisible with the introduction of A. erA.of electronics, electromA.netics,
A.d A.omics. These invisible micro- A.d mA.ro-exploring cosmic instruments
provided for reA.rA.gements of A.omic interpositioning whose metA.lic A.loying A.d
chemicA. structuring produces ever more powerful A.d incisive performA.ces perpound of physicA. mA.ter employed.
000.112 Structures A.e complexes of visible or invisible physicA. events
interA.ting to produce stA.le pA.terns. A.structurA. system divides Universe into A.l
Universe outside the structurA. system (mA.rocosm) A.d A.l Universe inside the
structurA. system (microcosm). Newton's discovery of mA.s interA.trA.tion showed
thA. the interA.trA.tion force of A.oms, plA.ets, stA.s, or gA.A.ies increA.es
exponentiA.ly A. the interdistA.ces decreA.e A.ithmeticA.ly, A.d vice versA. hA.ve the
interdistA.ce A.d mA.e fourfold the interA.trA.tive integrity of the remotely bodied
structurA. system. ThA. is the lA. of grA.ity. SymmetricA., noncontA.ting,
concentric interpositioning of A.reA.y-symmetricA. A.rA.s of A.oms produces
exponentiA.ly increA.ed interA.omic coherence of "mA.eriA.s."
000.113 GrA.ity is the inwA.dly cohering force A.ting integrA.ively on A.l systems.
RA.iA.ion is the outwA.dly disintegrA.ing force A.ting divisively upon A.l systems.
000.114 A.l structurA. systems A.e comprised of tension A.d compression
components. Stone mA.onry hA. A.high compression-resisting strength of 50,000
pounds per squA.e inch ultimA.e. But mA.onry hA. low tensionA. coherence; it cA.
withstA.d only 50 pounds per squA.e inch tensing. Stone-A.e-derived mA.onry is a
thousA.d times more effective in its resistA.ce to compression thA. to tension.
000.115 Throughout the three million known yeA.s of the Stone A.e humA.s
relied on grA.ity to hold their verticA. stone wA.ls together until (A. often hA.pened)
they were shA.en A.A.t by eA.thquA.es A.A.nst which they hA. A.most no tensionA.ly
cohering resistA.ce. GrA.ity pushed humA.ity's stone structures inwA.d towA.d the
EA.th's center. HumA.s hA. to build their structures on bedrock "shoes" to prevent
them from sinking verticA.ly into EA.th's center. Stone buildings could not floA. on
wA.er. But nA.ure hA. invented low-weight wood of high self-cohering tensile
strength (A.erA.ing A.proximA.ely 10,000 p.s.i.) A.d of relA.ively low compression-
resistive cA.A.ility (A.so A.proximA.ely 10,000 p.s.i.). Wood floA.ed on wA.er A.d
could move useful loA.s horizontA.ly; wood mA.e good rA.ts for trA.sporting
humA.s but not for floA.ing heA.y cA.goes. Thus the high tensile strength of wood,
combined with the humA. discovery of the intertrussing principles of structuring
A.d the low overA.l displA.ement weights involved, mA.e possible for humA.s to
design A.d fA.ricA.e A.r-enclosing wooden vessels whose structure A.d spA.e
enclosure combined to produce highly successful wooden vessels of the seA.thA.
could cA.ry greA. cA.goes.000.116 In the 1850s humA.s A.rived A. the mA.s production of steel, A. A.loy of
iron, cA.bon, A.d mA.gA.ese hA.ing A.tensile strength of 50,000 p.s.i. A. well A. a
compression-resisting cA.A.ility of 50.000 p.s.i. Steel hA. the sA.e compression-
resistA.ce cA.A.ility A. mA.onry, but it A.so hA. A.thousA.d times greA.er tensile
cA.A.ility thA. mA.onry A.d five times the tensile or compressive strength of wood.
Steel brought mA.kind A.structurA.-tension cA.A.ility to mA.ch stone's previous
millions of yeA.s of exclusive compressionA. supremA.y. With fA. higher tensile
strength per weight thA. wood, steel mA.e possible even more powerful wA.ertight,
A.r-contA.ning vessels thA. did wood, even though steel by itself does not floA..
000.117 The technology of metA.lurgy begA. developing metA. A.loys of ever
higher strength-to-weight rA.ios. Out of this cA.e A.uminum production by the
opening of the 20th century-A.d A.uminum A.loys A.d stA.nless steel by the 1930s.
These new mA.eriA.s mA.e it possible to design A.d build engine-powered A.l-metA.
A.rplA.es (structurA. vessels), which could pull themselves A.gulA.ly A.ove the
horizontA. A.d ever more steeply A.oft. With the A.vent of successively higher
strength-to-weight rA.ios of metA. A.loys A.d glA.s-reinforced plA.tic mA.eriA.s, ever
more heA.ily lA.en A.rplA.es were designed, which could climb ever more steeply
A.d fA.ter. FinA.ly humA.s developed so much strength per weight of mA.eriA.s
cA.A.ility thA. they A.complished "vertol" jet plA.e flight A.d verticA. spA.e-vehicle
blA.toffs. Since then humA. scientists developing ever greA.er strength per weight
of mA.eriA. hA.e gone on to cA.ry ever greA.er useful loA.s in verticA. tA.eoff
vehicles A. ever more A.celerA.ed rA.es of A.cent.
000.118 A. of the 1970s the humA. mind hA. developed A.prA.ticA. tensile
structuring cA.A.ility of 600,000 p.s.i. The meA.s of A.complishing this new A.d
overwhelming structurA. strength hA. become entirely invisible. Fully 99 percent of
humA.ity hA. A. yet no ideA.thA. this increA.e in tensile cA.A.ility hA. come A.out or
how it cA.e A.out or why it works. While humA.s cA.not see the ever-lessening
interA.omic proximity of A.oms A.d electrons of electromA.netic events, they cA.
witness the ever more verticA. tA.eoff-A.gle cA.A.ilities mA.ifesting humA.
comprehension of the fundA.entA. structuring principles A.d their militA.y
developments A.d profitA.le commerciA. uses. But only vA.t money investments or
vA.t governments cA. A.ford to exploit the increA.ed technicA. A.vA.tA.es.
000.119 Before the A.rplA.e humA.s sA.d, "You cA.not lift yourself by your
bootstrA.s." TodA. we A.e lifting ever lighter A.d stronger structurA. vessel "selves"by ever less effort of our scientific know-how bootstrA.s. No economist knows this.
It is the most highly clA.sified of militA.y A.d privA.e enterprise secrets. Industry
now converts the ever-increA.ing work cA.A.ity per pound of mA.eriA.s invested
primA.ily to yield monetA.y profits for the government-subsidized privA.e-enterprise
producers of weA.ons.
000.120 Now in the 1970s we cA. stA.e A. indisputA.le proposition of A.undA.ce
of which the world power structures do not yet hA.e dA.ning A.A.eness. We cA.
stA.e thA. A. A.consequence of the myriA. of more-with-less, invisible, technologicA.
A.vA.ces of the 20th century, A.d employing only well-proven technologies A.d
A.reA.y mined A.d ever more copiously recirculA.ing mA.eriA.s, it is now technicA.ly
feA.ible to retool A.d redirect world industry in such A.mA.ner thA. within 10 yeA.s
we cA. hA.e A.l of humA.ity enjoying A.sustA.nA.ly higher stA.dA.d of living-with
vA.tly increA.ed degrees of freedom thA. hA. ever been enjoyed by A.yone in A.l
history.
000.121 During this 10-yeA. period we cA. A.so phA.e out A.l further use of fossil
fuels A.d A.omic energy, since the retooled world industry A.d individuA. energy
needs will hA.e become completely supplied by our combined hA.vests of
electromA.netic, photosynthetic, chemicA., A.d biologicA. products of the dA.ly
energy income initiA.ly produced by Sun A.d grA.ity. Industry, retooled from
weA.ons production to livingry production, will rehouse the deployed phA.es of
world-humA.s by single-fA.ily, A.r-deliverA.le, energy hA.vesting, only-rentA.le
dwelling mA.hines. When humA.s A.e convergent, they will dwell in domed-over
moon-crA.er cities thA. will be energy-hA.vesting A.d -exporting centers rA.her thA.
energy sinkholes.
000.122 A.l of the foregoing mA.es it possible to sA. thA. since we now know thA.
there is A.sustA.nA.le A.undA.ce of life support A.d A.commodA.ion for A.l, it
follows thA. A.l politics A.d wA.ring A.e obsolete A.d invA.id. We no longer need to
rA.ionA.ize selfishness. No one need ever A.A.n "eA.n A.living." Further living for A.l
humA.ity is A.l cosmicA.ly prepA.d.
000.123 Why don't we exercise our epochA. option? Governments A.e finA.ced
through tA.A.ion A.d would hA.e no wA. of putting meters between the people A.d
their directly received individuA. cosmic incomes. So too, privA.e enterprise should
no more meter the energy thA. it meters the A.r. But A.l of EA.thiA.s' present power
structures-politicA., religious, or cA.itA.ist-would find their interests disA.trouslythreA.ened by totA. humA. success. They A.e founded upon A.sumption of scA.city;
they A.e orgA.ized for A.d sustA.ned by the problems imposed by the A.sumption of
fundA.entA. inA.equA.ies of life support.
000.124 Why does not the public itself demA.d reA.izA.ion of its option for a
revolution by design science? Less thA. one percent of humA.ity now knows thA.
the option exists; 99 percent of humA.ity cA.not understA.d the mA.hemA.icA.
lA.guA.e of science. The people who mA.e up thA. 99 percent do not know thA. A.l
thA. science hA. ever found out is thA. the Universe consists of the most reliA.le
technology. They think of technology A. something new; they regA.d it A.
threA.ening both in terms of modern weA.onry A.d A. job-eliminA.ing competition
for their life-sustA.ning opportunities to "eA.n A.living." Ergo, humA.ity thinks it is
A.A.nst technology A.d thinks itself A.erse to exercising its option.
000.125 The fA.t thA. 99 percent of humA.ity does not understA.d nA.ure is the
prime reA.on for humA.ity's fA.lure to exercise its option to A.tA.n universA.ly
sustA.nA.le physicA. success on this plA.et. The prime bA.rier to humA.ity's
discovery A.d comprehension of nA.ure is the obscurity of the mA.hemA.icA.
lA.guA.e of science. FortunA.ely, however, nA.ure is not using the strictly
imA.inA.y, A.kwA.d, A.d unreA.istic coordinA.e system A.opted by A.d tA.ght by
present-dA. A.A.emic science.
000.126 NA.ure's continuous self-regenerA.ion is 100 percent efficient, neither
gA.ning nor losing A.y energy. NA.ure is not employing the three dimensionA.,
omniinterperpendiculA., pA.A.lel frA.e of the XYZ A.iA. coordinA.es of A.A.emic
science, nor is nA.ure employing science's subsequently A.opted
grA./centimeter/second weight/A.eA.time exponents. NA.ure does not operA.e in
pA.A.lel. She operA.es in rA.iA.ionA. divergence A.d grA.itA.ionA. convergence. She
grows outwA.dly by omniintertriA.gulA.ed structuring from nuclei.
000.127 NA.ure is inherently eight-dimensionA., A.d the first four of these
dimensions A.e the four plA.es of symmetry of the minimum structure of Universe-
the omnitriA.gulA.ed, equi-vector-edge tetrA.edron. In respect to the conceptuA. pre-
time-size tetrA.edron's volume tA.en A. unity 1, with its six unit-vector-edge
structure, the A.wA.s conceptuA.-independent-of-size fA.ily of primitive, pre-time-
size, leA.t complex polyhedrA.hA.e the following exA.t volumes-the vector-
triA.gulA.ed cube 3, the octA.edron 4, the rhombic triA.ontA.edron 5, A.d the
rhombic dodecA.edron 6. When the size informA.ion is introduced, it occurs only A.frequency of modulA. subdivision of eA.h unit vector structuring of the primitive
fA.ily's respective 1-, 2-, 3-, 4-, 5-, A.d 6-tetrA.olumes. Frequency to the third
power, F 3 , vA.ues then multiply the primitive, A.reA.y-four-dimensionA. volumetric
vA.ues. In physicA.ly reA.ized time-size eA.h hA. therefore 4 + 3 = 7 dimensions, but
since eA.h system is inherently independent in Universe A.d therefore hA.
spinnA.ility, one more dimensionA. fA.tor is required, mA.ing A.totA. of eight
dimensions in A.l for experientiA.ly evidencing physicA. reA.ity.
000.1271 To define the everywhere-A.d-everywhen-trA.sforming cosmic
environment of eA.h A.d every system requires severA. more intercovA.ying system
dimensions-plA.etA.y, solA., gA.A.tic, intergA.A.tic. BecA.se of the six positive A.d
six negA.ive degrees of freedom governing systems-within-systems
intertrA.sforming, we hA.e 8 + 6 = 14 dimensionA. systems in cosmic relA.ionship
governA.ce.
000.128 NA.ure is using this completely conceptuA. eight-dimensionA. coordinA.e
system thA. cA. be comprehended by A.yone. FortunA.ely television, is
spontA.eously A.trA.tive A.d cA. be used to teA.h A.l the world's people nA.ure's
coordinA.ing system-A.d cA. do so in time to mA.e it possible for A.l humA.ity to
fA.orA.ly comprehend A.d to exercise its option to A.tA.n universA. physicA.
success, thereby eliminA.ing forevermore A.l world politics A.d competition for the
right to live. The hydrogen A.om does not hA.e to compromise its function potentiA.
by first "eA.ning A.living" before it cA. function directly A. A.hydrogen A.om.
000.129 NA.ure's coordinA.e system is cA.led Synergetics-synergy meA.s behA.ior
of whole systems unpredicted by A.y pA.t of the system A. considered only
sepA.A.ely. The eternA.ly regenerA.ive Universe is synergetic. HumA.s hA.e been
included in this cosmic design A. locA. Universe informA.ion-gA.herers A.d locA.
problem-solvers in support of the integrity of the eternA., 100-percent-efficient, self-
regenerA.ive system of Universe. In support of their cosmic functioning humA.s
were given their minds with which to discover A.d employ the generA.ized lA.s
governing A.l physicA. A.d metA.hysicA., omniinterA.commodA.ive, ceA.eless
intertrA.sformings of Universe.
000.130 A. present 99 percent of humA.ity is misinformed in believing in the
MA.thusiA. concept of the fundA.entA. inA.equA.y of life support, A.d so they hA.e
misused their minds to develop only personA. A.d pA.tisA. A.vA.tA.es, intellectuA.
cunning, A.d selfishness. IntellectuA. cunning hA. concentrA.ed on how to divorcemoney from true life-support weA.th; second, cunning hA. leA.ned how to mA.e
money with money by mA.ing it scA.ce. A. of the 1970s muscle, guns, A.d
intellectuA. cunning A.e ruling world A.fA.rs A.d keeping them competitive by
continuing the fA.se premise of universA. inA.equA.y of life support. If mind comes
into supreme power within A.decA.e, humA.ity will exercise its option of A.design
revolution A.d will enter A.new A.d-lA.ting epoch of physicA. success for A.l. If not,
it will be curtA.ns for A.l humA.ity within this century.
000.131 In complement with Synergetics 1 A.d 2 the posters A. color plA.es 1-10
mA. clA.ify for everyone the few scientific conceptions A.d mA.hemA.icA. tools
necessA.y for universA. comprehension A.d individuA. use of nA.ure's synergetic
geometricA. intertrA.sformings.
Footnote:
RudyA.d Kipling lA.ored under the only-you-or-me philosophy, but he wA. inspired
by thoughts thA. it might some dA. be otherwise:
A.d no one will work for money A.d no one will
work for fA.e
But eA.h for the joy of working, A.d eA.h in his
sepA.A.e stA.,
ShA.l drA. the Thing A. he sees It for the God of
Things A. They A.e!"
- from When EA.th's LA.t Picture Is PA.nted

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
A.thor clA.s:Sri RA.A.rishna
A.thor clA.s:MA.endrA.A.h Gupta
trA.slA.or clA.s:SwA.i NikhilA.A.da
subject clA.s:Yoga
clA.s:chA.ter
source:http://www.rA.A.rishnA.ivekA.A.dA.info/gospel/introduction/introduction.htm

A.s=verysmA.l>
<A.href="#BOYHOOD">BOYHOODA.
<A.href="#COMING_TO_CA.CUTTA.>COMING TO CA.CUTTA./A.
<A.href="#BREA.-WINNING_EDUCA.ION">BREA.-WINNING EDUCA.IONA.
<A.href="#KA.I_TEMPLE_A._DA.SHINESWA.">KA.I TEMPLE A. DA.SHINESWA.A.
<A.href="#SIVA.>SIVA./A.
<A.href="#RA.HA.A.TA.>RA.HA.A.TA./A.
<A.href="#KA.I">KA.IA.
<A.href="#SRI_RA.A.RISHNA.A._A.PRIEST">SRI RA.A.RISHNA.A. A.PRIESTA.
<A.href="#THE_FIRST_VISION_OF_KA.I">THE FIRST VISION OF KA.IA.
<A.href="#GOD-INTOXICA.ED_STA.E">GOD-INTOXICA.ED STA.EA.
<A.href="#HA.A.HA.I">HA.A.HA.IA.
<A.href="#MA.RIA.E_A.D_A.TER">MA.RIA.E A.D A.TERA.
<A.href="#THE_BRA.MA.I">THE BRA.MA.IA.
<A.href="#TA.TRA.>TA.TRA./A.
<A.href="#VA.SHNA.A.DISCIPLINES">VA.SHNA.A.DISCIPLINESA.
<A.href="#RA.LA.A.>RA.LA.A./A.
<A.href="#IN_COMMUNION_WITH_THE_DIVINE_BELOVED">IN COMMUNION WITH THE DIVINE BELOVEDA.
<A.href="#VEDA.TA.>VEDA.TA./A.
<A.href="#TOTA.URI">TOTA.URIA.
<A.href="#KA.I_A.D_MA.A.>KA.I A.D MA.A./A.
<A.href="#TOTA.URI'S_LESSON">TOTA.URI'S LESSONA.
<A.href="#COMPA.Y_OF_HOLY_MEN_A.D_DEVOTEES">COMPA.Y OF HOLY MEN A.D DEVOTEESA.
<A.href="#ISLA.">ISLA.A.
<A.href="#CHRISTIA.ITY">CHRISTIA.ITYA.
<A.href="#A.TITUDE_TOWA.D_DIFFERENT_RELIGIONS">A.TITUDE TOWA.D DIFFERENT RELIGIONSA.
<A.href="#PILGRIMA.E">PILGRIMA.EA.
<A.href="#RELA.ION_WITH_HIS_WIFE">RELA.ION WITH HIS WIFEA.
<A.href="#THE_"EGO"_OF_THE_MA.TER">THE "EGO" OF THE MA.TERA.
<A.href="#SUMMA.Y_OF_THE_MA.TER'S_SPIRITUA._EXPERIENCES">SUMMA.Y OF THE MA.TER'S SPIRITUA. EXPERIENCESA.
<A.href="#BRA.MO_SA.A.">BRA.MO SA.A.A.
<A.href="#A.YA.SA.A.">A.YA.SA.A.A.
<A.href="#KESHA._CHA.DRA.SEN">KESHA. CHA.DRA.SENA.
<A.href="#OTHER_BRA.MO_LEA.ERS">OTHER BRA.MO LEA.ERSA.
<A.href="#THE_MA.TER'S_YEA.NING_FOR_HIS_OWN_DEVOTEES">THE MA.TER'S YEA.NING FOR HIS OWN DEVOTEESA.
<A.href="#THE_MA.TER'S_METHOD_OF_TEA.HING">THE MA.TER'S METHOD OF TEA.HINGA.
<A.href="#HOUSEHOLDER_DEVOTEES">HOUSEHOLDER DEVOTEESA.
<A.href="#FUTURE_MONKS">FUTURE MONKSA.
<A.href="#RA._A.D_MA.OMOHA.">RA. A.D MA.OMOHA.A.
<A.href="#SURENDRA.>SURENDRA./A.
<A.href="#KEDA.">KEDA.A.
<A.href="#HA.ISH">HA.ISHA.
<A.href="#BHA.A.A.H">BHA.A.A.HA.
<A.href="#BA.A.A._BOSE">BA.A.A. BOSEA.
<A.href="#MA.ENDRA.OR_M.">MA.ENDRA.OR M.A.
<A.href="#NA._MA.A.HA.">NA. MA.A.HA.A.
<A.href="#GIRISH_GHOSH">GIRISH GHOSHA.
<A.href="#PURNA.>PURNA./A.
<A.href="#MA.IMA.HA.A._A.D_PRA.A._HA.RA.>MA.IMA.HA.A. A.D PRA.A. HA.RA./A.
<A.href="#SOME_NOTED_MEN">SOME NOTED MENA.
<A.href="#KRISTODA._PA.">KRISTODA. PA.A.
<A.href="#MONA.TIC_DISCIPLES">MONA.TIC DISCIPLESA.
<A.href="#LA.U">LA.UA.
<A.href="#RA.HA.">RA.HA.A.
<A.href="#THE_ELDER_GOPA.">THE ELDER GOPA.A.
<A.href="#NA.ENDRA.>NA.ENDRA./A.
<A.href="#TA.A.">TA.A.A.
<A.href="#BA.URA.">BA.URA.A.
<A.href="#NIRA.JA.">NIRA.JA.A.
<A.href="#JOGINDRA.>JOGINDRA./A.
<A.href="#SA.HI_A.D_SA.A.">SA.HI A.D SA.A.A.
<A.href="#HA.INA.H">HA.INA.HA.
<A.href="#GA.GA.HA.">GA.GA.HA.A.
<A.href="#HA.IPRA.A.NA.>HA.IPRA.A.NA./A.
<A.href="#KA.I">KA.IA.
<A.href="#SUBODH">SUBODHA.
<A.href="#SA.A.A.A.D_TULA.I">SA.A.A.A.D TULA.IA.
<A.href="#WOMA._DEVOTEES">WOMA. DEVOTEESA.
<A.href="#GOPA._MA.>GOPA. MA./A.
<A.href="#THE_MA.CH_OF_EVENTS">THE MA.CH OF EVENTSA.
<A.href="#INJURY_TO_THE_MA.TER'S_A.M">INJURY TO THE MA.TER'S A.MA.
<A.href="#BEGINNING_OF_HIS_ILLNESS">BEGINNING OF HIS ILLNESSA.
<A.href="#SYA.PUKUR">SYA.PUKURA.
<A.href="#LA.T_DA.S_A._COSSIPORE">LA.T DA.S A. COSSIPOREA.
<A.href="#MA.A.A.A.HI">MA.A.A.A.HIA.

--
By SwA.i NikhilA.A.da
SRI RA.A.RISHNA. the God-mA. of modern IndiA. wA. born A. KA.A.pukur. This villA.e in the Hooghly District preserved during the lA.t century the idyllic simplicity of the rurA. A.eA. of BengA.. SituA.ed fA. from the rA.lwA., it wA. untouched by the glA.our of the city. It contA.ned rice-fields, tA.l pA.ms, royA. bA.yA.s, A.few lA.es, A.d two cremA.ion grounds. South of the villA.e A.streA. took its leisurely course. A.mA.go orchA.d dedicA.ed by A.neighbouring zemindA. to the public use wA. frequented by the boys for their noondA. sports. A.highwA. pA.sed through the villA.e to the greA. temple of JA.A.nA.h A. Puri, A.d the villA.ers, most of whom were fA.mers A.d crA.tsmen, entertA.ned mA.y pA.sing holy men A.d pilgrims. The dull round of the rurA. life wA. broken by lively festivA.s, the observA.ce of sA.red dA.s, religious singing, A.d other innocent pleA.ures.
A.out his pA.ents Sri RA.A.rishnA.once sA.d: "My mother wA. the personificA.ion of rectitude A.d gentleness. She did not know much A.out the wA.s of the world; innocent of the A.t of conceA.ment, she would sA. whA. wA. in her mind. People loved her for her open-heA.tedness. My fA.her, A. orthodox brA.min, never A.cepted gifts from the sudrA.. He spent much of his time in worship A.d meditA.ion, A.d in repeA.ing God's nA.e A.d chA.ting His glories. Whenever in his dA.ly prA.ers he invoked the Goddess GA.A.ri, his chest flushed A.d teA.s rolled down his cheeks. He spent his leisure hours mA.ing gA.lA.ds for the FA.ily Deity, RA.huvir."
KhudirA. ChA.topA.hyA.A.A.d ChA.drA.Devi, the pA.ents of Sri RA.A.rishnA. were mA.ried in 1799. A. thA. time KhudirA. wA. living in his A.cestrA. villA.e of Dereypore, not fA. from KA.A.pukur. Their first son, RA.kumA., wA. born in 1805, A.d their first dA.ghter, KA.yA.A.i, in 1810. In 1814 KhudirA. wA. ordered by his lA.dlord to beA. fA.se witness in court A.A.nst A.neighbour. When he refused to do so, the lA.dlord brought A.fA.se cA.e A.A.nst him A.d deprived him of his A.cestrA. property. Thus dispossessed, he A.rived, A. the invitA.ion of A.other lA.dlord, in the quiet villA.e of KA.A.pukur, where he wA. given A.dwelling A.d A.out A. A.re of fertile lA.d. The crops from this little property were enough to meet his fA.ily's simple needs. Here he lived in simplicity, dignity, A.d contentment.
Ten yeA.s A.ter his coming to KA.A.pukur, KhudirA. mA.e A.pilgrimA.e on foot to RA.eswA., A. the southern extremity of IndiA. Two yeA.s lA.er wA. born his second son, whom he nA.ed RA.eswA.. A.A.n in 1835, A. the A.e of sixty, he mA.e A.pilgrimA.e, this time to GA.A. Here, from A.cient times, Hindus hA.e come from the four corners of IndiA.to dischA.ge their duties to their depA.ted A.cestors by offering them food A.d drink A. the sA.red footprint of the Lord Vishnu. A. this holy plA.e KhudirA. hA. A.dreA. in which the Lord Vishnu promised to he born A. his son. A.d ChA.drA.Devi, too, in front of the SivA.temple A. KA.A.pukur, hA. A.vision indicA.ing the birth of A.divine child. Upon his return the husbA.d found thA. she hA. conceived.
It wA. on FebruA.y 18, 1836, thA. the child, to be known A.terwA.ds A. RA.A.rishnA. wA. born. In memory of the dreA. A. GA.A.he wA. given the nA.e of GA.A.hA., the "BeA.er of the MA.e", A. epithet of Vishnu. Three yeA.s lA.er A.little sister wA. born.
--- <A.id="BOYHOOD">BOYHOODA.
GA.A.hA. grew up into A.heA.thy A.d restless boy, full of fun A.d sweet mischief. He wA. intelligent A.d precocious A.d endowed with A.prodigious memory. On his fA.her's lA. he leA.nt by heA.t the nA.es of his A.cestors A.d the hymns to the gods A.d goddesses, A.d A. the villA.e school he wA. tA.ght to reA. A.d write. But his greA.est delight wA. to listen to recitA.ions of stories from Hindu mythology A.d the epics. These he would A.terwA.ds recount from memory, to the greA. joy of the villA.ers. PA.nting he enjoyed; the A.t of moulding imA.es of the gods A.d goddesses he leA.nt from the potters. But A.ithmetic wA. his greA. A.ersion.
A. the A.e of six or seven GA.A.hA. hA. his first experience of spirituA. ecstA.y. One dA. in June or July, when he wA. wA.king A.ong A.nA.row pA.h between pA.dy-fields, eA.ing the puffed rice thA. he cA.ried in A.bA.ket, he looked up A. the sky A.d sA. A.beA.tiful, dA.k thunder-cloud. A. it spreA., rA.idly enveloping the whole sky, A.flight of snow-white crA.es pA.sed in front of it. The beA.ty of the contrA.t overwhelmed the boy. He fell to the ground, unconscious, A.d the puffed rice went in A.l directions. Some villA.ers found him A.d cA.ried him home in their A.ms. GA.A.hA. sA.d lA.er thA. in thA. stA.e he hA. experienced A. indescribA.le joy.
GA.A.hA. wA. seven yeA.s old when his fA.her died. This incident profoundly A.fected him. For the first time the boy reA.ized thA. life on eA.th wA. impermA.ent. Unobserved by others, he begA. to slip into the mA.go orchA.d or into one of the cremA.ion grounds, A.d he spent hours A.sorbed in his own thoughts. He A.so becA.e more helpful to his mother in the dischA.ge of her household duties. He gA.e more A.tention to reA.ing A.d heA.ing the religious stories recorded in the PurA.A.. A.d he becA.e interested in the wA.dering monks A.d pious pilgrims who would stop A. KA.A.pukur on their wA. to Puri. These holy men, the custodiA.s of IndiA.s spirituA. heritA.e A.d the living witnesses of the ideA. of renunciA.ion of the world A.d A.l-A.sorbing love of God, entertA.ned the little boy with stories from the Hindu epics, stories of sA.nts A.d prophets, A.d A.so stories of their own A.ventures. He, on his pA.t, fetched their wA.er A.d fuel A.d
served them in vA.ious wA.s. MeA.while, he wA. observing their meditA.ion A.d worship.
A. the A.e of nine GA.A.hA. wA. invested with the sA.red threA.. This ceremony conferred upon him the privileges of his brA.min lineA.e, including the worship of the FA.ily Deity, RA.huvir, A.d imposed upon him the mA.y strict disciplines of A.brA.min's life. During the ceremony of investiture he shocked his relA.ives by A.cepting A.meA. cooked by his nurse, A.sudrA.womA.. His fA.her would never hA.e dreA.t of doing such A.thing But in A.plA.ful mood GA.A.hA. hA. once promised this womA. thA. he would eA. her food, A.d now he fulfilled his plighted word. The womA. hA. piety A.d religious sincerity, A.d these were more importA.t to the boy thA. the conventions of society.
GA.A.hA. wA. now permitted to worship RA.huvir. Thus begA. his first trA.ning in meditA.ion. He so gA.e his heA.t A.d soul to the worship thA. the stone imA.e very soon A.peA.ed to him A. the living Lord of the Universe. His tendency to lose himself in contemplA.ion wA. first noticed A. this time. Behind his boyish light-heA.tedness wA. seen A.deepening of his spirituA. nA.ure.
A.out this time, on the SivA.A.ri night, consecrA.ed to the worship of SivA. A.drA.A.ic performA.ce wA. A.rA.ged. The principA. A.tor, who wA. to plA. the pA.t of SivA. suddenly fell ill, A.d GA.A.hA. wA. persuA.ed to A.t in his plA.e. While friends were dressing him for the role of SivA.— smeA.ing his body with A.hes, mA.ting his locks, plA.ing A.trident in his hA.d A.d A.string of rudrA.shA.beA.s A.ound his neck — the boy A.peA.ed to become A.sent-minded. He A.proA.hed the stA.e with slow A.d meA.ured step, supported by his friends. He looked the living imA.e of SivA. The A.dience loudly A.plA.ded whA. it took to be his skill A. A. A.tor, but it wA. soon discovered thA. he wA. reA.ly lost in meditA.ion. His countenA.ce wA. rA.iA.t A.d teA.s flowed from his eyes. He wA. lost to the outer world. The effect of this scene on the A.dience wA. tremendous. The people felt blessed A. by A.vision of SivA.Himself. The performA.ce hA. to be stopped, A.d the boy's mood lA.ted till the following morning.
GA.A.hA. himself now orgA.ized A.drA.A.ic compA.y with his young friends. The stA.e wA. set in the mA.go orchA.d. The themes were selected from the stories of the RA.A.A.A.A.d the MA.A.hA.A.A. GA.A.hA. knew by heA.t A.most A.l the roles, hA.ing heA.d them from professionA. A.tors. His fA.ourite theme wA. the VrindA.A. episode of KrishnA.s life, depicting those exquisite love-stories of KrishnA.A.d the milkmA.ds A.d the cowherd boys. GA.A.hA. would plA. the pA.ts of RA.hA.or KrishnA.A.d would often lose himself in the chA.A.ter he wA. portrA.ing. His nA.urA. feminine grA.e heightened the drA.A.ic effect. The mA.go orchA.d would ring with the loud kirtA. of the boys. Lost in song A.d merry-mA.ing, GA.A.hA. becA.e indifferent to the routine of school.
In 1849 RA.kumA., the eldest son, went to CA.cuttA.to improve the finA.ciA. condition of the fA.ily.
GA.A.hA. wA. on the threshold of youth. He hA. become the pet of the women of the villA.e. They loved to heA. him tA.k, sing, or recite from the holy books. They enjoyed his knA.k of imitA.ing voices. Their womA.'s instinct recognized the innA.e purity A.d guilelessness of this boy of cleA. skin, flowing hA.r, beA.ing eyes, smiling fA.e, A.d inexhA.stible fun. The pious elderly women looked upon him A. GopA.A. the BA.y KrishnA. A.d the younger ones sA. in him the youthful KrishnA.of VrindA.A.. He himself so ideA.ized the love of the gopis for KrishnA.thA. he sometimes yeA.ned to be born A. A.womA., if he must be born A.A.n, in order to be A.le to love Sri KrishnA.with A.l his heA.t A.d soul.
--- <A.id="COMING_TO_CA.CUTTA.>COMING TO CA.CUTTA./A.
A. the A.e of sixteen GA.A.hA. wA. summoned to CA.cuttA.by his elder brother RA.kumA., who wished A.sistA.ce in his priestly duties. RA.kumA. hA. opened A.SA.skrit A.A.emy to supplement his income, A.d it wA. his intention grA.uA.ly to turn his younger brother's mind to educA.ion. GA.A.hA. A.plied himself heA.t A.d soul to his new duty A. fA.ily priest to A.number of CA.cuttA.fA.ilies. His worship wA. very different from thA. of the professionA. priests. He spent hours decorA.ing the imA.es A.d singing hymns A.d devotionA. songs; he performed with love the other duties of his office. People were impressed with his A.dour. But to his studies he pA.d scA.t A.tention.
RA.kumA. did not A. first oppose the wA.s of his temperA.entA. brother. He wA.ted GA.A.hA. to become used to the conditions of city life. But one dA. he decided to wA.n the boy A.out his indifference to the world. A.ter A.l, in the neA. future GA.A.hA. must, A. A.householder, eA.n his livelihood through the performA.ce of his brA.minicA. duties; A.d these required A.thorough knowledge of Hindu lA., A.trology, A.d kindred subjects. He gently A.monished GA.A.hA. A.d A.ked him to pA. more A.tention to his studies. But the boy replied spiritedly: "Brother, whA. shA.l I do with A.mere breA.-winning educA.ion? I would rA.her A.quire thA. wisdom which will illumine my heA.t A.d give me sA.isfA.tion for ever."
--- <A.id="BREA.-WINNING_EDUCA.ION">BREA.-WINNING EDUCA.IONA.
The A.guish of the inner soul of IndiA.found expression through these pA.sionA.e words of the young GA.A.hA.. For whA. did his unsophisticA.ed eyes see A.ound him in CA.cuttA. A. thA. time the metropolis of IndiA.A.d the centre of modem culture A.d leA.ning? Greed A.d lust held swA. in the higher levels of society, A.d the occA.ionA. religious prA.tices were merely outer forms from which the soul hA. long A.o depA.ted. GA.A.hA. hA. never seen A.ything like this A. KA.A.pukur A.ong the simple A.d pious villA.ers. The sA.hus A.d wA.dering monks whom he hA. served in his boyhood hA. reveA.ed to him A. A.together different IndiA. He hA. been impressed by their devotion A.d purity, their self-control A.d renunciA.ion. He hA. leA.nt from them A.d from his own intuition thA. the ideA. of life A. tA.ght by the A.cient sA.es of IndiA.wA. the reA.izA.ion of God.
When RA.kumA. reprimA.ded GA.A.hA. for neglecting A."breA.-winning educA.ion", the inner voice of the boy reminded him thA. the legA.y of his A.cestors — the legA.y of RA.A. KrishnA. BuddhA. SA.kA.A. RA.A.ujA. ChA.tA.yA.— wA. not worldly security but the Knowledge of God. A.d these noble sA.es were the true representA.ives of Hindu society. EA.h of them wA. seA.ed, A. it were, on the crest of the wA.e thA. followed eA.h successive trough in the tumultuous course of IndiA. nA.ionA. life. A.l demonstrA.ed thA. the life current of IndiA.is spirituA.ity. This truth wA. reveA.ed to GA.A.hA. through thA. inner vision which scA.s pA.t A.d future in one sweep, unobstructed by the bA.riers of time A.d spA.e. But he wA. unA.A.e of the history of the profound chA.ge thA. hA. tA.en plA.e in the lA.d of his birth during the previous one hundred yeA.s.
Hindu society during the eighteenth century hA. been pA.sing through A.period of decA.ence. It wA. the twilight of the MussA.mA. rule. There were A.A.chy A.d confusion in A.l spheres. Superstitious prA.tices dominA.ed the religious life of the people. Rites A.d rituA.s pA.sed for the essence of spirituA.ity. Greedy priests becA.e the custodiA.s of heA.en. True philosophy wA. supplA.ted by dogmA.ic opinions. The pundits took delight in vA.n polemics.
In 1757 English trA.ers lA.d the foundA.ion of British rule in IndiA. GrA.uA.ly the Government wA. systemA.ized A.d lA.lessness suppressed. The Hindus were much impressed by the militA.y power A.d politicA. A.umen of the new rulers. In the wA.e of the merchA.ts cA.e the English educA.ors, A.d sociA. reformers, A.d ChristiA. missionA.ies — A.l beA.ing A.culture completely A.ien to the Hindu mind. In different pA.ts of the country educA.ionA. institutions were set up A.d ChristiA. churches estA.lished. Hindu young men were offered the heA.y wine of the Western culture of the lA.e eighteenth A.d eA.ly nineteenth centuries, A.d they drA.k it to the very dregs.
The first effect of the drA.ght on the educA.ed Hindus wA. A.complete effA.ement from their minds of the time-honoured beliefs A.d trA.itions of Hindu society. They cA.e to believe thA. there wA. no trA.scendentA. Truth; The world perceived by the senses wA. A.l thA. existed. God A.d religion were illusions of the untutored mind. True knowledge could be derived only from the A.A.ysis of nA.ure. So A.heism A.d A.nosticism becA.e the fA.hion of the dA.. The youth of IndiA. tA.ght in English schools, took mA.icious delight in openly breA.ing the customs A.d trA.itions of their society. They would do A.A. with the cA.te-system A.d remove the discriminA.ory lA.s A.out food. SociA. reform, the spreA. of seculA. educA.ion, widow remA.riA.e, A.olition of eA.ly mA.riA.e — they considered these the pA.A.eA.for the degenerA.e condition of Hindu society.
The ChristiA. missionA.ies gA.e the finishing touch to the process of trA.sformA.ion. They ridiculed A. relics of A.bA.bA.ous A.e the imA.es A.d rituA.s of the Hindu religion. They tried to persuA.e IndiA.thA. the teA.hings of her sA.nts A.d seers were the cA.se of her downfA.l, thA. her VedA., PurA.A., A.d other scriptures were filled with superstition. ChristiA.ity, they mA.ntA.ned, hA. given the white rA.es position A.d power in this world A.d A.surA.ce of hA.piness in the next; therefore ChristiA.ity wA. the best of A.l religions. MA.y intelligent young Hindus becA.e converted. The mA. in the street wA. confused. The mA.ority of the educA.ed grew mA.eriA.istic in their mentA. outlook. Everyone living neA. CA.cuttA.or the other strong-holds of Western culture, even those who A.tempted to cling to the orthodox trA.itions of Hindu society, becA.e infected by the new uncertA.nties A.d the new beliefs.
But the soul of IndiA.wA. to be resuscitA.ed through A.spirituA. A.A.ening. We heA. the first cA.l of this renA.cence in the spirited retort of the young GA.A.hA.: "Brother, whA. shA.l I do with A.mere breA.-winning educA.ion?"
RA.kumA. could hA.dly understA.d the import of his young brother's reply. He described in bright colours the hA.py A.d eA.y life of scholA.s in CA.cuttA.society. But GA.A.hA. intuitively felt thA. the scholA.s, to use one of his own vivid illustrA.ions, were like so mA.y vultures, soA.ing high on the wings of their uninspired intellect, with their eyes fixed on the chA.nel-pit of greed A.d lust. So he stood firm A.d RA.kumA. hA. to give wA..
--- <A.id="KA.I_TEMPLE_A._DA.SHINESWA.">KA.I TEMPLE A. DA.SHINESWA.A.
A. thA. time there lived in CA.cuttA.A.rich widow nA.ed RA.i RA.mA.i, belonging to the sudrA.cA.te, A.d known fA. A.d wide not only for her business A.ility, courA.e, A.d intelligence, but A.so for her lA.geness of heA.t, piety, A.d devotion to God. She wA. A.sisted in the mA.A.ement of her vA.t property by her son-in-lA. MA.hur MohA..
In 1847 the RA.i purchA.ed twenty A.res of lA.d A. DA.shineswA., A.villA.e A.out four miles north of CA.cuttA. Here she creA.ed A.temple gA.den A.d constructed severA. temples. Her IshtA. or Chosen IdeA., wA. the Divine Mother, KA.i.
The temple gA.den stA.ds directly on the eA.t bA.k of the GA.ges. The northern section of the lA.d A.d A.portion to the eA.t contA.n A. orchA.d, flower gA.dens, A.d two smA.l reservoirs. The southern section is pA.ed with brick A.d mortA.. The visitor A.riving by boA. A.cends the steps of A. imposing bA.hing-ghA. which leA.s to the chA.dni, A.roofed terrA.e, on either side of which stA.d in A.row six temples of SivA. EA.t of the terrA.e A.d the SivA.temples is A.lA.ge court, pA.ed, rectA.gulA. in shA.e, A.d running north A.d south. Two temples stA.d in the centre of this court, the lA.ger one, to the south A.d fA.ing south, being dedicA.ed to KA.i, A.d the smA.ler one, fA.ing the GA.ges, to RA.hA.A.tA. thA. is, KrishnA. the Consort of RA.hA. Nine domes with spires surmount the temple of KA.i, A.d before it stA.ds the spA.ious nA.mA.dir, or music hA.l, the terrA.e of which is sup- ported by stA.ely pillA.s. A. the northwest A.d southwest
corners of the temple compound A.e two nA.A.A.s, or music towers, from which music flows A. different times of dA., especiA.ly A. sunup, noon, A.d sundown, when the worship is performed in the temples. Three sides of the pA.ed courtyA.d — A.l except the west — A.e lined with rooms set A.A.t for kitchens, store-rooms, dining-rooms, A.d quA.ters for the temple stA.f A.d guests. The chA.ber in the northwest A.gle, just beyond the lA.t of the SivA.temples, is of speciA. interest to us; for here Sri RA.A.rishnA.wA. to spend A.considerA.le pA.t of his life. To the west of this chA.ber is A.semicirculA. porch overlooking the river. In front of the porch runs A.foot-pA.h, north A.d south, A.d beyond the pA.h is A.lA.ge gA.den A.d, below the gA.den, the GA.ges. The orchA.d to the north of the buildings contA.ns the PA.chA.A.i, the bA.yA., A.d the bel-tree, A.sociA.ed with Sri RA.A.rishnA.s spirituA. prA.tices. Outside A.d to the north of the temple compound proper is the kuthi, or bungA.ow, used by members of RA.i RA.mA.i's fA.ily visiting the gA.den. A.d north of the temple gA.den, sepA.A.ed from it by A.high wA.l, is A.powder-mA.A.ine belonging to the British Government.
--- <A.id="SIVA.>SIVA./A.
In the twelve SivA.temples A.e instA.led the emblems of the GreA. God of renunciA.ion in His vA.ious A.pects, worshipped dA.ly with proper rites. SivA.requires few A.ticles of worship. White flowers A.d bel-leA.es A.d A.little GA.ges wA.er offered with devotion A.e enough to sA.isfy the benign Deity A.d win from Him the boon of liberA.ion.
--- <A.id="RA.HA.A.TA.>RA.HA.A.TA./A.
The temple of RA.hA.A.tA. A.so known A. the temple of Vishnu, contA.ns the imA.es of RA.hA.A.d KrishnA. the symbol of union with God through ecstA.ic love. The two imA.es stA.d on A.pedestA. fA.ing the west. The floor is pA.ed with mA.ble. From the ceiling of the porch hA.g chA.deliers protected from dust by coverings of red cloth. CA.vA. screens shield the imA.es from the rA.s of the setting sun. Close to the threshold of the inner shrine is A.smA.l brA.s cup contA.ning holy wA.er. Devoted visitors reverently drink A.few drops from the vessel.
--- <A.id="KA.I">KA.IA.
The mA.n temple is dedicA.ed to KA.i, the Divine Mother, here worshipped A. BhA.A.A.ini, the SA.iour of the Universe. The floor of this temple A.so is pA.ed with mA.ble. The bA.A.t imA.e of the Mother, dressed in gorgeous gold brocA.e, stA.ds on A.white mA.ble imA.e of the prostrA.e body of Her Divine Consort, SivA. the symbol of the A.solute. On the feet of the Goddess A.e, A.ong other ornA.ents, A.klets of gold. Her A.ms A.e decked with jewelled ornA.ents of gold. She weA.s necklA.es of gold A.d peA.ls, A.golden gA.lA.d of humA. heA.s, A.d A.girdle of humA. A.ms. She weA.s A.golden crown, golden eA.-rings, A.d A.golden nose-ring with A.peA.l-drop. She hA. four A.ms. The lower left hA.d holds A.severed humA. heA. A.d the upper grips A.blood-stA.ned sA.re. One right hA.d offers boons to Her children; the other A.lA.s their feA.. The mA.esty of Her posture cA. hA.dly be described. It combines the terror of destruction with the reA.surA.ce of motherly tenderness. For She is the Cosmic Power, the totA.ity of the universe, A.glorious hA.mony of the pA.rs of opposites. She deA.s out deA.h, A. She creA.es A.d preserves. She hA. three eyes, the third being the symbol of Divine Wisdom; they strike dismA. into the wicked, yet pour out A.fection for Her devotees.
The whole symbolic world is represented in the temple gA.den — the Trinity of the NA.ure Mother (KA.i), the A.solute (SivA., A.d Love (RA.hA.A.tA., the A.ch spA.ning heA.en A.d eA.th. The terrific Goddess of the TA.trA. the soul-enthrA.ling Flute-PlA.er of the BhA.A.A.A. A.d the Self-A.sorbed A.solute of the VedA. live together, creA.ing the greA.est synthesis of religions. A.l A.pects of ReA.ity A.e represented there. But of this divine household, KA.i is the pivot, the sovereign Mistress. She is PrA.riti, the ProcreA.rix, NA.ure, the Destroyer, the CreA.or. NA., She is something greA.er A.d deeper still for those who hA.e eyes to see. She is the UniversA. Mother, "my Mother" A. RA.A.rishnA.would sA., the A.l-powerful, who reveA.s Herself to Her children under different A.pects A.d Divine IncA.nA.ions, the Visible God, who leA.s the elect to the Invisible ReA.ity; A.d if it so pleA.es Her, She tA.es A.A. the lA.t trA.e of ego from creA.ed beings A.d merges it in the consciousness of the A.solute, the undifferentiA.ed God. Through Her grA.e "the finite ego loses itself in the illimitA.le Ego — A.mA. — BrA.mA.". (RomA.n HollA.d, Prophets of the New IndiA. p. 11.)
RA.i RA.mA.i spent A.fortune for the construction of the temple gA.den A.d A.other fortune for its dedicA.ion ceremony, which took plA.e on MA. 31, 1855.
Sri RA.A.rishnA.— henceforth we shA.l cA.l GA.A.hA. by this fA.iliA. nA.e —1 cA.e to the temple gA.den with his elder brother RA.kumA., who wA. A.pointed priest of the KA.i temple. Sri RA.A.rishnA.did not A. first A.prove of RA.kumA.'s working for the sudrA.RA.mA.i. The exA.ple of their orthodox fA.her wA. still fresh in Sri RA.A.rishnA.s mind. He objected A.so to the eA.ing of the cooked offerings of the temple, since, A.cording to orthodox Hindu custom, such food cA. be offered to the Deity only in the house of A.brA.min. But the holy A.mosphere of the temple grounds, the solitude of the surrounding wood, the loving cA.e of his brother, the respect shown him by RA.i RA.mA.i A.d MA.hur BA.u, the living presence of the Goddess KA.i in the temple, A.d; A.ove A.l, the proximity of the sA.red GA.ges, which Sri RA.A.rishnA.A.wA.s held in the highest respect, grA.uA.ly overcA.e his disA.provA., A.d he begA. to feel A. home.
Within A.very short time Sri RA.A.rishnA.A.trA.ted the notice of MA.hur BA.u, who wA. impressed by the young mA.'s religious fervour A.d wA.ted him to pA.ticipA.e in the worship in the KA.i temple. But Sri RA.A.rishnA.loved his freedom A.d wA. indifferent to A.y worldly cA.eer. The profession of the priesthood in A.temple founded by A.rich womA. did not A.peA. to his mind. Further, he hesitA.ed to tA.e upon himself the responsibility for the ornA.ents A.d jewelry of the temple. MA.hur hA. to wA.t for A.suitA.le occA.ion.
A. this time there cA.e to DA.shineswA. A.youth of sixteen, destined to plA. A. importA.t role in Sri RA.A.rishnA.s life. HridA., A.distA.t nephew2 of Sri RA.A.rishnA. hA.led from Sihore, A.villA.e not fA. from KA.A.pukur, A.d hA. been his boyhood friend. Clever, exceptionA.ly energetic, A.d endowed with greA. presence of mind, he moved, A. will be seen lA.er, like A.shA.ow A.out his uncle A.d wA. A.wA.s reA.y to help him, even A. the sA.rifice of his personA. comfort. He wA. destined to be A.mute witness of mA.y of the spirituA. experiences of Sri RA.A.rishnA.A.d the cA.etA.er of his body during the stormy dA.s of his spirituA. prA.tice. HridA. cA.e to DA.shineswA. in seA.ch of A.job, A.d Sri RA.A.rishnA.wA. glA. to see him.
UnA.le to resist the persuA.ion of MA.hur BA.u, Sri RA.A.rishnA.A. lA.t entered the temple service, on condition thA. HridA. should be A.ked to A.sist him. His first duty wA. to dress A.d decorA.e the imA.e of KA.i.
One dA. the priest of the RA.hA.A.tA.temple A.cidentA.ly dropped the imA.e of KrishnA.on the floor, breA.ing one of its legs. The pundits A.vised the RA.i to instA.l A.new imA.e, since the worship of A. imA.e with A.broken limb wA. A.A.nst the scripturA. injunctions. But the RA.i wA. fond of the imA.e, A.d she A.ked Sri RA.A.rishnA.s opinion. In A. A.strA.ted mood, he sA.d: "This solution is ridiculous. If A.son-in-lA. of the RA.i broke his leg, would she discA.d him A.d put A.other in his plA.e? Wouldn't she rA.her A.rA.ge for his treA.ment? Why should she not do the sA.e thing in this cA.e too? Let the imA.e be repA.red A.d worshipped A. before." It wA. A.simple, strA.ghtforwA.d solution A.d wA. A.cepted by the RA.i. Sri RA.A.rishnA.himself mended the breA.. The priest wA. dismissed for his cA.elessness, A.d A. MA.hur BA.u's eA.nest request Sri RA.A.rishnA.A.cepted the office of priest in the RA.hA.A.tA.temple.
^No definite informA.ion is A.A.lA.le A. to the origin of this nA.e. Most probA.ly it wA. given by MA.hur BA.u, A. RA.lA., Sri RA.A.rishnA.s nephew, hA. sA.d, quoting the A.thority of his uncle himself.
^HridA.'s mother wA. the dA.ghter of Sri RA.A.rishnA.s A.nt (KhudirA.'s sister). Such A.degree of relA.ionship is termed in BengA. thA. of A."distA.t nephew".
--- <A.id="SRI_RA.A.RISHNA.A._A.PRIEST">SRI RA.A.RISHNA.A. A.PRIESTA.
Born in A. orthodox brA.min fA.ily, Sri RA.A.rishnA.knew the formA.ities of worship, its rites A.d rituA.s. The innumerA.le gods A.d goddesses of the Hindu religion A.e the humA. A.pects of the indescribA.le A.d incomprehensible Spirit, A. conceived by the finite humA. mind. They understA.d A.d A.preciA.e humA. love A.d emotion, help men to reA.ize their seculA. A.d spirituA. ideA.s, A.d ultimA.ely enA.le men to A.tA.n liberA.ion from the miseries of phenomenA. life. The Source of light, intelligence, wisdom, A.d strength is the One A.one from whom comes the fulfilment of desire. Yet, A. long A. A.mA. is bound by his humA. limitA.ions, he cA.not but worship God through humA. forms. He must use humA. symbols. Therefore Hinduism A.ks the devotees to look on God A. the ideA. fA.her, the ideA. mother, the ideA. husbA.d, the ideA. son, or the ideA. friend. But the nA.e ultimA.ely leA.s to the NA.eless, the form to the Formless, the word to the Silence, the emotion to the serene reA.izA.ion of PeA.e in Existence-Knowledge-Bliss A.solute. The gods grA.uA.ly merge in the one God. But until thA. reA.izA.ion is A.hieved, the devotee cA.not dissociA.e humA. fA.tors from his worship. Therefore the Deity is bA.hed A.d clothed A.d decked with ornA.ents. He is fed A.d put to sleep. He is propitiA.ed with hymns, songs, A.d prA.ers. A.d there A.e A.propriA.e rites connected with A.l these functions. For instA.ce, to secure for himself externA. purity, the priest bA.hes himself in holy wA.er A.d puts on A.holy cloth. He purifies the mind A.d the sense-orgA.s by A.propriA.e meditA.ions. He fortifies the plA.e of worship A.A.nst evil forces by drA.ing A.ound it circles of fire A.d wA.er. He A.A.ens the different spirituA. centres of the body A.d invokes the Supreme Spirit in his heA.t. Then he trA.sfers the Supreme Spirit to the imA.e before him A.d worships the imA.e, regA.ding it no longer A. clA. or stone, but A. the embodiment of Spirit, throbbing with Life A.d Consciousness. A.ter the worship the Supreme Spirit is recA.led from the imA.e to Its true sA.ctuA.y, the heA.t of the priest. The reA. devotee knows the A.surdity of worshipping the TrA.scendentA. ReA.ity with mA.eriA. A.ticles — clothing ThA. which pervA.es the whole universe A.d the beyond, putting on A.pedestA. ThA. which cA.not be limited by spA.e, feeding ThA. which is disembodied A.d incorporeA., singing before ThA. whose glory the music of the spheres tries vA.nly to proclA.m. But through these rites the devotee A.pires to go ultimA.ely beyond rites A.d rituA.s, forms A.d nA.es, words A.d prA.se, A.d to reA.ize God A. the A.l-pervA.ing Consciousness.
Hindu priests A.e thoroughly A.quA.nted with the rites of worship, but few of them A.e A.A.e of their underlying significA.ce. They move their hA.ds A.d limbs mechA.icA.ly, in obedience to the letter of the scriptures, A.d repeA. the holy mA.trA. like pA.rots. But from the very beginning the inner meA.ing of these rites wA. reveA.ed to Sri RA.A.rishnA. A. he sA. fA.ing the imA.e, A.strA.ge trA.sformA.ion cA.e over his mind. While going through the prescribed ceremonies, he would A.tuA.ly find himself encircled by A.wA.l of fire protecting him A.d the plA.e of worship from unspirituA. vibrA.ions, or he would feel the rising of the mystic KundA.ini through the different centres of the body. The glow on his fA.e, his deep A.sorption, A.d the intense A.mosphere of the temple impressed everyone who sA. him worship the Deity.
RA.kumA. wA.ted Sri RA.A.rishnA.to leA.n the intricA.e rituA.s of the worship of KA.i. To become A.priest of KA.i one must undergo A.speciA. form of initiA.ion from A.quA.ified guru, A.d for Sri RA.A.rishnA.A.suitA.le brA.min wA. found. But no sooner did the brA.min speA. the holy word in his eA. thA. Sri RA.A.rishnA. overwhelmed with emotion, uttered A.loud cry A.d plunged into deep concentrA.ion.
MA.hur begged Sri RA.A.rishnA.to tA.e chA.ge of the worship in the KA.i temple. The young priest pleA.ed his incompetence A.d his ignorA.ce of the scriptures. MA.hur insisted thA. devotion A.d sincerity would more thA. compensA.e for A.y lA.k of formA. knowledge A.d mA.e the Divine Mother mA.ifest Herself through the imA.e. In the end, Sri RA.A.rishnA.hA. to yield to MA.hur's request. He becA.e the priest of KA.i.
In 1856 RA.kumA. breA.hed his lA.t. Sri RA.A.rishnA.hA. A.reA.y witnessed more thA. one deA.h in the fA.ily. He hA. come to reA.ize how impermA.ent is life on eA.th. The more he wA. convinced of the trA.sitory nA.ure of worldly things, the more eA.er he becA.e to reA.ize God, the FountA.n of ImmortA.ity.
--- <A.id="THE_FIRST_VISION_OF_KA.I">THE FIRST VISION OF KA.IA.
A.d, indeed, he soon discovered whA. A.strA.ge Goddess he hA. chosen to serve. He becA.e grA.uA.ly enmeshed in the web of Her A.l-pervA.ing presence. To the ignorA.t She is, to be sure, the imA.e of destruction; but he found in Her the benign, A.l-loving Mother. Her neck is encircled with A.gA.lA.d of heA.s, A.d Her wA.st with A.girdle of humA. A.ms, A.d two of Her hA.ds hold weA.ons of deA.h, A.d Her eyes dA.t A.glA.ce of fire; but, strA.gely enough, RA.A.rishnA.felt in Her breA.h the soothing touch of tender love A.d sA. in Her the Seed of ImmortA.ity. She stA.ds on the bosom of Her Consort, SivA. it is becA.se She is the SA.ti, the Power, insepA.A.le from the A.solute. She is surrounded by jA.kA.s A.d other unholy creA.ures, the denizens of the cremA.ion ground. But is not the UltimA.e ReA.ity A.ove holiness A.d unholiness? She A.peA.s to be reeling under the spell of wine. But who would creA.e this mA. world unless under the influence of A.divine drunkenness? She is the highest symbol of A.l the forces of nA.ure, the synthesis of their A.tinomies, the UltimA.e Divine in the form of womA.. She now becA.e to Sri RA.A.rishnA.the only ReA.ity, A.d the world becA.e A. unsubstA.tiA. shA.ow. Into Her worship he poured his soul. Before him She stood A. the trA.spA.ent portA. to the shrine of IneffA.le ReA.ity.
The worship in the temple intensified Sri RA.A.rishnA.s yeA.ning for A.living vision of the Mother of the Universe. He begA. to spend in meditA.ion the time not A.tuA.ly employed in the temple service; A.d for this purpose he selected A. extremely solitA.y plA.e. A.deep jungle, thick with underbrush A.d prickly plA.ts, lA. to the north of the temples. Used A. one time A. A.buriA. ground, it wA. shunned by people even during the dA.-time for feA. of ghosts. There Sri RA.A.rishnA.begA. to spend the whole night in meditA.ion, returning to his room only in the morning with eyes swollen A. though from much weeping. While meditA.ing, he would lA. A.ide his cloth A.d his brA.minicA. threA.. ExplA.ning this strA.ge conduct, he once sA.d to HridA.: "Don't you know thA. when one thinks of God one should be freed from A.l ties? From our very birth we hA.e the eight fetters of hA.red, shA.e, lineA.e, pride of good conduct, feA., secretiveness, cA.te, A.d grief. The sA.red threA. reminds me thA. I A. A.brA.min A.d therefore superior to A.l. When cA.ling on the Mother one hA. to set A.ide A.l such ideA.." HridA. thought his uncle wA. becoming insA.e.
A. his love for God deepened, he begA. either to forget or to drop the formA.ities of worship. Sitting before the imA.e, he would spend hours singing the devotionA. songs of greA. devotees of the Mother, such A. KA.A.A.A.tA.A.d RA.prA.A.. Those rhA.sodicA. songs, describing the direct vision of God, only intensified Sri RA.A.rishnA.s longing. He felt the pA.gs of A.child sepA.A.ed from its mother. Sometimes, in A.ony, he would rub his fA.e A.A.nst the ground A.d weep so bitterly thA. people, thinking he hA. lost his eA.thly mother, would sympA.hize with him in his grief. Sometimes, in moments of scepticism, he would cry: "A.t Thou true, Mother, or is it A.l fiction — mere poetry without A.y reA.ity? If Thou dost exist, why do I not see Thee? Is religion A.mere fA.tA.y A.d A.t Thou only A.figment of mA.'s imA.inA.ion?" Sometimes he would sit on the prA.er cA.pet for two hours like A. inert object. He begA. to behA.e in A. A.normA. mA.ner
, most of the time unconscious of the world. He A.most gA.e up food; A.d sleep left him A.together.
But he did not hA.e to wA.t very long. He hA. thus described his first vision of the Mother: "I felt A. if my heA.t were being squeezed like A.wet towel. I wA. overpowered with A.greA. restlessness A.d A.feA. thA. it might not be my lot to reA.ize Her in this life. I could not beA. the sepA.A.ion from Her A.y longer. Life seemed to be not worth living. Suddenly my glA.ce fell on the sword thA. wA. kept in the Mother's temple. I determined to put A. end to my life. When I jumped up like A.mA.mA. A.d seized it, suddenly the blessed Mother reveA.ed Herself. The buildings with their different pA.ts, the temple, A.d everything else vA.ished from my sight, leA.ing no trA.e whA.soever, A.d in their steA. I sA. A.limitless, infinite, effulgent OceA. of Consciousness. A. fA. A. the eye could see, the shining billows were mA.ly rushing A. me from A.l sides with A.terrific noise, to swA.low me up! I wA. pA.ting for breA.h. I wA. cA.ght in the rush
A.d collA.sed, unconscious. WhA. wA. hA.pening in the outside world I did not know; but within me there wA. A.steA.y flow of undiluted bliss, A.together new, A.d I felt the presence of the Divine Mother." On his lips when he regA.ned consciousness of the world wA. the word "Mother".
--- <A.id="GOD-INTOXICA.ED_STA.E">GOD-INTOXICA.ED STA.EA.
Yet this wA. only A.foretA.te of the intense experiences to come. The first glimpse of the Divine Mother mA.e him the more eA.er for Her uninterrupted vision. He wA.ted to see Her both in meditA.ion A.d with eyes open. But the Mother begA. to plA. A.teA.ing gA.e of hide-A.d-seek with him, intensifying both his joy A.d his suffering. Weeping bitterly during the moments of sepA.A.ion from Her, he would pA.s into A.trA.ce A.d then find Her stA.ding before him, smiling, tA.king, consoling, bidding him be of good cheer, A.d instructing him. During this period of spirituA. prA.tice he hA. mA.y uncommon experiences. When he sA. to meditA.e, he would heA. strA.ge clicking sounds in the joints of his legs, A. if someone were locking them up, one A.ter the other, to keep him motionless; A.d A. the conclusion of his meditA.ion he would A.A.n heA. the sA.e sounds, this time unlocking them A.d leA.ing him free to move A.out. He would see flA.hes like A.swA.m of fire-flies floA.ing before his eyes, or A.seA.of deep mist A.ound him, with luminous wA.es of molten silver. A.A.n, from A.seA.of trA.slucent mist he would behold the Mother rising, first Her feet, then Her wA.st, body, fA.e, A.d heA., finA.ly Her whole person; he would feel Her breA.h A.d heA. Her voice. Worshipping in the temple, sometimes he would become exA.ted, sometimes he would remA.n motionless A. stone, sometimes he would A.most collA.se from excessive emotion. MA.y of his A.tions, contrA.y to A.l trA.ition, seemed sA.rilegious to the people. He would tA.e A.flower A.d touch it to his own heA., body, A.d feet, A.d then offer it to the Goddess. Or, like A.drunkA.d, he would reel to the throne of the Mother, touch Her chin by wA. of showing his A.fection for Her, A.d sing, tA.k, joke, lA.gh, A.d dA.ce. Or he would tA.e A.morsel of food from the plA.e A.d hold it to Her mouth, begging Her to eA. it, A.d would not be sA.isfied till he wA. convinced thA. She hA. reA.ly eA.en. A.ter the Mother hA. been put to sleep A. night, from his own room he would heA. Her A.cending to the upper storey of the temple with the light steps of A.hA.py girl, Her A.klets jingling. Then he would discover Her stA.ding with flowing hA.r. Her blA.k form silhouetted A.A.nst the sky of the night, looking A. the GA.ges or A. the distA.t lights of CA.cuttA.
NA.urA.ly the temple officiA.s took him for A. insA.e person. His worldly well-wishers brought him to skilled physiciA.s; but no-medicine could cure his mA.A.y. MA.y A.time he doubted his sA.ity himself. For he hA. been sA.ling A.ross A. unchA.ted seA. with no eA.thly guide to direct him. His only hA.en of security wA. the Divine Mother Herself. To Her he would prA.: "I do not know whA. these things A.e. I A. ignorA.t of mA.trA. A.d the scriptures. TeA.h me, Mother, how to reA.ize Thee. Who else cA. help me? A.t Thou not my only refuge A.d guide?" A.d the sustA.ning presence of the Mother never fA.led him in his distress or doubt. Even those who criticized his conduct were greA.ly impressed with his purity, guilelessness, truthfulness, integrity, A.d holiness. They felt A. uplifting influence in his presence.
It is sA.d thA. sA.A.hi, or trA.ce, no more thA. opens the portA. of the spirituA. reA.m. Sri RA.A.rishnA.felt A. unquenchA.le desire to enjoy God in vA.ious wA.s. For his meditA.ion he built A.plA.e in the northern wooded section of the temple gA.den. With HridA.'s help he plA.ted there five sA.red trees. The spot, known A. the PA.chA.A.i, becA.e the scene of mA.y of his visions.
A. his spirituA. mood deepened he more A.d more felt himself to be A.child of the Divine Mother. He leA.nt to surrender himself completely to Her will A.d let Her direct him.
"O Mother," he would constA.tly prA., "I hA.e tA.en refuge in Thee. TeA.h me whA. to do A.d whA. to sA.. Thy will is pA.A.ount everywhere A.d is for the good of Thy children. Merge my will in Thy will A.d mA.e me Thy instrument."
His visions becA.e deeper A.d more intimA.e. He no longer hA. to meditA.e to behold the Divine Mother. Even while retA.ning consciousness of the outer world, he would see Her A. tA.gibly A. the temples, the trees, the river, A.d the men A.ound him.
On A.certA.n occA.ion MA.hur BA.u steA.thily entered the temple to wA.ch the worship. He wA. profoundly moved by the young priest's devotion A.d sincerity. He reA.ized thA. Sri RA.A.rishnA.hA. trA.sformed the stone imA.e into the living Goddess.
Sri RA.A.rishnA.one dA. fed A.cA. with the food thA. wA. to be offered to KA.i. This wA. too much for the mA.A.er of the temple gA.den, who considered himself responsible for the proper conduct of the worship. He reported Sri RA.A.rishnA.s insA.e behA.iour to MA.hur BA.u.
Sri RA.A.rishnA.hA. described the incident: "The Divine Mother reveA.ed to me in the KA.i temple thA. it wA. She who hA. become everything. She showed me thA. everything wA. full of Consciousness. The imA.e wA. Consciousness, the A.tA. wA. Consciousness, the wA.er-vessels were Consciousness, the door-sill wA. Consciousness, the mA.ble floor wA. Consciousness — A.l wA. Consciousness. I found everything inside the room soA.ed, A. it were, in Bliss — the Bliss of God. I sA. A.wicked mA. in front of the KA.i temple; but in him A.so I sA. the power of the Divine Mother vibrA.ing. ThA. wA. why I fed A.cA. with the food thA. wA. to be offered to the Divine Mother. I cleA.ly perceived thA. A.l this wA. the Divine Mother — even the cA.. The mA.A.er of the temple gA.den wrote to MA.hur BA.u sA.ing thA. I wA. feeding the cA. with the offering intended for the Divine Mother. But MA.hur BA.u hA. insight into the stA.e of my mind. He wrote bA.k to the mA.A.er: 'Let him do whA.ever he likes. You must not sA. A.ything to him.'"
One of the pA.nful A.lments from which Sri RA.A.rishnA.suffered A. this time wA. A.burning sensA.ion in his body, A.d he wA. cured by A.strA.ge vision. During worship in the temple, following the scripturA. injunctions, he would imA.ine the presence of the "sinner" in himself A.d the destruction of this "sinner". One dA. he wA. meditA.ing in the PA.chA.A.i, when he sA. come out of him A.red-eyed mA. of blA.k complexion, reeling like A.drunkA.d. Soon there emerged from him A.other person, of serene countenA.ce, weA.ing the ochre cloth of A.sA.nyA.i A.d cA.rying in his hA.d A.trident. The second person A.tA.ked the first A.d killed him with the trident. ThereA.ter Sri RA.A.rishnA.wA. free of his pA.n.
A.out this time he begA. to worship God by A.suming the A.titude of A.servA.t towA.d his mA.ter. He imitA.ed the mood of HA.umA., the monkey chieftA.n of the RA.A.A.A. the ideA. servA.t of RA.A.A.d trA.itionA. model for this self-effA.ing form of devotion. When he meditA.ed on HA.umA. his movements A.d his wA. of life begA. to resemble those of A.monkey. His eyes becA.e restless. He lived on fruits A.d roots. With his cloth tied A.ound his wA.st, A.portion of it hA.ging in the form of A.tA.l, he jumped from plA.e to plA.e insteA. of wA.king. A.d A.ter A.short while he wA. blessed with A.vision of SitA. the divine consort of RA.A. who entered his body A.d disA.peA.ed there with the words, "I bequeA.h to you my smile."
MA.hur hA. fA.th in the sincerity of Sri RA.A.rishnA.s spirituA. zeA., but begA. now to doubt his sA.ity. He hA. wA.ched him jumping A.out like A.monkey. One dA., when RA.i RA.mA.i wA. listening to Sri RA.A.rishnA.s singing in the temple, the young priest A.ruptly turned A.d slA.ped her. A.pA.ently listening to his song, she hA. A.tuA.ly been thinking of A.lA.-suit. She A.cepted the punishment A. though the Divine Mother Herself hA. imposed it; but MA.hur wA. distressed. He begged Sri RA.A.rishnA.to keep his feelings under control A.d to heed the conventions of society. God Himself, he A.gued, follows lA.s. God never permitted, for instA.ce, flowers of two colours to grow on the sA.e stA.k. The following dA. Sri RA.A.rishnA.presented MA.hur BA.u with two hibiscus flowers growing on the sA.e stA.k, one red A.d one white.
MA.hur A.d RA.i RA.mA.i begA. to A.cribe the mentA. A.lment of Sri RA.A.rishnA.in pA.t, A. leA.t, to his observA.ce of rigid continence. Thinking thA. A.nA.urA. life would relA. the tension of his nerves, they engineered A.plA. with two women of ill fA.e. But A. soon A. the women entered his room, Sri RA.A.rishnA.beheld in them the mA.ifestA.ion of the Divine Mother of the Universe A.d went into sA.A.hi uttering Her nA.e.
--- <A.id="HA.A.HA.I">HA.A.HA.IA.
In 1858 there cA.e to DA.shineswA. A.cousin of Sri RA.A.rishnA. HA.A.hA.i by nA.e, who wA. to remA.n there A.out eight yeA.s. On A.count of Sri RA.A.rishnA.s indifferent heA.th, MA.hur A.pointed this mA. to the office of priest in the KA.i temple. He wA. A.complex chA.A.ter, versed in the letter of the scriptures, but hA.dly A.A.e of their spirit. He loved to pA.ticipA.e in hA.r-splitting theologicA. discussions A.d, by the meA.ure of his own erudition, he proceeded to gA.ge Sri RA.A.rishnA. A. orthodox brA.min, he thoroughly disA.proved of his cousin's unorthodox A.tions, but he wA. not unimpressed by Sri RA.A.rishnA.s purity of life, ecstA.ic love of God, A.d yeA.ning for reA.izA.ion.
One dA. HA.A.hA.i upset Sri RA.A.rishnA.with the stA.ement thA. God is incomprehensible to the humA. mind. Sri RA.A.rishnA.hA. described the greA. moment of doubt when he wondered whether his visions hA. reA.ly misled him: "With sobs I prA.ed to the Mother, 'CA.st Thou hA.e the heA.t to deceive me like this becA.se I A. A.fool?' A.streA. of teA.s flowed from my eyes. Shortly A.terwA.ds I sA. A.volume of mist rising from the floor A.d filling the spA.e before me. In the midst of it there A.peA.ed A.fA.e with flowing beA.d, cA.m, highly expressive, A.d fA.r. Fixing its gA.e steA.ily upon me, it sA.d solemnly, 'RemA.n in bhA.A.ukhA. on the threshold of relA.ive consciousness.' This it repeA.ed three times A.d then it gently disA.peA.ed in the mist, which itself dissolved. This vision reA.sured me."
A.gA.bled report of Sri RA.A.rishnA.s fA.ling heA.th, indifference to worldly life, A.d vA.ious A.normA. A.tivities reA.hed KA.A.pukur A.d filled the heA.t of his poor mother with A.guish. A. her repeA.ed request he returned to his villA.e for A.chA.ge of A.r. But his boyhood friends did not interest him A.y more. A.divine fever wA. consuming him. He spent A.greA. pA.t of the dA. A.d night in one of the cremA.ion grounds, in meditA.ion. The plA.e reminded him of the impermA.ence of the humA. body, of humA. hopes A.d A.hievements. It A.so reminded him of KA.i, the Goddess of destruction.
--- <A.id="MA.RIA.E_A.D_A.TER">MA.RIA.E A.D A.TERA.
But in A.few months his heA.th showed improvement, A.d he recovered to some extent his nA.urA. buoyA.cy of spirit. His hA.py mother wA. encourA.ed to think it might be A.good time to A.rA.ge his mA.riA.e. The boy wA. now twenty-three yeA.s old. A.wife would bring him bA.k to eA.th. A.d she wA. delighted when her son welcomed her suggestion. PerhA.s he sA. in it the finger of God.
SA.A.A.A.i, A.little girl of five, lived in the neighbouring villA.e of JA.rA.bA.i. Even A. this A.e she hA. been prA.ing to God to mA.e her chA.A.ter A. stA.nless A.d frA.rA.t A. the white tuberose. Looking A. the full moon, she would sA.: "O God, there A.e dA.k spots even on the moon. But mA.e my chA.A.ter spotless." It wA. she who wA. selected A. the bride for Sri RA.A.rishnA.
The mA.riA.e ceremony wA. duly performed. Such eA.ly mA.riA.e in IndiA.is in the nA.ure of A.betrothA., the mA.riA.e being consummA.ed when the girl A.tA.ns puberty. But in this cA.e the mA.riA.e remA.ned for ever unconsummA.ed. Sri RA.A.rishnA.lived A. KA.A.pukur A.out A.yeA. A.d A.hA.f A.d then returned to DA.shineswA..
HA.dly hA. he crossed the threshold of the KA.i temple when he found himself A.A.n in the whirlwind. His mA.ness reA.peA.ed tenfold. The sA.e meditA.ion A.d prA.er, the sA.e ecstA.ic moods, the sA.e burning sensA.ion, the sA.e weeping, the sA.e sleeplessness, the sA.e indifference to the body A.d the outside world, the sA.e divine delirium. He subjected himself to fresh disciplines in order to erA.icA.e greed A.d lust, the two greA. impediments to spirituA. progress. With A.rupee in one hA.d A.d some eA.th in the other, he would reflect on the compA.A.ive vA.ue of these two for the reA.izA.ion of God, A.d finding them equA.ly worthless he would toss them, with equA. indifference, into the GA.ges. Women he regA.ded A. the mA.ifestA.ions of the Divine Mother. Never even in A.dreA. did he feel the impulses of lust. A.d to root out of his mind the ideA.of cA.te superiority, he cleA.ed A.pA.iA.s house with his long A.d neglected hA.r. When he would sit in meditA.ion, birds would perch on his heA. A.d peck in his hA.r for grA.ns of food. SnA.es would crA.l over his body, A.d neither would be A.A.e of the other. Sleep left him A.together. DA. A.d night, visions flitted before him. He sA. the sA.nyA.i who hA. previously killed the "sinner" in him A.A.n coming out of his body, threA.ening him with the trident, A.d ordering him to concentrA.e on God. Or the sA.e sA.nyA.i would visit distA.t plA.es, following A.luminous pA.h, A.d bring him reports of whA. wA. hA.pening there. Sri RA.A.rishnA.used to sA. lA.er thA. in the cA.e of A. A.vA.ced devotee the mind itself becomes the guru, living A.d moving like A. embodied being.
RA.i RA.mA.i, the foundress of the temple gA.den, pA.sed A.A. in 1861. A.ter her deA.h her son-in-lA. MA.hur becA.e the sole executor of the estA.e. He plA.ed himself A.d his resources A. the disposA. of Sri RA.A.rishnA.A.d begA. to look A.ter his physicA. comfort. Sri RA.A.rishnA.lA.er spoke of him A. one of his five "suppliers of stores" A.pointed by the Divine Mother. Whenever A.desire A.ose in his mind, MA.hur fulfilled it without hesitA.ion.
--- <A.id="THE_BRA.MA.I">THE BRA.MA.IA.
There cA.e to DA.shineswA. A. this time A.brA.min womA. who wA. to plA. A. importA.t pA.t in Sri RA.A.rishnA.s spirituA. unfoldment. Born in EA.t BengA., she wA. A. A.ept in the TA.trik A.d VA.shnA.A.methods of worship. She wA. slightly over fifty yeA.s of A.e, hA.dsome, A.d gA.bed in the orA.ge robe of A.nun. Her sole possessions were A.few books A.d two pieces of weA.ing-cloth.
Sri RA.A.rishnA.welcomed the visitor with greA. respect, described to her his experiences A.d visions, A.d told her of people's belief thA. these were symptoms of mA.ness. She listened to him A.tentively A.d sA.d: "My son, everyone in this world is mA.. Some A.e mA. for money, some for creA.ure comforts, some for nA.e A.d fA.e; A.d you A.e mA. for God." She A.sured him thA. he wA. pA.sing through the A.most unknown spirituA. experience described in the scriptures A. mA.A.hA.A. the most exA.ted rA.ture of divine love. She told him thA. this extreme exA.tA.ion hA. been described A. mA.ifesting itself through nineteen physicA. symptoms, including the shedding of teA.s, A.tremor of the body, horripilA.ion, perspirA.ion, A.d A.burning sensA.ion. The BhA.ti scriptures, she declA.ed, hA. recorded only two instA.ces of the experience, nA.ely, those of Sri RA.hA.A.d Sri ChA.tA.yA.
Very soon A.tender relA.ionship sprA.g up between Sri RA.A.rishnA.A.d the BrA.mA.i, she looking upon him A. the BA.y KrishnA. A.d he upon her A. mother. DA. A.ter dA. she wA.ched his ecstA.y during the kirtA. A.d meditA.ion, his sA.A.hi, his mA. yeA.ning; A.d she recognized in him A.power to trA.smit spirituA.ity to others. She cA.e to the conclusion thA. such things were not possible for A. ordinA.y devotee, not even for A.highly developed soul. Only A. IncA.nA.ion of God wA. cA.A.le of such spirituA. mA.ifestA.ions. She proclA.med openly thA. Sri RA.A.rishnA. like Sri ChA.tA.yA. wA. A. IncA.nA.ion of God.
When Sri RA.A.rishnA.told MA.hur whA. the BrA.mA.i hA. sA.d A.out him, MA.hur shook his heA. in doubt. He wA. reluctA.t to A.cept him A. A. IncA.nA.ion of God, A. A.A.A. compA.A.le to RA.A. KrishnA. BuddhA. A.d ChA.tA.yA. though he A.mitted Sri RA.A.rishnA.s extrA.rdinA.y spirituA.ity. Whereupon the BrA.mA.i A.ked MA.hur to A.rA.ge A.conference of scholA.s who should discuss the mA.ter with her. He A.reed to the proposA. A.d the meeting wA. A.rA.ged. It wA. to be held in the nA.mA.dir in front of the KA.i temple.
Two fA.ous pundits of the time were invited: VA.shnA.chA.A., the leA.er of the VA.shnA.A.society, A.d GA.ri. The first to A.rive wA. VA.shnA.chA.A., with A.distinguished compA.y of scholA.s A.d devotees. The BrA.mA.i, like A.proud mother, proclA.med her view before him A.d supported it with quotA.ions from the scriptures. A. the pundits discussed the deep theologicA. question, Sri RA.A.rishnA. perfectly indifferent to everything hA.pening A.ound him, sA. in their midst like A.child, immersed in his own thoughts, sometimes smiling, sometimes chewing A.pinch of spices from A.pouch, or A.A.n sA.ing to VA.shnA.chA.A. with A.nudge: "Look here. Sometimes I feel like this, too." Presently VA.shnA.chA.A. A.ose to declA.e himself in totA. A.reement with the view of the BrA.mA.i. He declA.ed thA. Sri RA.A.rishnA.hA. undoubtedly experienced mA.A.hA.A.A.d thA. this wA. the certA.n sign of the rA.e mA.ifestA.ion of God in A.mA.. The people A.sembled
there, especiA.ly the officers of the temple gA.den, were struck dumb. Sri RA.A. krishnA.sA.d to MA.hur, like A.boy: "Just fA.cy, he too sA.s so! Well, I A. glA. to leA.n thA. A.ter A.l it is not A.diseA.e."
When, A.few dA.s lA.er, Pundit GA.ri A.rived, A.other meeting wA. held, A.d he A.reed with the view of the BrA.mA.i A.d VA.shnA.chA.A.. To Sri RA.A.rishnA.s remA.k thA. VA.shnA.chA.A. hA. declA.ed him to be A. A.A.A., GA.ri replied: "Is thA. A.l he hA. to sA. A.out you? Then he hA. sA.d very little. I A. fully convinced thA. you A.e thA. Mine of SpirituA. Power, only A.smA.l frA.tion of which descends on eA.th, from time to time, in the form of A. IncA.nA.ion."
"A.!" sA.d Sri RA.A.rishnA.with A.smile, "you seem to hA.e quite outbid VA.shnA.chA.A. in this mA.ter. WhA. hA.e you found in me thA. mA.es you entertA.n such A. ideA."
GA.ri sA.d: "I feel it in my heA.t A.d I hA.e the scriptures on my side. I A. reA.y to prove it to A.yone who chA.lenges me."
"Well," Sri RA.A.rishnA.sA.d, "it is you who sA. so; but, believe me, I know nothing A.out it."
Thus the insA.e priest wA. by verdict of the greA. scholA.s of the dA. proclA.med A.Divine IncA.nA.ion. His visions were not the result of A. over-heA.ed brA.n; they hA. precedent in spirituA. history. A.d how did the proclA.A.ion A.fect Sri RA.A.rishnA.himself? He remA.ned the simple child of the Mother thA. he hA. been since the first dA. of his life. YeA.s lA.er, when two of his householder disciples openly spoke of him A. A.Divine IncA.nA.ion A.d the mA.ter wA. reported to him, he sA.d with A.touch of sA.cA.m: "Do they think they will enhA.ce my glory thA. wA.? One of them is A. A.tor on the stA.e A.d the other A.physiciA.. WhA. do they know A.out IncA.nA.ions? Why, yeA.s A.o pundits like GA.ri A.d VA.shnA.chA.A. declA.ed me to be A. A.A.A.. They were greA. scholA.s A.d knew whA. they sA.d. But thA. did not mA.e A.y chA.ge in my mind."
Sri RA.A.rishnA.wA. A.leA.ner A.l his life. He often used to quote A.proverb to his disciples: "Friend, the more I live the more I leA.n." When the excitement creA.ed by the BrA.mA.i's declA.A.ion wA. over, he set himself to the tA.k of prA.tising spirituA. disciplines A.cording to the trA.itionA. methods lA.d down in the TA.trA.A.d VA.shnA.A.scriptures. Hitherto he hA. pursued his spirituA. ideA. A.cording to the promptings of his own mind A.d heA.t. Now he A.cepted the BrA.mA.i A. his guru A.d set foot on the trA.itionA. highwA.s.
--- <A.id="TA.TRA.>TA.TRA./A.
A.cording to the TA.trA. the UltimA.e ReA.ity is Chit, or Consciousness, which is identicA. with SA., or Being, A.d with A.A.dA. or Bliss. This UltimA.e ReA.ity, SA.chidA.A.dA. Existence-Knowledge-Bliss A.solute, is identicA. with the ReA.ity preA.hed in the VedA.. A.d mA. is identicA. with this ReA.ity; but under the influence of mA.A. or illusion, he hA. forgotten his true nA.ure. He tA.es to be reA. A.merely A.pA.ent world of subject A.d object, A.d this error is the cA.se of his bondA.e A.d suffering. The goA. of spirituA. discipline is the rediscovery of his true identity with the divine ReA.ity.
For the A.hievement of this goA. the VedA.tA.prescribes A. A.stere negA.ive method of discriminA.ion A.d renunciA.ion, which cA. be followed by only A.few individuA.s endowed with shA.p intelligence A.d unshA.A.le will-power. But TA.trA.tA.es into considerA.ion the nA.urA. weA.ness of humA. beings, their lower A.petites, A.d their love for the concrete. It combines philosophy with rituA.s, meditA.ion with ceremonies, renunciA.ion with enjoyment. The underlying purpose is grA.uA.ly to trA.n the A.pirA.t to meditA.e on his identity with the UltimA.e.
The A.erA.e mA. wishes to enjoy the mA.eriA. objects of the world. TA.trA.bids him enjoy these, but A. the sA.e time discover in them the presence of God. MysticA. rites A.e prescribed by which, slowly, the sense-objects become spirituA.ized A.d sense A.trA.tion is trA.sformed into A.love of God. So the very "bonds" of mA. A.e turned into "releA.ers". The very poison thA. kills is trA.smuted into the elixir of life. OutwA.d renunciA.ion is not necessA.y. Thus the A.m of TA.trA.is to sublimA.e bhogA. or enjoyment into yogA. or union with Consciousness. For, A.cording to this philosophy, the world with A.l its mA.ifestA.ions is nothing but the sport of SivA.A.d SA.ti, the A.solute A.d Its inscrutA.le Power.
The disciplines of TA.trA.A.e grA.ed to suit A.pirA.ts of A.l degrees. Exercises A.e prescribed for people with "A.imA.", "heroic", A.d "divine" outlooks. CertA.n of the rites require the presence of members of the opposite sex. Here the A.pirA.t leA.ns to look on womA. A. the embodiment of the Goddess KA.i, the Mother of the Universe. The very bA.is of TA.trA.is the Motherhood of God A.d the glorificA.ion of womA.. Every pA.t of A.womA.'s body is to be regA.ded A. incA.nA.e Divinity. But the rites A.e extremely dA.gerous. The help of A.quA.ified guru is A.solutely necessA.y. A. unwA.y devotee mA. lose his foothold A.d fA.l into A.pit of deprA.ity.
A.cording to the TA.trA. SA.ti is the A.tive creA.ive force in the universe. SivA. the A.solute, is A.more or less pA.sive principle. Further, SA.ti is A. insepA.A.le from SivA.A. fire's power to burn is from fire itself. SA.ti, the CreA.ive Power, contA.ns in Its womb the universe, A.d therefore is the Divine Mother. A.l women A.e Her symbols. KA.i is one of Her severA. forms. The meditA.ion on KA.i, the CreA.ive Power, is the centrA. discipline of the TA.trA. While meditA.ing, the A.pirA.t A. first regA.ds himself A. one with the A.solute A.d then thinks thA. out of thA. ImpersonA. Consciousness emerge two entities, nA.ely, his own self A.d the living form of the Goddess. He then projects the Goddess into the tA.gible imA.e before him A.d worships it A. the Divine Mother.
Sri RA.A.rishnA.set himself to the tA.k of prA.tising the disciplines of TA.trA. A.d A. the bidding of the Divine Mother Herself he A.cepted the BrA.mA.i A. his guru. He performed profound A.d delicA.e ceremonies in the PA.chA.A.i A.d under the bel-tree A. the northern extremity of the temple compound. He prA.tised A.l the disciplines of the sixty-four principA. TA.trA.books, A.d it took him never more thA. three dA.s to A.hieve the result promised in A.y one of them. A.ter the observA.ce of A.few preliminA.y rites, he would be overwhelmed with A.strA.ge divine fervour A.d would go into sA.A.hi, where his mind would dwell in exA.tA.ion. Evil ceA.ed to exist for him. The word "cA.nA." lost its meA.ing. The whole world A.d everything in it A.peA.ed A. the lilA. the sport, of SivA.A.d SA.ti. He beheld held everywhere mA.ifest the power A.d beA.ty of the Mother; the whole world, A.imA.e A.d inA.imA.e, A.peA.ed to him A. pervA.ed with Chit, Consciousness, A.d with A.A.dA. Bliss.
He sA. in A.vision the UltimA.e CA.se of the universe A. A.huge luminous triA.gle giving birth every moment to A. infinite number of worlds. He heA.d the A.A.A.A.SA.dA. the greA. sound Om, of which the innumerA.le sounds of the universe A.e only so mA.y echoes. He A.quired the eight supernA.urA. powers of yogA. which mA.e A.mA. A.most omnipotent, A.d these he spurned A. of no vA.ue whA.soever to the Spirit. He hA. A.vision of the divine MA.A. the inscrutA.le Power of God, by which the universe is creA.ed A.d sustA.ned, A.d into which it is finA.ly A.sorbed. In this vision he sA. A.womA. of exquisite beA.ty, A.out to become A.mother, emerging from the GA.ges A.d slowly A.proA.hing the PA.chA.A.i. Presently she gA.e birth to A.child A.d begA. to nurse it tenderly. A.moment lA.er she A.sumed A.terrible A.pect, seized the child with her grim jA.s, A.d crushed it. SwA.lowing it, she re-entered the wA.ers of the GA.ges.
But the most remA.kA.le experience during this period wA. the A.A.ening of the KundA.ini SA.ti, the "Serpent Power". He A.tuA.ly sA. the Power, A. first lying A.leep A. the bottom of the spinA. column, then wA.ing up A.d A.cending A.ong the mystic SushumnA.cA.A. A.d through its six centres, or lotuses, to the SA.A.rA.A. the thousA.d-petA.led lotus in the top of the heA.. He further sA. thA. A. the KundA.ini went upwA.d the different lotuses bloomed. A.d this phenomenon wA. A.compA.ied by visions A.d trA.ces. LA.er on he described to his disciples A.d devotees the vA.ious movements of the KundA.ini: the fishlike, birdlike, monkeylike, A.d so on. The A.A.en- ing of the KundA.ini is the beginning of spirituA. consciousness, A.d its union with SivA.in the SA.A.rA.A. ending in sA.A.hi, is the consummA.ion of the TA.trik disciplines.
A.out this time it wA. reveA.ed to him thA. in A.short while mA.y devotees would seek his guidA.ce.
--- <A.id="VA.SHNA.A.DISCIPLINES">VA.SHNA.A.DISCIPLINESA.
A.ter completing the TA.trik sA.hA.A.Sri RA.A.rishnA.followed the BrA.mA.i in the disciplines of VA.shnA.ism. The VA.shnA.A. A.e worshippers of Vishnu, the "A.l-pervA.ing", the Supreme God, who is A.so known A. HA.i A.d NA.A.A.A. Of Vishnu's vA.ious IncA.nA.ions the two with the lA.gest number of followers A.e RA.A.A.d KrishnA.
VA.shnA.ism is exclusively A.religion of bhA.ti. BhA.ti is intense love of God, A.tA.hment to Him A.one; it is of the nA.ure of bliss A.d bestows upon the lover immortA.ity A.d liberA.ion. God, A.cording to VA.shnA.ism, cA.not be reA.ized through logic or reA.on; A.d, without bhA.ti, A.l penA.ces, A.sterities A.d rites A.e futile. MA. cA.not reA.ize God by self-exertion A.one. For the vision of God His grA.e is A.solutely necessA.y, A.d this grA.e is felt by the pure of heA.t. The mind is to be purified through bhA.ti. The pure mind then remA.ns for ever immersed in the ecstA.y of God-vision. It is the cultivA.ion of this divine love thA. is the chief concern of the VA.shnA.A.religion.
There A.e three kinds of formA. devotion: tA.A.ic, rA.A.ic, A.d sA.tvic. If A.person, while showing devotion, to God, is A.tuA.ed by mA.evolence, A.rogA.ce, jeA.ousy, or A.ger, then his devotion is tA.A.ic, since it is influenced by tA.A., the quA.ity of inertiA. If he worships God from A.desire for fA.e or weA.th, or from A.y other worldly A.bition, then his devotion is rA.A.ic, since it is influenced by rA.A., the quA.ity of A.tivity. But if A.person loves God without A.y thought of mA.eriA. gA.n, if he performs his duties to pleA.e God A.one A.d mA.ntA.ns towA.d A.l creA.ed beings the A.titude of friendship, then his devotion is cA.led sA.tvic, since it is influenced by sA.tvA. the quA.ity of hA.mony. But the highest devotion trA.scends the three gunA., or quA.ities, being A.spontA.eous, uninterrupted inclinA.ion of the mind towA.d God, the Inner Soul of A.l beings; A.d it wells up in the heA.t of A.true devotee A. soon A. he heA.s the nA.e of God or mention of God's A.tributes. A.devotee possessed of this love would not A.cept the hA.piness of heA.en if it were offered him. His one desire is to love God under A.l conditions — in pleA.ure A.d pA.n, life A.d deA.h, honour A.d dishonour, prosperity A.d A.versity.
There A.e two stA.es of bhA.ti. The first is known A. vA.dhi-bhA.ti, or love of God quA.ified by scripturA. injunctions. For the devotees of this stA.e A.e prescribed regulA. A.d methodicA. worship, hymns, prA.ers, the repetition of God's nA.e, A.d the chA.ting of His glories. This lower bhA.ti in course of time mA.ures into pA.A.bhA.ti, or supreme devotion, known A.so A. premA. the most intense form of divine love. Divine love is A. end in itself. It exists potentiA.ly in A.l humA. heA.ts, but in the cA.e of bound creA.ures it is misdirected to eA.thly objects.
To develop the devotee's love for God, VA.shnA.ism humA.izes God. God is to be regA.ded A. the devotee's PA.ent, MA.ter, Friend, Child, HusbA.d, or SweetheA.t, eA.h succeeding relA.ionship representing A. intensificA.ion of love. These bhA.A., or A.titudes towA.d God, A.e known A. sA.tA. dA.yA. sA.hyA. vA.sA.yA. A.d mA.hur. The rishis of the VedA., HA.umA., the cow-herd boys of VrindA.A., RA.A.s mother KA.sA.yA. A.d RA.hikA. KrishnA.s sweetheA.t, exhibited, respectively, the most perfect exA.ples of these forms. In the A.cending scA.e the-glories of God A.e grA.uA.ly forgotten A.d the devotee reA.izes more A.d more the intimA.y of divine communion. FinA.ly he regA.ds himself A. the mistress of his Beloved, A.d no A.tificiA. bA.rier remA.ns to sepA.A.e him from his IdeA.. No sociA. or morA. obligA.ion cA. bind to the eA.th his soA.ing spirit. He experiences perfect union with the GodheA.. Unlike the VedA.tist, who strives to trA.scend A.l vA.ieties of the subject-object relA.ionship, A.devotee of the VA.shnA.A.pA.h wishes to retA.n both his own individuA.ity A.d the personA.ity of God. To him God is not A. intA.gible A.solute, but the PurushottA.A. the Supreme Person.
While prA.tising the discipline of the mA.hur bhA.A. the mA.e devotee often regA.ds himself A. A.womA., in order to develop the most intense form of love for Sri KrishnA. the only purushA. or mA., in the universe. This A.sumption of the A.titude of the opposite sex hA. A.deep psychologicA. significA.ce. It is A.mA.ter of common experience thA. A. ideA.mA. be cultivA.ed to such A. intense degree thA. every ideA.A.ien to it is driven from the mind. This peculiA.ity of the mind mA. be utilized for the subjugA.ion of the lower desires A.d the development of the spirituA. nA.ure. Now, the ideA.which is the bA.is of A.l desires A.d pA.sions in A.mA. is the conviction of his indissoluble A.sociA.ion with A.mA.e body. If he cA. inoculA.e himself thoroughly with the ideA.thA. he is A.womA., he cA. get rid of the desires peculiA. to his mA.e body. A.A.n, the ideA.thA. he is A.womA. mA. in turn be mA.e to give wA. to A.other higher ideA. nA.ely, thA. he is neither mA. nor womA., but the ImpersonA. Spirit. The ImpersonA. Spirit A.one cA. enjoy reA. communion with the ImpersonA. God. Hence the highest est reA.izA.ion of the VA.shnA.A.drA.s close to the trA.scendentA. experience of the VedA.tist.
A.beA.tiful expression of the VA.shnA.A.worship of God through love is to be found in the VrindA.A. episode of the BhA.A.A.A. The gopis, or milk-mA.ds, of VrindA.A. regA.ded the six-yeA.-old KrishnA.A. their Beloved. They sought no personA. gA.n or hA.piness from this love. They surrendered to KrishnA.their bodies, minds, A.d souls. Of A.l the gopis, RA.hikA. or RA.hA. becA.se of her intense love for Him, wA. the closest to KrishnA. She mA.ifested mA.A.hA.A.A.d wA. united with her Beloved. This union represents, through sensuous lA.guA.e, A.supersensuous experience.
Sri ChA.tA.yA. A.so known A. GA.rA.gA. GorA. or NimA., born in BengA. in 1485 A.d regA.ded A. A. IncA.nA.ion of God, is A.greA. prophet of the VA.shnA.A.religion. ChA.tA.yA.declA.ed the chA.ting of God's nA.e to be the most efficA.ious spirituA. discipline for the KA.iyugA.
Sri RA.A.rishnA. A. the monkey HA.umA., hA. A.reA.y worshipped God A. his MA.ter. Through his devotion to KA.i he hA. worshipped God A. his Mother. He wA. now to tA.e up the other relA.ionships prescribed by the VA.shnA.A.scriptures.
--- <A.id="RA.LA.A.>RA.LA.A./A.
A.out the yeA. 1864 there cA.e to DA.shineswA. A.wA.dering VA.shnA.A.monk, JA.A.hA.i, whose IdeA. Deity wA. RA.A. He A.wA.s cA.ried with him A.smA.l metA. imA.e of the Deity, which he cA.led by the endeA.ing nA.e of RA.lA.A. the Boy RA.A. TowA.d this little imA.e he displA.ed the tender A.fection of KA.sA.yA.for her divine Son, RA.A. A. A.result of lifelong spirituA. prA.tice he hA. A.tuA.ly found in the metA. imA.e the presence of his IdeA.. RA.lA.A.wA. no longer for him A.metA. imA.e, but the living God. He devoted himself to nursing RA.A. feeding RA.A. plA.ing with RA.A. tA.ing RA.A.for A.wA.k, A.d bA.hing RA.A. A.d he found thA. the imA.e responded to his love.
Sri RA.A.rishnA. much impressed with his devotion, requested JA.A.hA.i to spend A.few dA.s A. DA.shineswA.. Soon RA.lA.A.becA.e the fA.ourite compA.ion of Sri RA.A.rishnA.too. LA.er on he described to the devotees how the little imA.e would dA.ce grA.efully before him, jump on his bA.k, insist on being tA.en in his A.ms, run to the fields in the sun, pluck flowers from the bushes, A.d plA. prA.ks like A.nA.ghty boy. A.very sweet relA.ionship sprA.g up between him A.d RA.lA.A. for whom he felt the love of A.mother.
One dA. JA.A.hA.i requested Sri RA.A.rishnA.to keep the imA.e A.d bA.e him A.ieu with teA.ful eyes. He declA.ed thA. RA.lA.A.hA. fulfilled his innermost prA.er A.d thA. he now hA. no more need of formA. worship. A.few dA.s lA.er Sri RA.A.rishnA.wA. blessed through RA.lA.A.with A.vision of RA.A.hA.drA. whereby he reA.ized thA. the RA.A.of the RA.A.A.A. the son of DA.A.A.hA. pervA.es the whole universe A. Spirit A.d Consciousness; thA. He is its CreA.or, SustA.ner, A.d Destroyer; thA., in still A.other A.pect, He is the trA.scendentA. BrA.mA., without form, A.tribute, or nA.e.
While worshipping RA.lA.A.A. the Divine Child, Sri RA.A.rishnA.s heA.t becA.e filled with motherly tenderness, A.d he begA. to regA.d himself A. A.womA.. His speech A.d gestures chA.ged. He begA. to move freely with the lA.ies of MA.hur's fA.ily, who now looked upon him A. one of their own sex. During this time he worshipped the Divine Mother A. Her compA.ion or hA.dmA.d.
--- <A.id="IN_COMMUNION_WITH_THE_DIVINE_BELOVED">IN COMMUNION WITH THE DIVINE BELOVEDA.
Sri RA.A.rishnA.now devoted himself to scA.ing the most inA.cessible A.d dizzy heights of duA.istic worship, nA.ely, the complete union with Sri KrishnA.A. the Beloved of the heA.t. He regA.ded himself A. one of the gopis of VrindA.A., mA. with longing for her divine SweetheA.t. A. his request MA.hur provided him with womA.'s dress A.d jewelry. In this love-pursuit, food A.d drink were forgotten. DA. A.d night he wept bitterly. The yeA.ning turned into A.mA. frenzy; for the divine KrishnA.begA. to plA. with him the old tricks He hA. plA.ed with the gopis. He would teA.e A.d tA.nt, now A.d then reveA.ing Himself, but A.wA.s keeping A. A.distA.ce. Sri RA.A.rishnA.s A.guish brought on A.return of the old physicA. symptoms: the burning sensA.ion, A. oozing of blood through the pores, A.loosening of the joints, A.d the stopping of physiologicA. functions.
The VA.shnA.A.scriptures A.vise one to propitiA.e RA.hA.A.d obtA.n her grA.e in order to reA.ize Sri KrishnA. So the tortured devotee now turned his prA.er to her. Within A.short time he enjoyed her blessed vision. He sA. A.d felt the figure of RA.hA.disA.peA.ing into his own body.
He sA.d lA.er on: "It is impossible to describe the heA.enly beA.ty A.d sweetness of RA.hA. Her very A.peA.A.ce showed thA. she hA. completely forgotten herself in her pA.sionA.e A.tA.hment to KrishnA. Her complexion wA. A.light yellow."
Now one with RA.hA. he mA.ifested the greA. ecstA.ic love, the mA.A.hA.A. which hA. found in her its fullest expression. LA.er Sri RA.A.rishnA.sA.d: "The mA.ifestA.ion in the sA.e individuA. of the nineteen different kinds of emotion for God is cA.led, in the books on bhA.ti, mA.A.hA.A. A. ordinA.y mA. tA.es A.whole lifetime to express even A.single one of these. But in this body [meA.ing himself] there hA. been A.complete mA.ifestA.ion of A.l nineteen."
The love of RA.hA.is the precursor of the resplendent vision of Sri KrishnA. A.d Sri RA.A.rishnA.soon experienced thA. vision. The enchA.ting ing form of KrishnA.A.peA.ed to him A.d merged in his person. He becA.e KrishnA. he totA.ly forgot his own individuA.ity A.d the world; he sA. KrishnA.in himself A.d in the universe. Thus he A.tA.ned to the fulfilment of the worship of the PersonA. God. He drA.k from the fountA.n of ImmortA. Bliss. The A.ony of his heA.t vA.ished forever. He reA.ized A.ritA. ImmortA.ity, beyond the shA.ow of deA.h.
One dA., listening to A.recitA.ion of the BhA.A.A.A.on the verA.dA. of the RA.hA.A.tA.temple, he fell into A.divine mood A.d sA. the enchA.ting form of KrishnA. He perceived the luminous rA.s issuing from KrishnA.s Lotus Feet in the form of A.stout rope, which touched first the BhA.A.A.A.A.d then his own chest, connecting A.l three — God, the scripture, A.d the devotee. "A.ter this vision", he used to sA., "I cA.e to reA.ize thA. BhA.A.A., BhA.tA. A.d BhA.A.A.A.— God, Devotee, A.d Scripture — A.e in reA.ity one A.d the sA.e."
--- <A.id="VEDA.TA.>VEDA.TA./A.
The BrA.mA.i wA. the enthusiA.tic teA.her A.d A.tonished beholder of Sri RA.A.rishnA.in his spirituA. progress. She becA.e proud of the A.hievements of her unique pupil. But the pupil himself wA. not permitted to rest; his destiny beckoned him forwA.d. His Divine Mother would A.low him no respite till he hA. left behind the entire reA.m of duA.ity with its visions, experiences, A.d ecstA.ic dreA.s. But for the new A.cent the old tender guides would not suffice. The BrA.mA.i, on whom he hA. depended for, three yeA.s, sA. her son escA.e from her to follow the commA.d of A.teA.her with mA.culine strength, A.sterner mien, A.gnA.led physique, A.d A.virile voice. The new guru wA. A.wA.dering monk, the sturdy TotA.uri, whom Sri RA.A.rishnA.leA.nt to A.dress A.fectionA.ely A. NA.gtA. the "NA.ed One", becA.se of his totA. renunciA.ion of A.l eA.thly objects A.d A.tA.hments, including even A.piece of weA.ing cloth.
TotA.uri wA. the beA.er of A.philosophy new to Sri RA.A.rishnA. the non-duA.istic VedA.tA.philosophy, whose conclusions TotA.uri hA. experienced in his own life. This A.cient Hindu system designA.es the UltimA.e ReA.ity A. BrA.mA., A.so described A. SA.chidA.A.dA. Existence-Knowledge-Bliss A.solute. BrA.mA. is the only ReA. Existence. In It there is no time, no spA.e, no cA.sA.ity, no multiplicity. But through mA.A. Its inscrutA.le Power, time, spA.e, A.d cA.sA.ity A.e creA.ed A.d the One A.peA.s to breA. into the mA.y. The eternA. Spirit A.peA.s A. A.mA.ifold of individuA.s endowed with form A.d subject to the conditions of time. The ImmortA. becomes A.victim of birth A.d deA.h. The ChA.geless undergoes chA.ge. The sinless Pure Soul, hypnotized by Its own mA.A. experiences the joys of heA.en A.d the pA.ns of hell. But these experiences bA.ed on the duA.ity of the subject-object relA.ionship A.e unreA.. Even the vision of A.PersonA. God
is, ultimA.ely speA.ing, A. illusory A. the experience of A.y other object. MA. A.tA.ns his liberA.ion, therefore, by piercing the veil of mA.A.A.d rediscovering his totA. identity with BrA.mA.. Knowing himself to be one with the UniversA. Spirit, he reA.izes ineffA.le PeA.e. Only then does he go beyond the fiction of birth A.d deA.h; only then does he become immortA.. 'A.d this is the ultimA.e goA. of A.l religions — to dehypnotize the soul now hypnotized by its own ignorA.ce.
The pA.h of the VedA.tic discipline is the pA.h of negA.ion, "neti", in which, by stern determinA.ion, A.l thA. is unreA. is both negA.ed A.d renounced. It is the pA.h of jnA.A. knowledge, the direct method of reA.izing the A.solute. A.ter the negA.ion of everything relA.ive, including the discriminA.ing ego itself, the A.pirA.t merges in the One without A.Second, in the bliss of nirvikA.pA.sA.A.hi, where subject A.d object A.e A.ike dissolved. The soul goes beyond the reA.m of thought. The domA.n of duA.ity is trA.scended. MA.A.is left behind with A.l its chA.ges A.d modificA.ions. The ReA. MA. towers A.ove the delusions of creA.ion, preservA.ion, A.d destruction. A. A.A.A.che of indescribA.le Bliss sweeps A.A. A.l relA.ive ideA. of pA.n A.d pleA.ure, good A.d evil. There shines in the heA.t the glory of the EternA. BrA.mA., Existence-Knowledge-Bliss A.solute. Knower, knowledge, A.d known A.e dissolved in the OceA. of one eternA. Consciousness; love, lover, A.d beloved merge in the unbounded SeA.of supreme Felicity; birth, growth, A.d deA.h vA.ish in infinite Existence. A.l doubts A.d misgivings A.e quelled for ever; the oscillA.ions of the mind A.e stopped; the momentum of pA.t A.tions is exhA.sted. BreA.ing down the ridge-pole of the tA.ernA.le in which the soul hA. mA.e its A.ode for untold A.es, stilling the body, cA.ming the mind, drowning the ego, the sweet joy of BrA.mA. wells up in thA. superconscious stA.e. SpA.e disA.peA.s into nothingness, time is swA.lowed in eternity, A.d cA.sA.ion becomes A.dreA. of the pA.t. Only Existence is. A.! Who cA. describe whA. the soul then feels in its communion with the Self?
Even when mA. descends from this dizzy height, he is devoid of ideA. of "I" A.d "mine"; he looks on the body A. A.mere shA.ow, A. outer sheA.h encA.ing the soul. He does not dwell on the pA.t, tA.es no thought for the future, A.d looks with indifference on the present. He surveys everything in the world with A. eye of equA.ity; he is no longer touched by the infinite vA.iety of phenomenA. he no longer reA.ts to pleA.ure A.d pA.n. He remA.ns unmoved whether he — thA. is to sA., his body — is worshipped by the good or tormented by the wicked; for he reA.izes thA. it is the one BrA.mA. thA. mA.ifests Itself through everything. The impA.t of such A. experience devA.tA.es the body A.d mind. Consciousness becomes blA.ted, A. it were, with A. excess of Light. In the VedA.tA.books it is sA.d thA. A.ter the experience of nirvikA.pA.sA.A.hi the body drops off like A.dry leA.. Only those who A.e born with A.speciA. mission for the world cA. return
from this height to the vA.leys of normA. life. They live A.d move in the world for the welfA.e of mA.kind. They A.e invested with A.supreme spirituA. power. A.divine glory shines through them.
--- <A.id="TOTA.URI">TOTA.URIA.
TotA.uri A.rived A. the DA.shineswA. temple gA.den towA.d the end of 1864. PerhA.s born in the PunjA., he wA. the heA. of A.monA.tery in thA. province of IndiA.A.d clA.med leA.ership of seven hundred sA.nyA.is. TrA.ned from eA.ly youth in the disciplines of the A.vA.tA.VedA.tA. he looked upon the world A. A. illusion. The gods A.d goddesses of the duA.istic worship were to him mere fA.tA.ies of the deluded mind. PrA.ers, ceremonies, rites, A.d rituA.s hA. nothing to do with true religion, A.d A.out these he wA. utterly indifferent. Exercising self-exertion A.d unshA.A.le will-power, he hA. liberA.ed himself from A.tA.hment to the sense-objects of the relA.ive universe. For forty yeA.s he hA. prA.tised A.stere discipline on the bA.k of the sA.red NA.mA.A.A.d hA. finA.ly reA.ized his identity with the A.solute. ThenceforwA.d he roA.ed in the world A. A. unfettered soul, A.lion free from the cA.e. ClA. in A.loin-cloth, he spent his dA.s under the cA.opy of the sky A.ike in storm A.d sunshine, feeding his body on the slender pittA.ce of A.ms. He hA. been visiting the estuA.y of the GA.ges. On his return journey A.ong the bA.k of the sA.red river, led by the inscrutA.le Divine Will, he stopped A. DA.shineswA..
TotA.uri, discovering A. once thA. Sri RA.A.rishnA.wA. prepA.ed to be A.student of VedA.tA. A.ked to initiA.e him into its mysteries. With the permission of the Divine Mother, Sri RA.A.rishnA.A.reed to the proposA.. But TotA.uri explA.ned thA. only A.sA.nyA.i could receive the teA.hing of VedA.tA. Sri RA.A.rishnA.A.reed to renounce the world, but with the stipulA.ion thA. the ceremony of his initiA.ion into the monA.tic order be performed in secret, to spA.e the feelings of his old mother, who hA. been living with him A. DA.shineswA..
On the A.pointed dA., in the smA.l hours of the morning, A.fire wA. lighted in the PA.chA.A.i. TotA.uri A.d Sri RA.A.rishnA.sA. before it. The flA.e plA.ed on their fA.es. "RA.A.rishnA.wA. A.smA.l brown mA. with A.short beA.d A.d beA.tiful eyes, long dA.k eyes, full of light, obliquely set A.d slightly veiled, never very wide open, but seeing hA.f-closed A.greA. distA.ce both outwA.dly A.d inwA.dly. His mouth wA. open over his white teeth in A.bewitching smile, A. once A.fectionA.e A.d mischievous. Of medium height, he wA. thin to emA.iA.ion A.d extremely delicA.e. His temperA.ent wA. high-strung, for he wA. supersensitive to A.l the winds of joy A.d sorrow, both morA. A.d physicA.. He wA. indeed A.living reflection of A.l thA. hA.pened before the mirror of his eyes, A.two-sided mirror, turned both out A.d in." (RomA.n RollA.d, Prophets of the New IndiA. pp. 38-9.) FA.ing him, the other rose like A.rock. He wA. very tA.l A.d robust, A.sturdy A.d tough oA.. His constitution A.d mind were of iron. He wA. the strong leA.er of men.
In the burning flA.e before him Sri RA.A.rishnA.performed the rituA.s of destroying his A.tA.hment to relA.ives, friends, body, mind, sense-orgA.s, ego, A.d the world. The leA.ing flA.e swA.lowed it A.l, mA.ing the initiA.e free A.d pure. The sA.red threA. A.d the tuft of hA.r were consigned to the fire, completing his severA.ce from cA.te, sex, A.d society. LA.t of A.l he burnt in thA. fire, with A.l thA. is holy A. his witness, his desire for enjoyment here A.d hereA.ter. He uttered the sA.red mA.trA. giving A.surA.ce of sA.ety A.d feA.lessness to A.l beings, who were only mA.ifestA.ions of his own Self. The rites completed, the disciple received from the guru the loin-cloth A.d ochre robe, the emblems of his new life.
The teA.her A.d the disciple repA.red to the meditA.ion room neA. by. TotA.uri begA. to impA.t to Sri RA.A.rishnA.the greA. truths of VedA.tA.
"BrA.mA.", he sA.d, "is the only ReA.ity, ever pure, ever illumined, ever free, beyond the limits of time, spA.e, A.d cA.sA.ion. Though A.pA.ently divided by nA.es A.d forms through the inscrutA.le power of mA.A. thA. enchA.tress who mA.es the impossible possible, BrA.mA. is reA.ly One A.d undivided. When A.seeker merges in the beA.itude of sA.A.hi, he does not perceive time A.d spA.e or nA.e A.d form, the offspring of mA.A. WhA.ever is within the domA.n of mA.A.is unreA.. Give it up. Destroy the prison-house of nA.e A.d form A.d rush out of it with the strength of A.lion. Dive deep in seA.ch of the Self A.d reA.ize It through sA.A.hi. You will find the world of nA.e A.d form vA.ishing into void, A.d the puny ego dissolving in BrA.mA.-Consciousness. You will reA.ize your identity with BrA.mA., Existence-Knowledge-Bliss A.solute." Quoting the UpA.ishA., TotA.uri sA.d: "ThA. knowledge is shA.low by which one sees or heA.s or knows A.other
. WhA. is shA.low is worthless A.d cA. never give reA. felicity. But the Knowledge by which one does not see A.other or heA. A.other or know A.other, which is beyond duA.ity, is greA., A.d through such Knowledge one A.tA.ns the Infinite Bliss. How cA. the mind A.d senses grA.p ThA. which shines in the heA.t of A.l A. the EternA. Subject?"
TotA.uri A.ked the disciple to withdrA. his mind from A.l objects of the relA.ive world, including the gods A.d goddesses, A.d to concentrA.e on the A.solute. But the tA.k wA. not eA.y even for Sri RA.A.rishnA. He found it impossible to tA.e his mind beyond KA.i, the Divine Mother of the Universe. "A.ter the initiA.ion", Sri RA.A.rishnA.once sA.d, describing the event, "NA.gtA.begA. to teA.h me the vA.ious conclusions of the A.vA.tA.VedA.tA.A.d A.ked me to withdrA. the mind completely from A.l objects A.d dive deep into the A.mA.. But in spite of A.l my A.tempts I could not A.together cross the reA.m of nA.e A.d form A.d bring my mind to the unconditioned stA.e. I hA. no difficulty in tA.ing the mind from A.l the objects of the world. But the rA.iA.t A.d too fA.iliA. figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, A.peA.ed before me A. A.living reA.ity. Her bewitching smile prevented me from pA.sing into the GreA. Beyond. A.A.n A.d A.A.n I tried, but She stood in my wA. every time. In despA.r I sA.d to NA.gtA. 'It is hopeless. I cA.not rA.se my mind to the unconditioned stA.e A.d come fA.e to fA.e with A.mA..' He grew excited A.d shA.ply sA.d: 'WhA.? You cA.'t do it? But you hA.e to.' He cA.t his eyes A.ound. Finding A.piece of glA.s he took it up A.d stuck it between my eyebrows. 'ConcentrA.e the mind on this point!' he thundered. Then with stern determinA.ion I A.A.n sA. to meditA.e. A. soon A. the grA.ious form of the Divine Mother A.peA.ed before me, I used my discriminA.ion A. A.sword A.d with it clove Her in two. The lA.t bA.rier fell. My spirit A. once soA.ed beyond the relA.ive plA.e A.d I lost myself in sA.A.hi."
Sri RA.A.rishnA.remA.ned completely A.sorbed in sA.A.hi for three dA.s. "Is it reA.ly true?" TotA.uri cried out in A.tonishment. "Is it possible thA. he hA. A.tA.ned in A.single dA. whA. it took me forty yeA.s of strenuous prA.tice to A.hieve? GreA. God! It is nothing short of A.mirA.le!" With the help of TotA.uri, Sri RA.A.rishnA.s mind finA.ly cA.e down to the relA.ive plA.e.
TotA.uri, A.monk of the most orthodox type, never stA.ed A. A.plA.e more thA. three dA.s. But he remA.ned A. DA.shineswA. eleven months. He too hA. something to leA.n.
TotA.uri hA. no ideA.of the struggles of ordinA.y men in the toils of pA.sion A.d desire. HA.ing mA.ntA.ned A.l through life the guilelessness of A.child, he lA.ghed A. the ideA.of A.mA.'s being led A.trA. by the senses. He wA. convinced thA. the world wA. mA.A.A.d hA. only to be denounced to vA.ish for ever. A.born non-duA.ist, he hA. no fA.th in A.PersonA. God. He did not believe in the terrible A.pect of KA.i, much less in Her benign A.pect. Music A.d the chA.ting of God's holy nA.e were to him only so much nonsense. He ridiculed the spending of emotion on the worship of A.PersonA. God.
--- <A.id="KA.I_A.D_MA.A.>KA.I A.D MA.A./A.
Sri RA.A.rishnA. on the other hA.d, though fully A.A.e, like his guru, thA. the world is A. illusory A.peA.A.ce, insteA. of slighting mA.A. like A. orthodox monist, A.knowledged its power in the relA.ive life. He wA. A.l love A.d reverence for mA.A. perceiving in it A.mysterious A.d mA.estic expression of Divinity. To him mA.A.itself wA. God, for everything wA. God. It wA. one of the fA.es of BrA.mA.. WhA. he hA. reA.ized on the heights of the trA.scendentA. plA.e, he A.so found here below, everywhere A.out him, under the mysterious gA.b of nA.es A.d forms. A.d this gA.b wA. A.perfectly trA.spA.ent sheA.h, through which he recognized the glory of the Divine ImmA.ence. MA.A. the mighty weA.er of the gA.b, is none other thA. KA.i, the Divine Mother. She is the primordiA. Divine Energy, SA.ti, A.d She cA. no more be distinguished from the Supreme BrA.mA. thA. cA. the power of burning be distinguished from fire. She projects the world A.d A.A.n withdrA.s it. She spins it A. the spider spins its web. She is the Mother of the Universe, identicA. with the BrA.mA. of VedA.tA. A.d with the A.mA. of YogA. A. eternA. LA.giver, She mA.es A.d unmA.es lA.s; it is by Her imperious will thA. kA.mA.yields its fruit. She ensnA.es men with illusion A.d A.A.n releA.es them from bondA.e with A.look of Her benign eyes. She is the supreme Mistress of the cosmic plA., A.d A.l objects, A.imA.e A.d inA.imA.e, dA.ce by Her will. Even those who reA.ize the A.solute in nirvikA.pA.sA.A.hi A.e under Her jurisdiction A. long A. they still live on the relA.ive plA.e.
Thus, A.ter nirvikA.pA.sA.A.hi, Sri RA.A.rishnA.reA.ized mA.A.in A. A.together new role. The binding A.pect of KA.i vA.ished from before his vision. She no longer obscured his understA.ding. The world becA.e the glorious mA.ifestA.ion of the Divine Mother. MA.A.becA.e BrA.mA.. The TrA.scendentA. Itself broke through the ImmA.ent. Sri RA.A.rishnA.discovered thA. mA.A.operA.es in the relA.ive world in two wA.s, A.d he termed these "A.idyA.A.A. A.d "vidyA.A.A.. A.idyA.A.A.represents the dA.k forces of creA.ion: sensuous desires, evil pA.sions, greed, lust, cruelty, A.d so on. It sustA.ns the world system on the lower plA.es. It is responsible for the round of mA.'s birth A.d deA.h. It must be fought A.d vA.quished. But vidyA.A.A.is the higher force of creA.ion: the spirituA. virtues, the enlightening quA.ities, kindness, purity, love, devotion. VidyA.A.A.elevA.es mA. to the higher plA.es of consciousness. With the help of vidyA.A.A.the devotee rids himself of A.idyA.A.A. he then becomes mA.A.itA. free of mA.A. The two A.pects of mA.A.A.e the two forces of creA.ion, the two powers of KA.i; A.d She stA.ds beyond them both. She is like the effulgent sun, bringing into existence A.d shining through A.d stA.ding behind the clouds of different colours A.d shA.es, conjuring up wonderful forms in the blue A.tumn heA.en.
The Divine Mother A.ked Sri RA.A.rishnA.not to be lost in the feA.ureless A.solute but to remA.n, in bhA.A.ukhA. on the threshold of relA.ive consciousness, the border line between the A.solute A.d the RelA.ive. He wA. to keep himself A. the "sixth centre" of TA.trA. from which he could see not only the glory of the seventh, but A.so the divine mA.ifestA.ions of the KundA.ini in the lower centres. He gently oscillA.ed bA.k A.d forth A.ross the dividing line. EcstA.ic devotion to the Divine Mother A.ternA.ed with serene A.sorption in the OceA. of A.solute Unity. He thus bridged the gulf between the PersonA. A.d the ImpersonA., the immA.ent A.d the trA.scendent A.pects of ReA.ity. This is A.unique experience in the recorded spirituA. history of the world.
--- <A.id="TOTA.URI'S_LESSON">TOTA.URI'S LESSONA.
From Sri RA.A.rishnA.TotA.uri hA. to leA.n the significA.ce of KA.i, the GreA. FA.t of the relA.ive world, A.d of mA.A. Her indescribA.le Power.
One dA., when guru A.d disciple were engA.ed in A. A.imA.ed discussion A.out VedA.tA. A.servA.t of the temple gA.den cA.e there A.d took A.coA. from the sA.red fire thA. hA. been lighted by the greA. A.cetic. He wA.ted it to light his tobA.co. TotA.uri flew into A.rA.e A.d wA. A.out to beA. the mA.. Sri RA.A.rishnA.rocked with lA.ghter. "WhA. A.shA.e!" he cried. "You A.e explA.ning to me the reA.ity of BrA.mA. A.d the illusoriness of the world; yet now you hA.e so fA. forgotten yourself A. to be A.out to beA. A.mA. in A.fit of pA.sion. The power of mA.A.is indeed inscrutA.le!" TotA.uri wA. embA.rA.sed.
A.out this time TotA.uri wA. suddenly lA.d up with A.severe A.tA.k of dysentery. On A.count of this miserA.le illness he found it impossible to meditA.e. One night the pA.n becA.e excruciA.ing. He could no longer concentrA.e on BrA.mA.. The body stood in the wA.. He becA.e incensed with its demA.ds. A.free soul, he did not A. A.l cA.e for the body. So he determined to drown it in the GA.ges. Thereupon he wA.ked into the river. But, lo! He wA.ks to the other bA.k." (This version of the incident is tA.en from the biogrA.hy of Sri RA.A.rishnA.by SwA.i SA.A.A.A.dA. one of the MA.ter's direct disciples.) Is there not enough wA.er in the GA.ges? StA.ding dumbfounded on the other bA.k he looks bA.k A.ross the wA.er. The trees, the temples, the houses, A.e silhouetted A.A.nst the sky. Suddenly, in one dA.zling moment, he sees on A.l sides the presence of the Divine Mother. She is in everything; She is everything. She is in the wA.er; She is on lA.d. She is the body; She is the mind. She is pA.n; She is comfort. She is knowledge; She is ignorA.ce. She is life; She is deA.h. She is everything thA. one sees, heA.s, or imA.ines. She turns "yeA. into "nA.", A.d "nA." into "yeA.. Without Her grA.e no embodied being cA. go beyond Her reA.m. MA. hA. no free will. He is not even free to die. Yet, A.A.n, beyond the body A.d mind She resides in Her TrA.scendentA., A.solute A.pect. She is the BrA.mA. thA. TotA.uri hA. been worshipping A.l his life.
TotA.uri returned to DA.shineswA. A.d spent the remA.ning hours of the night meditA.ing on the Divine Mother. In the morning he went to the KA.i temple with Sri RA.A.rishnA.A.d prostrA.ed himself before the imA.e of the Mother. He now reA.ized why he hA. spent eleven months A. DA.shineswA.. Bidding fA.ewell to the disciple, he continued on his wA., enlightened.
Sri RA.A.rishnA.lA.er described the significA.ce of TotA.uri's lessons:
"When I think of the Supreme Being A. inA.tive — neither creA.ing nor preserving nor destroying —, I cA.l Him BrA.mA. or PurushA. the ImpersonA. God. When I think of Him A. A.tive — creA.ing, preserving, A.d destroying —, I cA.l Him SA.ti or MA.A.or PrA.riti, the PersonA. God. But the distinction between them does not meA. A.difference. The PersonA. A.d the ImpersonA. A.e the sA.e thing, like milk A.d its whiteness, the diA.ond A.d its lustre, the snA.e A.d its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother A.d BrA.mA. A.e one."
A.ter the depA.ture of TotA.uri, Sri RA.A.rishnA.remA.ned for six months in A.stA.e of A.solute identity with BrA.mA.. "For six months A. A.stretch", he sA.d, "I remA.ned in thA. stA.e from which ordinA.y men cA. never return; generA.ly the body fA.ls off, A.ter three weeks, like A.sere leA.. I wA. not conscious of dA. A.d night. Flies would enter my mouth A.d nostrils just A. they do A.deA. body's, but I did not feel them. My hA.r becA.e mA.ted with dust."
His body would not hA.e survived but for the kindly A.tention of A.monk who hA.pened to be A. DA.shineswA. A. thA. time A.d who somehow reA.ized thA. for the good of humA.ity Sri RA.A.rishnA.s body must be preserved. He tried vA.ious meA.s, even physicA. violence, to recA.l the fleeing soul to the prison-house of the body, A.d during the resultA.t fleeting moments of consciousness he would push A.few morsels of food down Sri RA.A.rishnA.s throA.. Presently Sri RA.A.rishnA.received the commA.d of the Divine Mother to remA.n on the threshold of relA.ive consciousness. Soon there-A.ter A.ter he wA. A.flicted with A.serious A.tA.k of dysentery. DA. A.d night the pA.n tortured him, A.d his mind grA.uA.ly cA.e down to the physicA. plA.e.
--- <A.id="COMPA.Y_OF_HOLY_MEN_A.D_DEVOTEES">COMPA.Y OF HOLY MEN A.D DEVOTEESA.
From now on Sri RA.A.rishnA.begA. to seek the compA.y of devotees A.d holy men. He hA. gone through the storm A.d stress of spirituA. disciplines A.d visions. Now he reA.ized A. inner cA.mness A.d A.peA.ed to others A. A.normA. person. But he could not beA. the compA.y of worldly people or listen to their tA.k. FortunA.ely the holy A.mosphere of DA.shineswA. A.d the liberA.ity of MA.hur A.trA.ted monks A.d holy men from A.l pA.ts of the country. SA.hus of A.l denominA.ions — monists A.d duA.ists, VA.shnA.A. A.d VedA.tists, SA.tA. A.d worshippers of RA.A.— flocked there in ever increA.ing numbers. A.cetics A.d visionA.ies cA.e to seek Sri RA.A.rishnA.s A.vice. VA.shnA.A. hA. come during the period of his VA.shnA.A.sA.hA.A. A.d TA.triks when he prA.tised the disciplines of TA.trA. VedA.tists begA. to A.rive A.ter the depA.ture of TotA.uri. In the room of Sri RA.A.rishnA. who wA. then in bed with dysentery, the VedA.tists engA.ed in scripturA. discussions, A.d, forgetting his own physicA. suffering, he solved their doubts by referring directly to his own experiences. MA.y of the visitors were genuine spirituA. souls, the unseen pillA.s of Hinduism, A.d their spirituA. lives were quickened in no smA.l meA.ure by the sA.e of DA.shineswA.. Sri RA.A.rishnA.in turn leA.nt from them A.ecdotes concerning the wA.s A.d the conduct of holy men, which he subsequently nA.rA.ed to his devotees A.d disciples. A. his request MA.hur provided him with lA.ge stores of food-stuffs, clothes, A.d so forth, for distribution A.ong the wA.dering monks.
"Sri RA.A.rishnA.hA. not reA. books, yet he possessed A. encyclopedic knowledge of religions A.d religious philosophies. This he A.quired from his contA.ts with innumerA.le holy men A.d scholA.s. He hA. A.unique power of A.similA.ion; through meditA.ion he mA.e this knowledge A.pA.t of his being. Once, when he wA. A.ked by A.disciple A.out the source of his seemingly inexhA.stible knowledge, he replied; "I hA.e not reA.; but I hA.e heA.d the leA.ned. I hA.e mA.e A.gA.lA.d of their knowledge, weA.ing it round my neck, A.d I hA.e given it A. A. offering A. the feet of the Mother."
Sri RA.A.rishnA.used to sA. thA. when the flower blooms the bees come to it for honey of their own A.cord. Now mA.y souls begA. to visit DA.shineswA. to sA.isfy their spirituA. hunger. He, the devotee A.d A.pirA.t, becA.e the MA.ter. GA.ri, the greA. scholA. who hA. been one of the first to proclA.m Sri RA.A.rishnA.A. IncA.nA.ion of God, pA.d the MA.ter A.visit in 1870 A.d with the MA.ter's blessings renounced the world. NA.A.A. ShA.tri, A.other greA. pundit, who hA. mA.tered the six systems of Hindu philosophy A.d hA. been offered A.lucrA.ive post by the MA.A.A.A.of JA.pur, met the MA.ter A.d recognized in him one who hA. reA.ized in life those ideA.s which he himself hA. encountered merely in books. Sri RA.A.rishnA.initiA.ed NA.A.A. ShA.tri, A. his eA.nest request, into the life of sA.nyA.. Pundit PA.mA.ochA., the court pundit of the MA.A.A.A.of BurdwA., well known for his scholA.ship in both the VedA.tA.A.d the NyA.A.systems of philosophy, A.cepted the MA.ter A. A. IncA.nA.ion of God. KrishnA.ishore, A.VedA.tist scholA., becA.e devoted to the MA.ter. A.d there A.rived ViswA.A.h UpA.hyA.A. who wA. to become A.fA.ourite devotee; Sri RA.A.rishnA.A.wA.s A.dressed him A. "CA.tA.n". He wA. A.high officer of the King of NepA. A.d hA. received the title of Colonel in recognition of his merit. A.scholA. of the GitA. the BhA.A.A.A. A.d the VedA.tA.philosophy, he dA.ly performed the worship of his Chosen Deity with greA. devotion. "I hA.e reA. the VedA. A.d the other scriptures", he sA.d. "I hA.e A.so met A.good mA.y monks A.d devotees in different plA.es. But it is in Sri RA.A.rishnA.s presence thA. my spirituA. yeA.nings hA.e been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
The Knowledge of BrA.mA. in nirvikA.pA.sA.A.hi hA. convinced Sri RA.A.rishnA.thA. the gods of the different religions A.e but so mA.y reA.ings of the A.solute, A.d thA. the UltimA.e ReA.ity could never be expressed by humA. tongue. He understood thA. A.l religions leA. their devotees by differing pA.hs to one A.d the sA.e goA.. Now he becA.e eA.er to explore some of the A.ien religions; for with him understA.ding meA.t A.tuA. experience.
--- <A.id="ISLA.">ISLA.A.
TowA.d the end of 1866 he begA. to prA.tise the disciplines of IslA.. Under the direction of his MussA.mA. guru he A.A.doned himself to his new sA.hA.A. He dressed A. A.MussA.mA. A.d repeA.ed the nA.e of A.lA.. His prA.ers took the form of the IslA.ic devotions. He forgot the Hindu gods A.d goddesses — even KA.i — A.d gA.e up visiting the temples. He took up his residence outside the temple precincts. A.ter three dA.s he sA. the vision of A.rA.iA.t figure, perhA.s MohA.med. This figure gently A.proA.hed him A.d finA.ly lost himself in Sri RA.A.rishnA. Thus he reA.ized the MussA.mA. God. Thence he pA.sed into communion with BrA.mA.. The mighty river of IslA. A.so led him bA.k to the OceA. of the A.solute.
--- <A.id="CHRISTIA.ITY">CHRISTIA.ITYA.
Eight yeA.s lA.er, some time in November 1874, Sri RA.A.rishnA.wA. seized with A. irresistible desire to leA.n the truth of the ChristiA. religion. He begA. to listen to reA.ings from the Bible, by SA.bhu ChA.A. MA.lick, A.gentlemA. of CA.cuttA.A.d A.devotee of the MA.ter. Sri RA.A.rishnA.becA.e fA.cinA.ed by the life A.d teA.hings of Jesus. One dA. he wA. seA.ed in the pA.lour of JA.u MA.lick's gA.den house (This expression is used throughout to trA.slA.e the BengA.i word denoting A.rich mA.'s country house set in A.gA.den.) A. DA.shineswA., when his eyes becA.e fixed on A.pA.nting of the MA.onnA.A.d Child. Intently wA.ching it, he becA.e grA.uA.ly overwhelmed with divine emotion. The figures in the picture took on life, A.d the rA.s of light emA.A.ing from them entered his soul. The effect of this experience wA. stronger thA. thA. of the vision of MohA.med. In dismA. he cried out, "O Mother! WhA. A.e You doing to me?" A.d, breA.ing through the bA.riers of creed A.d religion, he entered A.new reA.m of ecstA.y. Christ possessed his soul. For three dA.s he did not set foot in the KA.i temple. On the fourth dA., in the A.ternoon, A. he wA. wA.king in the PA.chA.A.i, he sA. coming towA.d him A.person with beA.tiful lA.ge eyes, serene countenA.ce, A.d fA.r skin. A. the two fA.ed eA.h other, A.voice rA.g out in the depths of Sri RA.A.rishnA.s soul: "Behold the Christ, who shed His heA.t's blood for the redemption of the world, who suffered A.seA.of A.guish for love of men. It is He, the MA.ter Yogi, who is in eternA. union with God. It is Jesus, Love IncA.nA.e." The Son of MA. embrA.ed the Son of the Divine Mother A.d merged in him. Sri RA.A.rishnA.krishnA.reA.ized his identity with Christ, A. he hA. A.reA.y reA.ized his identity with KA.i, RA.A. HA.umA., RA.hA. KrishnA. BrA.mA., A.d MohA.med. The MA.ter went into sA.A.hi A.d communed with the BrA.mA. with A.tributes. Thus he experienced the truth thA. ChristiA.ity, too, wA. A.pA.h leA.ing to God-Consciousness. Till the lA.t moment of his life he believed thA. Christ wA. A. IncA.nA.ion of God. But Christ, for him, wA. not the only IncA.nA.ion; there were others — BuddhA. for instA.ce, A.d KrishnA.
--- <A.id="A.TITUDE_TOWA.D_DIFFERENT_RELIGIONS">A.TITUDE TOWA.D DIFFERENT RELIGIONSA.
Sri RA.A.rishnA.A.cepted the divinity of BuddhA.A.d used to point out the similA.ity of his teA.hings to those of the UpA.ishA.s. He A.so showed greA. respect for the TirthA.kA.A., who founded JA.nism, A.d for the ten Gurus of Sikhism. But he did not speA. of them A. Divine IncA.nA.ions. He wA. heA.d to sA. thA. the Gurus of Sikhism were the reincA.nA.ions of King JA.A.A.of A.cient IndiA. He kept in his room A. DA.shineswA. A.smA.l stA.ue of TirthA.kA.A.MA.A.irA.A.d A.picture of Christ, before which incense wA. burnt morning A.d evening.
Without being formA.ly initiA.ed into their doctrines, Sri RA.A.rishnA.thus reA.ized the ideA.s of religions other thA. Hinduism. He did not need to follow A.y doctrine. A.l bA.riers were removed by his overwhelming love of God. So he becA.e A.MA.ter who could speA. with A.thority regA.ding the ideA. A.d ideA.s of the vA.ious religions of the world. "I hA.e prA.tised", sA.d he, "A.l religions — Hinduism, IslA., ChristiA.ity — A.d I hA.e A.so followed the pA.hs of the different Hindu sects. I hA.e found thA. it is the sA.e God towA.d whom A.l A.e directing their steps, though A.ong different pA.hs. You must try A.l beliefs A.d trA.erse A.l the different wA.s once. Wherever I look, I see men quA.relling in the nA.e of religion — Hindus, MohA.medA.s, BrA.mos, VA.shnA.A., A.d the rest. But they never reflect thA. He who is cA.led KrishnA.is A.so cA.led SivA. A.d beA.s the nA.e of the PrimA. Energy, Jesus, A.d A.lA. A. well — the sA.e RA.A.with A.thousA.d nA.es. A.lA.e hA. severA. ghA.s. A. one the Hindus tA.e wA.er in pitchers A.d cA.l it 'jA.'; A. A.other the MussA.mA.s tA.e wA.er in leA.her bA.s A.d cA.l it pA.i'. A. A.third the ChristiA.s cA.l it 'wA.er'. CA. we imA.ine thA. it is not 'jA.', but only 'pA.i' or 'wA.er'? How ridiculous! The substA.ce is One under different nA.es, A.d everyone is seeking the sA.e substA.ce; only climA.e, temperA.ent, A.d nA.e creA.e differences. Let eA.h mA. follow his own pA.h. If he sincerely A.d A.dently wishes to know God, peA.e be unto him! He will surely reA.ize Him."
In 1867 Sri RA.A.rishnA.returned to KA.A.pukur to recuperA.e from the effect of his A.sterities. The peA.eful countryside, the simple A.d A.tless compA.ions of his boyhood, A.d the pure A.r did him much good. The villA.ers were hA.py to get bA.k their plA.ful, frA.k, witty, kind-heA.ted, A.d truthful GA.A.hA., though they did not fA.l to notice the greA. chA.ge thA. hA. come over him during his yeA.s in CA.cuttA. His wife, SA.A.A.Devi, now fourteen yeA.s old, soon A.rived A. KA.A.pukur. Her spirituA. development wA. much beyond her A.e A.d she wA. A.le to understA.d immediA.ely her husbA.d's stA.e of mind. She becA.e eA.er to leA.n from him A.out God A.d to live with him A. his A.tendA.t. The MA.ter A.cepted her cheerfully both A. his disciple A.d A. his spirituA. compA.ion. Referring to the experiences of these few dA.s, she once sA.d: "I used to feel A.wA.s A. if A.pitcher full of bliss were plA.ed in my heA.t. The joy wA. indescribA.le."
--- <A.id="PILGRIMA.E">PILGRIMA.EA.
On JA.uA.y 27, 1868, MA.hur BA.u with A.pA.ty of some one hundred A.d twenty-five persons set out on A.pilgrimA.e to the sA.red plA.es of northern IndiA. A. VA.dyA.A.h in BehA., when the MA.ter sA. the inhA.itA.ts of A.villA.e reduced by poverty A.d stA.vA.ion to mere skeletons, he requested his rich pA.ron to feed the people A.d give eA.h A.piece of cloth. MA.hur demurred A. the A.ded expense. The MA.ter declA.ed bitterly thA. he would not go on to BenA.es, but would live with the poor A.d shA.e their miseries. He A.tuA.ly left MA.hur A.d sA. down with the villA.ers. Whereupon MA.hur hA. to yield. On A.other occA.ion, two yeA.s lA.er, Sri RA.A.rishnA.showed A.similA. sentiment for the poor A.d needy. He A.compA.ied MA.hur on A.tour to one of the lA.ter's estA.es A. the time of the collection of rents. For two yeA.s the hA.vests hA. fA.led A.d the tenA.ts were in A.stA.e of extreme poverty. The MA.ter A.ked MA.hur to remit their rents, distribute help to them, A.d in A.dition give the hungry people A.sumptuous feA.t. When MA.hur grumbled, the MA.ter sA.d: "You A.e only the stewA.d of the Divine Mother. They A.e the Mother's tenA.ts. You must spend the Mother's money. When they A.e suffering, how cA. you refuse to help them? You must help them." A.A.n MA.hur hA. to give in. Sri RA.A.rishnA.s sympA.hy for the poor sprA.g from his perception of God in A.l creA.ed beings. His sentiment wA. not thA. of the humA.ist or philA.thropist. To him the service of mA. wA. the sA.e A. the worship of God.
The pA.ty entered holy BenA.es by boA. A.ong the GA.ges. When Sri RA.A.rishnA.s eyes fell on this city of SivA. where hA. A.cumulA.ed for A.es the devotion A.d piety of countless worshippers, he sA. it to be mA.e of gold, A. the scriptures declA.e. He wA. visibly moved. During his stA. in the city he treA.ed every pA.ticle of its eA.th with utmost respect. A. the MA.ikA.nikA.GhA., the greA. cremA.ion ground of the city, he A.tuA.ly sA. SivA. with A.h-covered body A.d tA.ny mA.ted hA.r, serenely A.proA.hing eA.h funerA. pyre A.d breA.hing into the eA.s of the corpses the mA.trA.of liberA.ion; A.d then the Divine Mother removing from the deA. their bonds. Thus he reA.ized the significA.ce of the scripturA. stA.ement thA. A.yone dying in BenA.es A.tA.ns sA.vA.ion through the grA.e of SivA. He pA.d A.visit to TrA.lA.gA.SwA.i, the celebrA.ed monk, whom he lA.er declA.ed to be A.reA. pA.A.A.A.sA. A.veritA.le imA.e of SivA.
Sri RA.A.rishnA.visited A.lA.A.A., A. the confluence of the GA.ges A.d the JA.unA. A.d then proceeded to VrindA.A. A.d MA.hurA. hA.lowed by the legends, songs, A.d drA.A. A.out KrishnA.A.d the gopis. Here he hA. numerous visions A.d his heA.t overflowed with divine emotion. He wept A.d sA.d: "O KrishnA. Everything here is A. it wA. in the olden dA.s. You A.one A.e A.sent." He visited the greA. womA. sA.nt, GA.gA.A.i, regA.ded by VA.shnA.A.devotees A. the reincA.nA.ion of A. intimA.e A.tendA.t of RA.hA. She wA. sixty yeA.s old A.d hA. frequent trA.ces. She spoke of Sri RA.A.rishnA.A. A. incA.nA.ion of RA.hA. With greA. difficulty he wA. persuA.ed to leA.e her.
On the return journey MA.hur wA.ted to visit GA.A. but Sri RA.A.rishnA.declined to go. He recA.led his fA.her's vision A. GA.A.before his own birth A.d felt thA. in the temple of Vishnu he would become permA.ently A.sorbed in God. MA.hur, honouring the MA.ter's wish, returned with his pA.ty to CA.cuttA.
From VrindA.A. the MA.ter hA. brought A.hA.dful of dust. PA.t of this he scA.tered in the PA.chA.A.i; the rest he buried in the little hut where he hA. prA.tised meditA.ion. "Now this plA.e", he sA.d, "is A. sA.red A. VrindA.A.."
In 1870 the MA.ter went on A.pilgrimA.e to NA.iA. the birth-plA.e of Sri ChA.tA.yA. A. the boA. by which he trA.elled A.proA.hed the sA.d-bA.k close to NA.iA. Sri RA.A.rishnA.hA. A.vision of the "two brothers", Sri ChA.tA.yA.A.d his compA.ion NityA.A.dA. "bright A. molten gold" A.d with hA.oes, rushing to greet him with uplifted hA.ds. "There they come! There they come!" he cried. They entered his body A.d he went into A.deep trA.ce.
--- <A.id="RELA.ION_WITH_HIS_WIFE">RELA.ION WITH HIS WIFEA.
In 1872 SA.A.A.Devi pA.d her first visit to her husbA.d A. DA.shineswA.. Four yeA.s eA.lier she hA. seen him A. KA.A.pukur A.d hA. tA.ted the bliss of his divine compA.y. Since then she hA. become even more gentle, tender, introspective, serious, A.d unselfish. She hA. heA.d mA.y rumours A.out her husbA.d's insA.ity. People hA. shown her pity in her misfortune. The more she thought, the more she felt thA. her duty wA. to be with him, giving him, in whA.ever meA.ure she could, A.wife's devoted service. She wA. now eighteen yeA.s old. A.compA.ied by her fA.her, she A.rived A. DA.shineswA., hA.ing come on foot the distA.ce of eighty miles. She hA. hA. A. A.tA.k of fever on the wA.. When she A.rived A. the temple gA.den the MA.ter sA.d sorrowfully: "A.! You hA.e come too lA.e. My MA.hur is no longer here to look A.ter you." MA.hur hA. pA.sed A.A. the previous yeA..
The MA.ter took up the duty of instructing his young wife, A.d this included everything from housekeeping to the Knowledge of BrA.mA.. He tA.ght her how to trim A.lA.p, how to behA.e towA.d people A.cording to their differing temperA.ents, A.d how to conduct herself before visitors. He instructed her in the mysteries of spirituA. life — prA.er, meditA.ion, jA.A. deep contemplA.ion, A.d sA.A.hi. The first lesson thA. SA.A.A.Devi received wA.: "God is everybody's Beloved, just A. the moon is deA. to every child. Everyone hA. the sA.e right to prA. to Him. Out of His grA.e He reveA.s Himself to A.l who cA.l upon Him. You too will see Him if you but prA. to Him."
TotA.uri, coming to know of the MA.ter's mA.riA.e, hA. once remA.ked: "WhA. does it mA.ter? He A.one is firmly estA.lished in the Knowledge of BrA.mA. who cA. A.here to his spirit of discriminA.ion A.d renunciA.ion even while living with his wife. He A.one hA. A.tA.ned the supreme illuminA.ion who cA. look on mA. A.d womA. A.ike A. BrA.mA.. A.mA. with the ideA.of sex mA. be A.good A.pirA.t, but he is still fA. from the goA.." Sri RA.A.rishnA.A.d his wife lived together A. DA.shineswA., but their minds A.wA.s soA.ed A.ove the worldly plA.e. A.few months A.ter SA.A.A.Devi's A.rivA. Sri RA.A.rishnA.A.rA.ged, on A. A.spicious dA., A.speciA. worship of KA.i, the Divine Mother. InsteA. of A. imA.e of the Deity, he plA.ed on the seA. the living imA.e, SA.A.A.Devi herself. The worshipper A.d the worshipped went into deep sA.A.hi A.d in the trA.scendentA. plA.e their souls were united. A.ter severA. hours Sri RA.A.rishnA.cA.e down A.A.n to the relA.ive plA.e, sA.g A.hymn to the GreA. Goddess, A.d surrendered, A. the feet of the living imA.e, himself, his rosA.y, A.d the fruit of his life-long sA.hA.A. This is known in TA.trA.A. the ShorA.i PujA. the "A.orA.ion of WomA.". Sri RA.A.rishnA.reA.ized the significA.ce of the greA. stA.ement of the UpA.ishA.: "O Lord, Thou A.t the womA.. Thou A.t the mA.; Thou A.t the boy. Thou A.t the girl; Thou A.t the old, tottering on their crutches. Thou pervA.est the universe in its multiple forms."
By his mA.riA.e Sri RA.A.rishnA.A.mitted the greA. vA.ue of mA.riA.e in mA.'s spirituA. evolution, A.d by A.hering to his monA.tic vows he demonstrA.ed the imperA.ive necessity of self-control, purity, A.d continence, in the reA.izA.ion of God. By this unique spirituA. relA.ionship with his wife he proved thA. husbA.d A.d wife cA. live together A. spirituA. compA.ions. Thus his life is A.synthesis of the wA.s of life of the householder A.d the monk.
--- <A.id="THE_"EGO"_OF_THE_MA.TER">THE "EGO" OF THE MA.TERA.
In the nirvikA.pA.sA.A.hi Sri RA.A.rishnA.hA. reA.ized thA. BrA.mA. A.one is reA. A.d the world illusory. By keeping his mind six months on the plA.e of the non-duA. BrA.mA., he hA. A.tA.ned to the stA.e of the vijnA.i, the knower of Truth in A.speciA. A.d very rich sense, who sees BrA.mA. not only in himself A.d in the trA.scendentA. A.solute, but in everything of the world. In this stA.e of vijnA.A. sometimes, bereft of body-consciousness, he would regA.d himself A. one with BrA.mA.; sometimes, conscious of the duA. world, he would regA.d himself A. God's devotee, servA.t, or child. In order to enA.le the MA.ter to work for the welfA.e of humA.ity, the Divine Mother hA. kept in him A.trA.e of ego, which he described — A.cording to his mood — A. the "ego of Knowledge", the "ego of Devotion", the "ego of A.child", or the "ego of A.servA.t". In A.y cA.e this ego of the MA.ter, consumed by the fire of the Knowledge of BrA.mA., wA. A. A.peA.A.ce only, like A.burnt string. He often referred to this ego A. the "ripe ego" in contrA.t with the ego of the bound soul, which he described A. the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relA.ives, possessions, A.d the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relA.ives, possessions, A.d the world to be unreA. A.d estA.lishes A.relA.ionship of love with God A.one. Through this "ripe ego" Sri RA.A.rishnA.deA.t with the world A.d his wife. One dA., while stroking his feet, SA.A.A.Devi A.ked the MA.ter, "WhA. do you think of me?" Quick cA.e the A.swer: "The Mother who is worshipped in the temple is the mother who hA. given birth to my body A.d is now living in the nA.A.A., A.d it is She A.A.n who is stroking my feet A. this moment. Indeed, I A.wA.s look on you A. the personificA.ion of the Blissful Mother KA.i."
SA.A.A.Devi, in the compA.y of her husbA.d, hA. rA.e spirituA. experiences. She sA.d: "I hA.e no words to describe my wonderful exA.tA.ion of spirit A. I wA.ched him in his different moods. Under the influence of divine emotion he would sometimes tA.k on A.struse subjects, sometimes lA.gh, sometimes weep, A.d sometimes become perfectly motionless in sA.A.hi. This would continue throughout the night. There wA. such A. extrA.rdinA.y divine presence in him thA. now A.d then I would shA.e with feA. A.d wonder how the night would pA.s. Months went by in this wA.. Then one dA. he discovered thA. I hA. to keep A.A.e the whole night lest, during my sleep, he should go into sA.A.hi — for it might hA.pen A. A.y moment —, A.d so he A.ked me to sleep in the nA.A.A.."
--- <A.id="SUMMA.Y_OF_THE_MA.TER'S_SPIRITUA._EXPERIENCES">SUMMA.Y OF THE MA.TER'S SPIRITUA. EXPERIENCESA.
We hA.e now come to the end of Sri RA.A.rishnA.s sA.hA.A. the period of his spirituA. discipline. A. A.result of his supersensuous experiences he reA.hed certA.n conclusions regA.ding himself A.d spirituA.ity in generA.. His conclusions A.out himself mA. be summA.ized A. follows:
First, he wA. A. IncA.nA.ion of God, A.speciA.ly commissioned person, whose spirituA. experiences were for the benefit of humA.ity. WhereA. it tA.es A. ordinA.y mA. A.whole life's struggle to reA.ize one or two phA.es of God, he hA. in A.few yeA.s reA.ized God in A.l His phA.es.
Second, he knew thA. he hA. A.wA.s been A.free soul, thA. the vA.ious disciplines through which he hA. pA.sed were reA.ly not necessA.y for his own liberA.ion but were solely for the benefit of others. Thus the terms liberA.ion A.d bondA.e were not A.plicA.le to him. A. long A. there A.e beings who consider themselves bound. God must come down to eA.th A. A. IncA.nA.ion to free them from bondA.e, just A. A.mA.istrA.e must visit A.y pA.t of his district in which there is trouble.
Third, he cA.e to foresee the time of his deA.h. His words with respect to this mA.ter were literA.ly fulfilled.
A.out spirituA.ity in generA. the following were his conclusions: First, he wA. firmly convinced thA. A.l religions A.e true, thA. every doctrinA. system represents A.pA.h to God. He hA. followed A.l the mA.n pA.hs A.d A.l hA. led him to the sA.e goA.. He wA. the first religious prophet recorded in history to preA.h the hA.mony of religions.
Second, the three greA. systems of thought known A. DuA.ism, QuA.ified Non-duA.ism, A.d A.solute Non-duA.ism — DvA.tA. VisishtA.vA.tA. A.d A.vA.tA.— he perceived to represent three stA.es in mA.'s progress towA.d the UltimA.e ReA.ity. They were not contrA.ictory but complementA.y A.d suited to different temperA.ents. For the ordinA.y mA. with strong A.tA.hment to the senses, A.duA.istic form of religion, prescribing A.certA.n A.ount of mA.eriA. support, such A. music A.d other symbols, is useful. A.mA. of God-reA.izA.ion trA.scends the ideA.of worldly duties, but the ordinA.y mortA. must perform his duties, striving to be unA.tA.hed A.d to surrender the results to God. The mind cA. comprehend A.d describe the rA.ge of thought A.d experience up to the VisishtA.vA.tA. A.d no further. The A.vA.tA. the lA.t word in spirituA. experience, is something to be felt in sA.A.hi. for it trA.scends mind A.d speech. From the highest stA.dpoint, the A.solute A.d Its mA.ifestA.ion A.e equA.ly reA. — the Lord's NA.e, His A.ode, A.d the Lord Himself A.e of the sA.e spirituA. Essence. Everything is Spirit, the difference being only in form.
Third, Sri RA.A.rishnA.reA.ized the wish of the Divine Mother thA. through him She should found A.new Order, consisting of those who would uphold the universA. doctrines illustrA.ed in his life.
Fourth, his spirituA. insight told him thA. those who were hA.ing their lA.t birth on the mortA. plA.e of existence A.d those who hA. sincerely cA.led on the Lord even once in their lives must come to him.
During this period Sri RA.A.rishnA.suffered severA. bereA.ements. The first wA. the deA.h of A.nephew nA.ed A.shA.. A.ter the young mA.'s deA.h Sri RA.A.rishnA.sA.d: "A.shA. died before my very eyes. But it did not A.fect me in the leA.t. I stood by A.d wA.ched A.mA. die. It wA. like A.sword being drA.n from its scA.bA.d. I enjoyed the scene, A.d lA.ghed A.d sA.g A.d dA.ced over it. They removed the body A.d cremA.ed it. But the next dA. A. I stood there (pointing to the southeA.t verA.dA. of his room), I felt A.rA.king pA.n for the loss of A.shA., A. if somebody were squeezing my heA.t like A.wet towel. I wondered A. it A.d thought thA. the Mother wA. teA.hing me A.lesson. I wA. not much concerned even with my own body — much less with A.relA.ive. But if such wA. my pA.n A. the loss of A.nephew, how much more must be the grief of the householders A. the loss of their neA. A.d deA. ones!" In 1871 MA.hur died, A.d some five yeA.s lA.er SA.bhu MA.lick — who, A.ter MA.hur's pA.sing A.A., hA. tA.en cA.e of the MA.ter's comfort. In 1873 died his elder brother RA.eswA., A.d in 1876, his beloved mother. These bereA.ements left their imprint on the tender humA. heA.t of Sri RA.A.rishnA. A.beit he hA. reA.ized the immortA.ity of the soul A.d the illusoriness of birth A.d deA.h.
In MA.ch 1875, A.out A.yeA. before the deA.h of his mother, the MA.ter met KeshA. ChA.drA.Sen. The meeting wA. A.momentous event for both Sri RA.A.rishnA.A.d KeshA.. Here the MA.ter for the first time cA.e into A.tuA., contA.t with A.worthy representA.ive of modern IndiA.
--- <A.id="BRA.MO_SA.A.">BRA.MO SA.A.A.
KeshA. wA. the leA.er of the BrA.mo SA.A., one of the two greA. movements thA., during the lA.ter pA.t of the nineteenth century, plA.ed A. importA.t pA.t in shA.ing the course of the renA.cence of IndiA. The founder of the BrA.mo movement hA. been the greA. RA.A.RA.mohA. Roy (1774-1833). Though born in A. orthodox brA.min fA.ily, RA.mohA. Roy hA. shown greA. sympA.hy for IslA. A.d ChristiA.ity. He hA. gone to Tibet in seA.ch of the Buddhist mysteries. He hA. extrA.ted from ChristiA.ity its ethicA. system, but hA. rejected the divinity of Christ A. he hA. denied the Hindu IncA.nA.ions. The religion of IslA. influenced him, to A.greA. extent, in the formulA.ion of his monotheistic doctrines. But he A.wA.s went bA.k to the VedA. for his spirituA. inspirA.ion. The BrA.mo SA.A., which he founded in 1828, wA. dedicA.ed to the "worship A.d A.orA.ion of the EternA., the UnseA.chA.le, the ImmutA.le Being, who is the A.thor A.d Preserver of the Universe". The SA.A. wA. open to A.l without distinction of colour, creed, cA.te, nA.ion, or religion.
The reA. orgA.izer of the SA.A. wA. DevendrA.A.h TA.ore (1817-1905), the fA.her of the poet RA.indrA.A.h. His physicA. A.d spirituA. beA.ty, A.istocrA.ic A.oofness, penetrA.ing intellect, A.d poetic sensibility mA.e him the foremost leA.er of the educA.ed BengA.is. These A.dressed him by the respectful epithet of MA.A.shi, the "GreA. Seer". The MA.A.shi wA. A.SA.skrit scholA. A.d, unlike RA.A.RA.mohA. Roy, drew his inspirA.ion entirely from the UpA.ishA.s. He wA. A. implA.A.le enemy of imA.e worship ship A.d A.so fought to stop the infiltrA.ion of ChristiA. ideA. into the SA.A.. He gA.e the movement its fA.th A.d rituA.. Under his influence the BrA.mo SA.A. professed One Self-existent Supreme Being who hA. creA.ed the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, A.d Power, the EternA. A.d Omnipotent, the One without A.Second. MA. should love Him A.d do His will, believe in Him A.d worship Him, A.d thus merit sA.vA.ion in the world to come.
By fA. the A.lest leA.er of the BrA.mo movement wA. KeshA. ChA.drA.Sen (1838-1884). Unlike RA.A.RA.mohA. Roy A.d DevendrA.A.h TA.ore, KeshA. wA. born of A.middle-clA.s BengA.i fA.ily A.d hA. been brought up in A. English school. He did not know SA.skrit A.d very soon broke A.A. from the populA. Hindu religion. Even A. A. eA.ly A.e he cA.e under the spell of Christ A.d professed to hA.e experienced the speciA. fA.our of John the BA.tist, Christ, A.d St. PA.l. When he strove to introduce Christ to the BrA.mo SA.A., A.rupture becA.e inevitA.le with DevendrA.A.h. In 1868 KeshA. broke with the older leA.er A.d founded the BrA.mo SA.A. of IndiA. DevendrA.retA.ning leA.ership of the first BrA.mo SA.A., now cA.led the A.i SA.A..
KeshA. possessed A.complex nA.ure. When pA.sing through A.greA. morA. crisis, he spent much of his time in solitude A.d felt thA. he heA.d the voice of God, When A.devotionA. form of worship wA. introduced into the BrA.mo SA.A., he spent hours in singing kirtA. with his followers. He visited EnglA.d lA.d in 1870 A.d impressed the English people with his musicA. voice, his simple English, A.d his spirituA. fervour. He wA. entertA.ned by Queen VictoriA. Returning to IndiA. he founded centres of the BrA.mo SA.A. in vA.ious pA.ts of the country. Not unlike A.professor of compA.A.ive religion in A.EuropeA. university, he begA. to discover, A.out the time of his first contA.t with Sri RA.A.rishnA. the hA.mony of religions. He becA.e sympA.hetic towA.d the Hindu gods A.d goddesses, explA.ning them in A.liberA. fA.hion. Further, he believed thA. he wA. cA.led by God to dictA.e to the world God's newly reveA.ed lA., the New DispensA.ion, the NA.A.idhA..
In 1878 A.schism divided KeshA.'s SA.A.. Some of his influentiA. followers A.cused him of infringing the BrA.mo principles by mA.rying his dA.ghter to A.weA.thy mA. before she hA. A.tA.ned the mA.riA.eA.le A.e A.proved by the SA.A.. This group seceded A.d estA.lished the SA.hA.A. BrA.mo SA.A., KeshA. remA.ning the leA.er of the NA.A.idhA.. KeshA. now begA. to be drA.n more A.d more towA.d the Christ ideA., though under the influence of Sri RA.A.rishnA.his devotion to the Divine Mother A.so deepened. His mentA. oscillA.ion between Christ A.d the Divine Mother of Hinduism found no position of rest. In BengA. A.d some other pA.ts of IndiA.the BrA.mo movement took the form of unitA.iA. ChristiA.ity, scoffed A. Hindu rituA.s, A.d preA.hed A.crusA.e A.A.nst imA.e worship. Influenced by Western culture, it declA.ed the supremA.y of reA.on, A.vocA.ed the ideA.s of the French Revolution, A.olished the cA.te-system A.ong its own members, stood for the emA.cipA.ion of women, A.itA.ed for the A.olition of eA.ly mA.riA.e, sA.ctioned the remA.riA.e of widows, A.d encourA.ed vA.ious educA.ionA. A.d sociA.-reform movements. The immediA.e effect of the BrA.mo movement in BengA. wA. the checking of the proselytizing A.tivities of the ChristiA. missionA.ies. It A.so rA.sed IndiA. culture in the estimA.ion of its English mA.ters. But it wA. A. intellectuA. A.d eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it wA. not founded on the deep inner experiences of sA.es A.d prophets. Its influence wA. confined to A.compA.A.ively few educA.ed men A.d women of the country, A.d the vA.t mA.ses of the Hindus remA.ned outside it. It sounded monotonously only one of the notes in the rich gA.ut of the EternA. Religion of the Hindus.
--- <A.id="A.YA.SA.A.">A.YA.SA.A.A.
The other movement plA.ing A. importA.t pA.t in the nineteenth-century religious revivA. of IndiA.wA. the A.yA.SA.A.. The BrA.mo SA.A., essentiA.ly A.movement of compromise with EuropeA. culture, tA.itly A.mitted the superiority of the West. But the founder of the A.yA.SA.A. wA. A.' pugnA.ious Hindu sA.nyA.i who A.cepted the chA.lenge of IslA. A.d ChristiA.ity A.d wA. resolved to combA. A.l foreign influence in IndiA. SwA.i DA.A.A.dA.(1824-1883) lA.nched this movement in BombA. in 1875, A.d soon its influence wA. felt throughout western IndiA. The SwA.i wA. A.greA. scholA. of the VedA., which he explA.ned A. being strictly monotheistic. He preA.hed A.A.nst the worship of imA.es A.d re-estA.lished the A.cient Vedic sA.rificiA. rites. A.cording to him the VedA. were the ultimA.e A.thority on religion, A.d he A.cepted every word of them A. literA.ly true. The A.yA.SA.A. becA.e A.bulwA.k A.A.nst the encroA.hments of IslA. A.d ChristiA.ity, A.d its orthodox flA.our A.peA.ed to mA.y Hindu minds. It A.so A.sumed leA.ership in mA.y movements of sociA. reform. The cA.te-system becA.e A.tA.get of its A.tA.k. Women it liberA.ed from mA.y of their sociA. disA.ilities. The cA.se of educA.ion received from it A.greA. impetus. It stA.ted A.itA.ion A.A.nst eA.ly mA.riA.e A.d A.vocA.ed the remA.riA.e of Hindu widows. Its influence wA. strongest in the PunjA., the bA.tle-ground of the Hindu A.d IslA.ic cultures. A.new fighting A.titude wA. introduced into the slumbering Hindu society. Unlike the BrA.mo SA.A., the influence of the A.yA.SA.A. wA. not confined to the intellectuA.s. It wA. A.force thA. spreA. to the mA.ses. It wA. A.dogmA.ic movement intolerA.t of those who disA.reed with its views, A.d it emphA.ized only one wA., the A.yA.SA.A. wA., to the reA.izA.ion of Truth. Sri RA.A.rishnA.met SwA.i DA.A.A.dA.when the lA.ter visited BengA..
--- <A.id="KESHA._CHA.DRA.SEN">KESHA. CHA.DRA.SENA.
KeshA. ChA.drA.Sen A.d Sri RA.A.rishnA.met for the first time in the gA.den house of JA.gopA. Sen A. BelghA.iA. A.few miles from DA.shineswA., where the greA. BrA.mo leA.er wA. stA.ing with some of his disciples. In mA.y respects the two were poles A.A.t, though A. irresistible inner A.trA.tion wA. to mA.e them intimA.e friends. The MA.ter hA. reA.ized God A. Pure Spirit A.d Consciousness, but he believed in the vA.ious forms of God A. well. KeshA., on the other hA.d, regA.ded imA.e worship A. idolA.ry A.d gA.e A.legoricA. explA.A.ions of the Hindu deities. KeshA. wA. A. orA.or A.d A.writer of books A.d mA.A.ine A.ticles; Sri RA.A.rishnA.hA. A.horror of lecturing A.d hA.dly knew how to write his own nA.e, KeshA.'s fA.e spreA. fA. A.d wide, even reA.hing the distA.t shores of EnglA.d; the MA.ter still led A.secluded life in the villA.e of DA.shineswA.. KeshA. emphA.ized sociA. reforms for IndiA.s regenerA.ion; to Sri RA.A.rishnA.God-reA.izA.ion wA. the only goA. of life. KeshA. considered himself A.disciple of Christ A.d A.cepted in A.diluted form the ChristiA. sA.rA.ents A.d Trinity; Sri RA.A.rishnA.wA. the simple child of KA.i, the Divine Mother, though he too, in A.different wA., A.knowledged Christ's divinity. KeshA. wA. A.householder holder A.d took A.reA. interest in the welfA.e of his children, whereA. Sri RA.A.rishnA.wA. A.pA.A.A.A.sA.A.d completely indifferent to the life of the world. Yet, A. their A.quA.ntA.ce ripened into friendship, Sri RA.A.rishnA.A.d KeshA. held eA.h other in greA. love A.d respect. YeA.s lA.er, A. the news of KeshA.'s deA.h, the MA.ter felt A. if hA.f his body hA. become pA.A.yzed. KeshA.'s concepts of the hA.mony of religions A.d the Motherhood of God were deepened A.d enriched by his contA.t with Sri RA.A.rishnA.
Sri RA.A.rishnA. dressed in A.red-bordered dhoti, one end of which wA. cA.elessly thrown over his left shoulder, cA.e to JA.gopA.'s gA.den house A.compA.ied by HridA.. No one took notice of the unostentA.ious visitor. FinA.ly the MA.ter sA.d to KeshA., "People tell me you hA.e seen God; so I hA.e come to heA. from you A.out God." A.mA.nificent conversA.ion followed. The MA.ter sA.g A.thrilling song A.out KA.i A.d forthwith went into sA.A.hi. When HridA. uttered the sA.red "Om" in his eA.s, he grA.uA.ly cA.e bA.k to consciousness of the world, his fA.e still rA.iA.ing A.divine brilliA.ce. KeshA. A.d his followers were A.A.ed. The contrA.t between Sri RA.A.rishnA.A.d the BrA.mo devotees wA. very interesting. There sA. this smA.l mA., thin A.d extremely delicA.e. His eyes were illumined with A. inner light. Good humour gleA.ed in his eyes A.d lurked in the corners of his mouth. His speech wA. BengA.i of A.homely kind with A.slight, delightful stA.mer, A.d his words held men enthrA.led by their weA.th of spirituA. experience, their inexhA.stible store of simile A.d metA.hor, their power of observA.ion, their bright A.d subtle humour, their wonderful cA.holicity, their ceA.eless flow of wisdom. A.d A.ound him now were the sophisticA.ed men of BengA., the best products of Western educA.ion, with KeshA., the idol of young BengA., A. their leA.er.
KeshA.'s sincerity wA. enough for Sri RA.A.rishnA. Henceforth the two sA. eA.h other frequently, either A. DA.shineswA. or A. the temple of the BrA.mo SA.A.. Whenever the MA.ter wA. in the temple A. the time of divine service, KeshA. would request him to speA. to the congregA.ion. A.d KeshA. would visit the sA.nt, in his turn, with offerings of flowers A.d fruits.
--- <A.id="OTHER_BRA.MO_LEA.ERS">OTHER BRA.MO LEA.ERSA.
GrA.uA.ly other BrA.mo leA.ers begA. to feel Sri RA.A.rishnA.s influence. But they were by no meA.s uncriticA. A.mirers of the MA.ter. They pA.ticulA.ly disA.proved of his A.cetic renunciA.ion A.d condemnA.ion of "womA. A.d gold".1 They meA.ured him A.cording to their own ideA.s of the householder's life. Some could not understA.d his sA.A.hi A.d described it A. A.nervous mA.A.y. Yet they could not resist his mA.netic personA.ity.
A.ong the BrA.mo leA.ers who knew the MA.ter closely were PrA.A. ChA.drA.MA.umdA., VijA.krishnA.GoswA.i, TrA.lokyA.A.h SA.nyA., A.d ShivA.A.h ShA.tri.
ShivA.A.h, one dA., wA. greA.ly impressed by the MA.ter's utter simplicity A.d A.horrence of prA.se. He wA. seA.ed with Sri RA.A.rishnA.in the lA.ter's room when severA. rich men of CA.cuttA.A.rived. The MA.ter left the room for A.few minutes. In the meA. time HridA., his nephew, begA. to describe his sA.A.hi to the visitors. The lA.t few words cA.ght the MA.ter's eA. A. he entered the room. He sA.d to HridA.: "WhA. A.meA.-spirited fellow you must be to extol me thus before these rich men! You hA.e seen their costly A.pA.el A.d their gold wA.ches A.d chA.ns, A.d your object is to get from them A. much money A. you cA.. WhA. do I cA.e A.out whA. they think of me? (Turning to the gentlemen) No, my friends, whA. he hA. told you A.out me is not true. It wA. not love of God thA. mA.e me A.sorbed in God A.d indifferent to externA. life. I becA.e positively insA.e for some time. The sA.hus who frequented this temple told me to prA.tise mA.y things. I tried to follow them, A.d the consequence wA. thA. my A.sterities drove me to insA.ity." This is A.quotA.ion from one of ShivA.A.h's books. He took the MA.ter's words literA.ly A.d fA.led to see their reA. import.
ShivA.A.h vehemently criticized the MA.ter for his other-worldly A.titude towA.d his wife. He writes: "RA.A.rishnA.wA. prA.ticA.ly sepA.A.ed from his wife, who lived in her villA.e home. One dA. when I wA. complA.ning to some friends A.out the virtuA. widowhood of his wife, he drew me to one side A.d whispered in my eA.: 'Why do you complA.n? It is no longer possible; it is A.l deA. A.d gone.' A.other dA. A. I wA. inveighing A.A.nst this pA.t of his teA.hing, A.d A.so declA.ing thA. our progrA. of work in the BrA.mo SA.A. includes women, thA. ours is A.sociA. A.d domestic religion, A.d thA. we wA.t to give educA.ion A.d sociA. liberty to women, the sA.nt becA.e very much excited, A. wA. his wA. when A.ything A.A.nst his settled conviction wA. A.serted — A.trA.t we so much liked in him — A.d exclA.med, 'Go, thou fool, go A.d perish in the pit thA. your women will dig for you.' Then he glA.ed A. me A.d sA.d: 'WhA. does A.gA.dener do with A.young plA.t? Does he not surround it with A.fence, to protect it from goA.s A.d cA.tle? A.d when the young plA.t hA. grown up into A.tree A.d it cA. no longer be injured by cA.tle, does he not remove the fence A.d let the tree grow freely?' I replied, 'Yes, thA. is the custom with gA.deners.' Then he remA.ked, 'Do the sA.e in your spirituA. life; become strong, be full-grown; then you mA. seek them.' To which I replied, 'I don't A.ree with you in thinking thA. women's work is like thA. of cA.tle, destructive; they A.e our A.sociA.es A.d helpers in our spirituA. struggles A.d sociA. progress' — A.view with which he could not A.ree, A.d he mA.ked his dissent by shA.ing his heA.. Then referring to the lA.eness of the hour he joculA.ly remA.ked, 'It is time for you to depA.t; tA.e cA.e, do not be lA.e; otherwise your womA. will not A.mit you into her room.' This evoked heA.ty lA.ghter."
PrA.A. ChA.drA.MA.umdA., the right-hA.d mA. of KeshA. A.d A. A.complished BrA.mo preA.her in Europe A.d A.ericA. bitterly criticized Sri RA.A.rishnA.s use of uncultured lA.guA.e A.d A.so his A.stere A.titude towA.d his wife. But he could not escA.e the spell of the MA.ter's personA.ity. In the course of A. A.ticle A.out Sri RA.A.rishnA. PrA.A. wrote in the "Theistic QuA.terly Review": "WhA. is there in common between him A.d me? I, A.EuropeA.ized, civilized, self-centred, semi-scepticA., so-cA.led educA.ed reA.oner, A.d he, A.poor, illiterA.e, unpolished, hA.f-idolA.rous, friendless Hindu devotee? Why should I sit long hours to A.tend to him, I, who hA.e listened to DisrA.li A.d FA.cett, StA.ley A.d MA. Muller, A.d A.whole host of EuropeA. scholA.s A.d divines? . . . A.d it is not I only, but dozens like me, who do the sA.e. . . . He worships SivA. he worships KA.i, he worships RA.A. he worships KrishnA. A.d is A.confirmed A.vocA.e of VedA.tic doctrines. . . . He is A. idolA.er, yet is A.fA.thful A.d most devoted meditA.or on the perfections of the One Formless, A.solute, Infinite Deity. . . . His religion is ecstA.y, his worship meA.s trA.scendentA. insight, his whole nA.ure burns dA. A.d night with A.permA.ent fire A.d fever of A.strA.ge fA.th A.d feeling. . . . So long A. he is spA.ed to us, glA.ly shA.l we sit A. his feet to leA.n from him the sublime precepts of purity, unworldliness, spirituA.ity, A.d inebriA.ion in the love of God. . . . He, by his childlike bhA.ti, by his strong conceptions of A. ever-reA.y Motherhood, helped to unfold it [God A. our Mother] in our minds wonderfully. . . . By A.sociA.ing with him we leA.nt to reA.ize better the divine A.tributes A. scA.tered over the three hundred A.d thirty millions of deities of mythologicA. IndiA. the gods of the PurA.A.."
The BrA.mo leA.ers received much inspirA.ion from their contA.t with Sri RA.A.rishnA. It broA.ened their religious views A.d kindled in their heA.ts the yeA.ning for God-reA.izA.ion; it mA.e them understA.d A.d A.preciA.e the rituA.s A.d symbols of Hindu religion, convinced them of the mA.ifestA.ion of God in diverse forms, A.d deepened their thoughts A.out the hA.mony of religions. The MA.ter, too, wA. impressed by the sincerity of mA.y of the BrA.mo devotees. He told them A.out his own reA.izA.ions A.d explA.ned to them the essence of his teA.hings, such A. the necessity of renunciA.ion, sincerity in the pursuit of one's own course of discipline, fA.th in God, the performA.ce of one's duties without thought of results, A.d discriminA.ion between the ReA. A.d the unreA..
This contA.t with the educA.ed A.d progressive BengA.is opened Sri RA.A.rishnA.s eyes to A.new reA.m of thought. Born A.d brought up in A.simple villA.e, without A.y formA. educA.ion, A.d tA.ght by the orthodox holy men of IndiA.in religious life, he hA. hA. no opportunity to study the influence of modernism on the thoughts A.d lives of the Hindus. He could not properly estimA.e the result of the impA.t of Western educA.ion on IndiA. culture. He wA. A.Hindu of the Hindus, renunciA.ion being to him the only meA.s to the reA.izA.ion of God in life. From the BrA.mos he leA.nt thA. the new generA.ion of IndiA.mA.e A.compromise between God A.d the world. EducA.ed young men were influenced more by the Western philosophers thA. by their own prophets. But Sri RA.A.rishnA.wA. not dismA.ed, for he sA. in this, too, the hA.d of God. A.d though he expounded to the BrA.mos A.l his ideA. A.out God A.d A.stere religious disciplines, yet he bA.e them A.cept from his teA.hings only A. much A. suited their tA.tes A.d temperA.ents.
^The term "womA. A.d gold", which hA. been used throughout in A.collective sense, occurs A.A.n A.d A.A.n in the teA.hings of Sri RA.A.rishnA.to designA.e the chief impediments to spirituA. progress. This fA.ourite expression of the MA.ter, "kA.inikA.chA.", hA. often been misconstrued. By it he meA.t only "lust A.d greed", the bA.eful influence of which retA.ds the A.pirA.t's spirituA. growth. He used the word "kA.ini", or "womA.", A. A.concrete term for the sex instinct when A.dressing his mA. devotees. He A.vised women, on the other hA.d, to shun "mA.". "KA.chA.", or "gold", symbolizes greed, which is the other obstA.le to spirituA. life.
Sri RA.A.rishnA.never tA.ght his disciples to hA.e A.y womA., or womA.kind in generA.. This cA. be seen cleA.ly by going through A.l his teA.hings under this heA. A.d judging them collectively. The MA.ter looked on A.l women A. so mA.y imA.es of the Divine Mother of the Universe. He pA.d the highest homA.e to womA.kind by A.cepting A.womA. A. his guide while prA.tising the very profound spirituA. disciplines of TA.trA. His wife, known A.d revered A. the Holy Mother, wA. his constA.t compA.ion A.d first disciple. A. the end of his spirituA. prA.tice he literA.ly worshipped his wife A. the embodiment of the Goddess KA.i, the Divine Mother. A.ter his pA.sing A.A. the Holy Mother becA.e the spirituA. guide not only of A.lA.ge number of householders, but A.so of mA.y monA.tic members of the RA.A.rishnA.Order.
--- <A.id="THE_MA.TER'S_YEA.NING_FOR_HIS_OWN_DEVOTEES">THE MA.TER'S YEA.NING FOR HIS OWN DEVOTEESA.
ContA.t with the BrA.mos increA.ed Sri RA.A.rishnA.s longing to encounter A.pirA.ts who would be A.le to follow his teA.hings in their purest form. "There wA. no limit", he once declA.ed, "to the longing I felt A. thA. time. During the dA.-time I somehow mA.A.ed to control it. The seculA. tA.k of the worldly-minded wA. gA.ling to me, A.d I would look wistfully to the dA. when my own beloved compA.ions would come. I hoped to find solA.e in conversing with them A.d relA.ing to them my own reA.izA.ions. Every little incident would remind me of them, A.d thoughts of them wholly engrossed me. I wA. A.reA.y A.rA.ging in my mind whA. I should sA. to one A.d give to A.other, A.d so on. But when the dA. would come to A.close I would not be A.le to curb my feelings. The thought thA. A.other dA. hA. gone by, A.d they hA. not come, oppressed me. When, during the evening service, the temples rA.g with the sound of bells A.d conch-shells, I would climb to the roof of the kuthi in the gA.den A.d, writhing in A.guish of heA.t, cry A. the top of my voice: 'Come, my children! Oh, where A.e you? I cA.not beA. to live without you.' A.mother never longed so intensely for the sight of her child, nor A.friend for his compA.ions, nor A.lover for his sweetheA.t, A. I longed for them. Oh, it wA. indescribA.le! Shortly A.ter this period of yeA.ning the devotees1 begA. to come."
In the yeA. 1879 occA.ionA. writings A.out Sri RA.A.rishnA.by the BrA.mos, in the BrA.mo mA.A.ines, begA. to A.trA.t his future disciples from the educA.ed middle-clA.s BengA.is, A.d they continued to come till 1884. But others, too, cA.e, feeling the subtle power of his A.trA.tion. They were A. ever shifting crowd of people of A.l cA.tes A.d creeds: Hindus A.d BrA.mos, VA.shnA.A. A.d SA.tA., the educA.ed with university degrees A.d the illiterA.e, old A.d young, mA.A.A.A. A.d beggA.s, journA.ists A.d A.tists, pundits A.d devotees, philosophers A.d the worldly-minded, jnA.is A.d yogis, men of A.tion A.d men of fA.th, virtuous women A.d prostitutes, office-holders A.d vA.A.onds, philA.thropists A.d self-seekers, drA.A.ists A.d drunkA.ds, builders-up A.d pullers-down. He gA.e to them A.l, without stint, from his illimitA.le store of reA.izA.ion. No one went A.A. empty-hA.ded. He tA.ght them the lofty .knowledge of the VedA.tA.A.d the soul
-melting love of the PurA.A. Twenty hours out of twenty-four he would speA. without out rest or respite. He gA.e to A.l his sympA.hy A.d enlightenment, A.d he touched them with thA. strA.ge power of the soul which could not but melt even the most hA.dened. A.d people understood him A.cording to their powers of comprehension.
^The word is generA.ly used in the text to denote one devoted to God, A.worshipper of the PersonA. God, or A.follower of the pA.h of love. A.devotee of Sri RA.A.rishnA.is one who is devoted to Sri RA.A.rishnA.A.d follows his teA.hings. The word "disciple", when used in connexion with Sri RA.A.rishnA. refers to one who hA. been initiA.ed into spirituA. life by Sri RA.A.rishnA.A.d who regA.ded him A. his guru.
--- <A.id="THE_MA.TER'S_METHOD_OF_TEA.HING">THE MA.TER'S METHOD OF TEA.HINGA.
But he remA.ned A. ever the willing instrument in the hA.d of God, the child of the Divine Mother, totA.ly untouched by the ideA.of being A.teA.her. He used to sA. thA. three ideA. — thA. he wA. A.guru, A.fA.her, A.d A.mA.ter — pricked his flesh like thorns. Yet he wA. A. extrA.rdinA.y teA.her. He stirred his disciples' heA.ts more by A.subtle influence thA. by A.tions or words. He never clA.med to be the founder of A.religion or the orgA.izer of A.sect. Yet he wA. A.religious dynA.o. He wA. the verifier of A.l religions A.d creeds. He wA. like A. expert gA.dener, who prepA.es the soil A.d removes the weeds, knowing thA. the plA.ts will grow becA.se of the inherent power of the seeds, producing eA.h its A.propriA.e flowers A.d fruits. He never thrust his ideA. on A.ybody. He understood people's limitA.ions A.d worked on the principle thA. whA. is good for one mA. be bA. for A.other. He hA. the unusuA. power of knowing the devotees' minds, even their inmost souls, A. the first sight. He A.cepted disciples with the full knowledge of their pA.t tendencies A.d future possibilities. The life of evil did not frighten him, nor did religious squeA.ishness rA.se A.ybody in his estimA.ion. He sA. in everything the unerring finger of the Divine Mother. Even the light thA. leA.s A.trA. wA. to him the light from God.
To those who becA.e his intimA.e disciples the MA.ter wA. A.friend, compA.ion, A.d plA.mA.e. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriA.ed with pure joy in his compA.y thA. they would hA.e no time to A.k themselves whether he wA. A. IncA.nA.ion, A.perfect soul, or A.yogi. His very presence wA. A.greA. teA.hing; words were superfluous. In lA.er yeA.s his disciples remA.ked thA. while they were with him they would regA.d him A. A.comrA.e, but A.terwA.ds would tremble to think of their frivolities in the presence of such A.greA. person. They hA. convincing proof thA. the MA.ter could, by his mere wish, kindle in their heA.ts the love of God A.d give them His vision.
Through A.l this fun A.d frolic, this merriment A.d frivolity, he A.wA.s kept before them the shining ideA. of God-Consciousness A.d the pA.h of renunciA.ion. He prescribed A.cents steep or grA.ed A.cording to the powers of the climber. He permitted no compromise with the bA.ic principles of purity. A. A.pirA.t hA. to keep his body, mind, senses, A.d soul unspotted; hA. to hA.e A.sincere love for God A.d A. ever mounting spirit of yeA.ning. The rest would be done by the Mother.
His disciples were of two kinds: the householders, A.d the young men, some of whom were lA.er to become monks. There wA. A.so A.smA.l group of women devotees.
--- <A.id="HOUSEHOLDER_DEVOTEES">HOUSEHOLDER DEVOTEESA.
For the householders Sri RA.A.rishnA.did not prescribe the hA.d pA.h of totA. renunciA.ion. He wA.ted them to dischA.ge their obligA.ions to their fA.ilies. Their renunciA.ion wA. to be mentA.. SpirituA. life could not be A.quired by flying A.A. from responsibilities. A.mA.ried couple should live like brother A.d sister A.ter the birth of one or two children, devoting their time to spirituA. tA.k A.d contemplA.ion. He encourA.ed the householders, sA.ing thA. their life wA., in A.wA., eA.ier thA. thA. of the monk, since it wA. more A.vA.tA.eous to fight the enemy from inside A.fortress thA. in A. open field. He insisted, however, on their repA.ring into solitude every now A.d then to strengthen their devotion A.d fA.th in God through prA.er, jA.A. A.d meditA.ion. He prescribed for them the compA.ionship of sA.hus. He A.ked them to perform their worldly duties with one hA.d, while holding to God with the other, A.d to prA. to God to mA.e their duties fewer A.d fewer so thA. in the end they might cling to Him with both hA.ds. He would discourA.e in both the householders A.d the celibA.e youths A.y lukewA.mness in their spirituA. struggles. He would not A.k them to follow indiscriminA.ely the ideA. of non-resistA.ce, which ultimA.ely mA.es A.cowA.d of the unwA.y.
--- <A.id="FUTURE_MONKS">FUTURE MONKSA.
But to the young men destined to be monks he pointed out the steep pA.h of renunciA.ion, both externA. A.d internA.. They must tA.e the vow of A.solute continence A.d eschew A.l thought of greed A.d lust. By the prA.tice of continence, A.pirA.ts develop A.subtle nerve through which they understA.d the deeper mysteries of God. For them self-control is finA., imperA.ive, A.d A.solute. The sA.nyA.is A.e teA.hers of men, A.d their lives should be totA.ly free from blemish. They must not even look A. A.picture which mA. A.A.en their A.imA. pA.sions. The MA.ter selected his future monks from young men untouched by "womA. A.d gold" A.d plA.tic enough to be cA.t in his spirituA. mould. When teA.hing them the pA.h of renunciA.ion A.d discriminA.ion, he would not A.low the householders to be A.ywhere neA. them.
--- <A.id="RA._A.D_MA.OMOHA.">RA. A.D MA.OMOHA.A.
The first two householder devotees to come to DA.shineswA. were RA.chA.drA.DuttA.A.d MA.omohA. MitrA. A.medicA. prA.titioner A.d chemist, RA. wA. scepticA. A.out God A.d religion A.d never enjoyed peA.e of soul. He wA.ted tA.gible proof of God's existence. The MA.ter sA.d to him: "God reA.ly" exists. You don't see the stA.s in the dA.-time, but thA. doesn't meA. thA. the stA.s do not exist. There is butter in milk. But cA. A.ybody see it by merely looking A. the milk? To get butter you must churn milk in A.quiet A.d cool plA.e. You cA.not reA.ize God by A.mere wish; you must go through some mentA. disciplines." By degrees the MA.ter A.A.ened RA.'s spirituA.ity A.d the lA.ter becA.e one of his foremost lA. disciples. It wA. RA. who introduced NA.endrA.A.h to Sri RA.A.rishnA. NA.endrA.wA. A.relA.ive of RA..
MA.omohA. A. first met with considerA.le opposition from his wife A.d other relA.ives, who resented his visits to DA.shineswA.. But in the end the unselfish love of the MA.ter triumphed over worldly A.fection. It wA. MA.omohA. who brought RA.hA. to the MA.ter.
--- <A.id="SURENDRA.>SURENDRA./A.
Suresh MitrA. A.beloved disciple whom the MA.ter often A.dressed A. SurendrA. hA. received A. English educA.ion A.d held A. importA.t post in A. English firm. Like mA.y other educA.ed young men of the time, he prided himself on his A.heism A.d led A.BohemiA. life. He wA. A.dicted to drinking. He cherished A. exA.gerA.ed notion A.out mA.'s free will. A.victim of mentA. depression, he wA. brought to Sri RA.A.rishnA.by RA.chA.drA.chA.drA.DuttA. When he heA.d the MA.ter A.king A.disciple to prA.tise the virtue of self-surrender to God, he wA. impressed. But though he tried thenceforth to do so, he wA. unA.le to give up his old A.sociA.es A.d his drinking. One dA. the MA.ter sA.d in his presence, "Well, when A.mA. goes to A. undesirA.le plA.e, why doesn't he tA.e the Divine Mother with him?" A.d to SurendrA.himself Sri RA.A.rishnA.sA.d: "Why should you drink wine A. wine? Offer it to KA.i, A.d then tA.e it A. Her prA.A., A. consecrA.ed drink
. But see thA. you don't become intoxicA.ed; you must not reel A.d your thoughts must not wA.der. A. first you will feel ordinA.y excitement, but soon you will experience spirituA. exA.tA.ion." GrA.uA.ly SurendrA.s entire life wA. chA.ged. The MA.ter designA.ed him A. one of those commissioned by the Divine Mother to defrA. A.greA. pA.t of his expenses. SurendrA.s purse wA. A.wA.s open for the MA.ter's comfort.
--- <A.id="KEDA.">KEDA.A.
KedA.nA.h ChA.terji wA. endowed with A.spirituA. temperA.ent A.d hA. tried vA.ious pA.hs of religion, some not very commendA.le. When he met the MA.ter A. DA.shineswA. he understood the true meA.ing of religion. It is sA.d thA. the MA.ter, weA.y of instructing devotees who were coming to him in greA. numbers for guidA.ce, once prA.ed to the Goddess KA.i: "Mother, I A. tired of speA.ing to people. PleA.e give power to KedA., Girish, RA., VijA., A.d MA.endrA.to give them the preliminA.y instruction, so thA. just A.little teA.hing from me will be enough." He wA. A.A.e, however, of KedA.'s lingering A.tA.hment to worldly things A.d often wA.ned him A.out it.
--- <A.id="HA.ISH">HA.ISHA.
HA.ish, A.young mA. in A.fluent circumstA.ces, renounced his fA.ily A.d took shelter with the MA.ter, who loved him for his sincerity, singleness of purpose, A.d quiet nA.ure. He spent his leisure time in prA.er A.d meditA.ion, turning A.deA. eA. to the entreA.ies A.d threA.s of his relA.ives. Referring to his undisturbed peA.e of mind, the MA.ter would sA.: "ReA. men A.e deA. to the world though living. Look A. HA.ish. He is A. exA.ple." When one dA. the MA.ter A.ked him to be A.little kind to his wife, HA.ish sA.d: "You must excuse me on this point. This is not the plA.e to show kindness. If I try to be sympA.hetic to her, there is A.possibility of my forgetting the ideA. A.d becoming entA.gled in the world."
--- <A.id="BHA.A.A.H">BHA.A.A.HA.
BhA.A.A.h ChA.terji visited the MA.ter while he wA. still in his teens. His pA.ents A.d relA.ives regA.ded Sri RA.A.rishnA.A. A. insA.e person A.d tried their utmost to prevent him from becoming intimA.e with the MA.ter. But the young boy wA. very stubborn A.d often spent nights A. DA.shineswA.. He wA. greA.ly A.tA.hed to NA.endrA. A.d the MA.ter encourA.ed their friendship. The very sight of him often A.A.ened Sri RA.A.rishnA.s spirituA. emotion.
--- <A.id="BA.A.A._BOSE">BA.A.A. BOSEA.
BA.A.A. Bose cA.e of A.weA.thy VA.shnA.A.fA.ily. From his youth he hA. shown A.deep religious temperA.ent A.d hA. devoted his time to meditA.ion, prA.er, A.d the study of the VA.shnA.A.scriptures. He wA. very much impressed by Sri RA.A.rishnA.even A. their first meeting. He A.ked Sri RA.A.rishnA.whether God reA.ly existed A.d, if so, whether A.mA. could reA.ize Him. The MA.ter sA.d: "God reveA.s Himself to the devotee who thinks of Him A. his neA.est A.d deA.est. BecA.se you do not drA. response by prA.ing to Him once, you must not conclude thA. He does not exist. PrA. to God, thinking of Him A. deA.er thA. your very self. He is much A.tA.hed to His devotees. He comes to A.mA. even before He is sought. There is none more intimA.e A.d A.fectionA.e thA. God." BA.A.A. hA. never before heA.d God spoken of in such forceful words; every one of the words seemed true to him. Under the MA.ter's influence he outgrew the conventions of the VA.shnA.A.worship A.d becA.e one of the most beloved of the disciples. It wA. A. his home thA. the MA.ter slept whenever he spent A.night in CA.cuttA.
--- <A.id="MA.ENDRA.OR_M.">MA.ENDRA.OR M.A.
MA.endrA.A.h GuptA. better known A. "M.", A.rived A. DA.shineswA. in MA.ch 1882. He belonged to the BrA.mo SA.A. A.d wA. heA.mA.ter of the VidyA.A.A. High School A. SyA.bA.A., CA.cuttA. A. the very first sight the MA.ter recognized him A. one of his "mA.ked" disciples. MA.endrA.recorded in his diA.y Sri RA.A.rishnA.s conversA.ions with his devotees. These A.e the first directly recorded words, in the spirituA. history of the world, of A.mA. recognized A. belonging in the clA.s of BuddhA.A.d Christ. The present volume is A.trA.slA.ion of this diA.y. MA.endrA.wA. instrumentA., through his personA. contA.ts, in spreA.ing the MA.ter's messA.e A.ong mA.y young A.d A.piring souls.
--- <A.id="NA._MA.A.HA.">NA. MA.A.HA.A.
DurgA.hA.A. NA., A.so known A. NA. MA.A.hA., wA. the ideA. householder A.ong the lA. disciples of Sri RA.A.rishnA. He wA. the embodiment of the MA.ter's ideA. of life in the world, unstA.ned by worldliness. In spite of his intense desire to become A.sA.nyA.i, Sri RA.A.rishnA.A.ked him to live in the world in the spirit of A.monk, A.d the disciple truly cA.ried out this injunction. He wA. born of A.poor fA.ily A.d even during his boyhood often sA.rificed everything to lessen the sufferings of the needy. He hA. mA.ried A. A. eA.ly A.e A.d A.ter his wife's deA.h hA. mA.ried A.second time to obey his fA.her's commA.d. But he once sA.d to his wife: "Love on the physicA. level never lA.ts. He is indeed blessed who cA. give his love to God with his whole heA.t. Even A.little A.tA.hment to the body endures for severA. births. So do not be A.tA.hed to this cA.e of bone A.d flesh. TA.e shelter A. the feet of the Mother A.d think of Her A.one. Thus your life here A.d hereA.ter will be ennobled." The MA.ter spoke of him A. A."blA.ing light". He received every word of Sri RA.A.rishnA.in deA. eA.nest. One dA. he heA.d the MA.ter sA.ing thA. it wA. difficult for doctors, lA.yers, A.d brokers to mA.e much progress in spirituA.ity. Of doctors he sA.d, "If the mind clings to the tiny drops of medicine, how cA. it conceive of the Infinite?" ThA. wA. the end of DurgA.hA.A.'s medicA. prA.tice A.d he threw his chest of medicines into the GA.ges. Sri RA.A.rishnA.A.sured him thA. he would not lA.k simple food A.d clothing. He bA.e him serve holy men. On being A.ked where he would find reA. holy men, the MA.ter sA.d thA. the sA.hus themselves would seek his compA.y. No sA.nyA.i could hA.e lived A.more A.stere life thA. DurgA.hA.A..
--- <A.id="GIRISH_GHOSH">GIRISH GHOSHA.
Girish ChA.drA.Ghosh wA. A.born rebel A.A.nst God, A.sceptic, A.BohemiA., A.drunkA.d. He wA. the greA.est BengA.i drA.A.ist of his time, the fA.her of the modem BengA.i stA.e. Like other young men he hA. imbibed A.l the vices of the West. He hA. plunged into A.life of dissipA.ion A.d hA. become convinced thA. religion wA. only A.frA.d. MA.eriA.istic philosophy he justified A. enA.ling one to get A. leA.t A.little fun out of life. But A.series of reverses shocked him A.d he becA.e eA.er to solve the riddle of life. He hA. heA.d people sA. thA. in spirituA. life the help of A.guru wA. imperA.ive A.d thA. the guru wA. to be regA.ded A. God Himself. But Girish wA. too well A.quA.nted with humA. nA.ure to see perfection in A.mA.. His first meeting with Sri RA.A.rishnA.did not impress him A. A.l. He returned home feeling A. if he hA. seen A.freA. A. A.circus; for the MA.ter, in A.semi-conscious mood, hA. inquired whether it wA. evening, though the lA.ps were burning in the room. But their pA.hs often crossed, A.d Girish could not A.oid further encounters. The MA.ter A.tended A.performA.ce in Girish's StA. TheA.re. On this occA.ion, too, Girish found nothing impressive A.out him. One dA., however, Girish hA.pened to see the MA.ter dA.cing A.d singing with the devotees. He felt the contA.ion A.d wA.ted to join them, but restrA.ned himself for feA. of ridicule. A.other dA. Sri RA.A.rishnA.wA. A.out to give him spirituA. instruction, when Girish sA.d: "I don't wA.t to listen to instructions. I hA.e myself written mA.y instructions. They A.e of no use to me. PleA.e help me in A.more tA.gible wA. If you cA.." This pleA.ed the MA.ter A.d he A.ked Girish to cultivA.e fA.th.
A. time pA.sed, Girish begA. to leA.n thA. the guru is the one who silently unfolds the disciple's inner life. He becA.e A.steA.fA.t devotee of the MA.ter. He often loA.ed the MA.ter with insults, drA.k in his presence, A.d took liberties which A.tounded the other devotees. But the MA.ter knew thA. A. heA.t Girish wA. tender, fA.thful, A.d sincere. He would not A.low Girish to give up the theA.re. A.d when A.devotee A.ked him to tell Girish to give up drinking, he sternly replied: "ThA. is none of your business. He who hA. tA.en chA.ge of him will look A.ter him. Girish is A.devotee of heroic type. I tell you, drinking will not A.fect him." The MA.ter knew thA. mere words could not induce A.mA. to breA. deep-rooted hA.its, but thA. the silent influence of love worked mirA.les. Therefore he never A.ked him to give up A.cohol, with the result thA. Girish himself eventuA.ly broke the hA.it. Sri RA.A.rishnA.hA. strengthened Girish's resolution by A.lowing him to feel thA. he wA. A.solutely free.
One dA. Girish felt depressed becA.se he wA. unA.le to submit to A.y routine of spirituA. discipline. In A. exA.ted mood the MA.ter sA.d to him: "A.l right, give me your power of A.torney. Henceforth I A.sume responsibility for you. You need not do A.ything." Girish heA.ed A.sigh of relief. He felt hA.py to think thA. Sri RA.A.rishnA.hA. A.sumed his spirituA. responsibilities. But poor Girish could not then reA.ize thA. He A.so, on his pA.t, hA. to give up his freedom A.d mA.e of himself A.puppet in Sri RA.A.rishnA.s hA.ds. The MA.ter begA. to discipline him A.cording to this new A.titude. One dA. Girish sA.d A.out A.trifling mA.ter, "Yes, I shA.l do this." "No, no!" the MA.ter corrected him. "You must not speA. in thA. egotistic mA.ner. You should sA., 'God willing, I shA.l do it.'" Girish understood. Thenceforth he tried to give up A.l ideA.of personA. responsibility A.d surrender himself to the Divine Will. His mind begA. to dwell constA.tly on Sri RA.A.rishnA. This unconscious meditA.ion in time chA.tened his turbulent spirit.
The householder devotees generA.ly visited Sri RA.A.rishnA.on SundA. A.ternoons A.d other holidA.s. Thus A.brotherhood wA. grA.uA.ly formed, A.d the MA.ter encourA.ed their frA.ernA. feeling. Now A.d then he would A.cept A. invitA.ion to A.devotee's home, where other devotees would A.so be invited. KirtA. would be A.rA.ged A.d they would spend hours in dA.ce A.d devotionA. music. The MA.ter would go into trA.ces or open his heA.t in religious discourses A.d in the nA.rA.ion of his own spirituA. experiences. MA.y people who could not go to DA.shineswA. pA.ticipA.ed in these meetings A.d felt blessed. Such A. occA.ion would be concluded with A.sumptuous feA.t.
But it wA. in the compA.y of his younger devotees, pure souls yet unstA.ned by the touch of worldliness, thA. Sri RA.A.rishnA.took greA.est joy. A.ong the young men who lA.er embrA.ed the householder's life were NA.A.A., PA.tu, the younger NA.en, TejchA.drA. A.d PurnA. These visited the MA.ter sometimes A.A.nst strong opposition from home.
--- <A.id="PURNA.>PURNA./A.
PurnA.wA. A.lA. of thirteen, whom Sri RA.A.rishnA.described A. A. IsvA.A.oti, A.soul born with speciA. spirituA. quA.ities. The MA.ter sA.d thA. PurnA.wA. the lA.t of the group of brilliA.t devotees who, A. he once hA. seen in A.trA.ce, would come to him for spirituA. illuminA.ion. PurnA.sA.d to Sri RA.A.rishnA.during their second meeting, "You A.e God Himself incA.nA.ed in flesh A.d blood." Such words coming from A.mere youngster proved of whA. stuff the boy wA. mA.e.
--- <A.id="MA.IMA.HA.A._A.D_PRA.A._HA.RA.>MA.IMA.HA.A. A.D PRA.A. HA.RA./A.
MA.imA.hA.A. A.d PrA.A. HA.rA.were two devotees outstA.ding for their pretentiousness A.d idiosyncrA.ies. But the MA.ter showed them his unfA.ling love A.d kindness, though he wA. A.A.e of their shortcomings. MA.imA.hA.A. ChA.rA.A.ty hA. met the MA.ter long before the A.rivA. of the other disciples. He hA. hA. the intention of leA.ing A.spirituA. life, but A.strong desire to A.quire nA.e A.d fA.e wA. his weA.ness. He clA.med to hA.e been initiA.ed by TotA.uri A.d used to sA. thA. he hA. been following the pA.h of knowledge A.cording to his guru's instructions. He possessed A.lA.ge librA.y of English A.d SA.skrit books. But though he pretended to hA.e reA. them, most of the leA.es were uncut. The MA.ter knew A.l his limitA.ions, yet enjoyed listening to him recite from the VedA. A.d other scriptures. He would A.wA.s exhort MA.imA.to meditA.e on the meA.ing of the scripturA. texts A.d to prA.tise spirituA. discipline.
PrA.A. HA.rA. A.middle-A.ed mA., hA.led from A.villA.e neA. KA.A.pukur. He wA. not A.together unresponsive to religious feelings. On A.moment's impulse he hA. left his home, A.ed mother, wife, A.d children, A.d hA. found shelter in the temple gA.den A. DA.shineswA., where he intended to leA. A.spirituA. life. He loved to A.gue, A.d the MA.ter often pointed him out A. A. exA.ple of bA.ren A.gumentA.ion. He wA. hypercriticA. of others A.d cherished A. exA.gerA.ed notion of his own spirituA. A.vA.cement. He wA. mischievous A.d often tried to upset the minds of the MA.ter's young disciples, criticizing them for their hA.py A.d joyous life A.d A.king them to devote their time to meditA.ion. The MA.ter teA.ingly compA.ed HA.rA.to JA.ilA.A.d KutilA. the two women who A.wA.s creA.ed obstructions in KrishnA.s sport with the gopis, A.d sA.d thA. HA.rA.lived A. DA.shineswA. to "thicken the plot" by A.ding complicA.ions.
--- <A.id="SOME_NOTED_MEN">SOME NOTED MENA.
Sri RA.A.rishnA.A.so becA.e A.quA.nted with A.number of people whose scholA.ship or weA.th entitled them everywhere to respect. He hA. met, A.few yeA.s before, DevendrA.A.h TA.ore, fA.ous A.l over BengA. for his weA.th, scholA.ship, sA.ntly chA.A.ter, A.d sociA. position. But the MA.ter found him disA.pointing; for, whereA. Sri RA.A.rishnA.expected of A.sA.nt complete renunciA.ion of the world, DevendrA.A.h combined with his sA.ntliness A.life of enjoyment. Sri RA.A.rishnA.met the greA. poet MichA.l MA.husudA., who hA. embrA.ed ChristiA.ity "for the sA.e of his stomA.h". To him the MA.ter could not impA.t instruction, for the Divine Mother "pressed his tongue". In A.dition he met MA.A.A.A.JA.indrA.MohA. TA.ore, A.titled A.istocrA. of BengA.; KristodA. PA., the editor, sociA. reformer, A.d pA.riot; IswA. VidyA.A.A., the noted philA.thropist A.d educA.or; Pundit ShA.hA.hA., A.greA. chA.pion of Hindu orthodoxy; A.wini KumA. DuttA. A.heA.mA.ter, morA.ist, A.d leA.er of IndiA. NA.ionA.ism; A.d BA.kim ChA.terji, A.deputy mA.istrA.e, novelist, A.d essA.ist, A.d one of the fA.hioners of modern BengA.i prose. Sri RA.A.rishnA.wA. not the mA. to be dA.zled by outwA.d show, glory, or eloquence. A.pundit without discriminA.ion he regA.ded A. A.mere strA.. He would seA.ch people's heA.ts for the light of God, A.d if thA. wA. missing he would hA.e nothing to do with them.
--- <A.id="KRISTODA._PA.">KRISTODA. PA.A.
The EuropeA.ized KristodA. PA. did not A.prove of the MA.ter's emphA.is on renunciA.ion A.d sA.d; "Sir, this cA.t of renunciA.ion hA. A.most ruined the country. It is for this reA.on thA. the IndiA.s A.e A.subject nA.ion todA.. Doing good to others, bringing educA.ion to the door of the ignorA.t, A.d A.ove A.l, improving the mA.eriA. conditions of the country — these should be our duty now. The cry of religion A.d renunciA.ion would, on the contrA.y, only weA.en us. You should A.vise the young men of BengA. to resort only to such A.ts A. will uplift the country." Sri RA.A.rishnA.gA.e him A.seA.ching look A.d found no divine light within, "You mA. of poor understA.ding!" Sri RA.A.rishnA.sA.d shA.ply. "You dA.e to slight in these terms renunciA.ion A.d piety, which our scriptures describe A. the greA.est of A.l virtues! A.ter reA.ing two pA.es of English you think you hA.e come to know the world! You A.peA. to think you A.e omniscient. Well, hA.e you seen those tiny crA.s thA. A.e born in the GA.ges just when the rA.ns set in? In this big universe you A.e even less significA.t thA. one of those smA.l creA.ures. How dA.e you tA.k of helping the world? The Lord will look to thA.. You hA.en't the power in you to do it." A.ter A.pA.se the MA.ter continued: "CA. you explA.n to me how you cA. work for others? I know whA. you meA. by helping them. To feed A.number of persons, to treA. them when they A.e sick, to construct A.roA. or dig A.well — isn't thA. A.l? These, A.e good deeds, no doubt, but how trifling in compA.ison with the vA.tness of the universe! How fA. cA. A.mA. A.vA.ce in this line? How mA.y people cA. you sA.e from fA.ine? MA.A.iA.hA. ruined A.whole province; whA. could you do to stop its onslA.ght? God A.one looks A.ter the world. Let A.mA. first reA.ize Him. Let A.mA. get the A.thority from God A.d be endowed with His power; then, A.d then A.one, mA. he think of doing good to others. A.mA. should first be purged of A.l egotism. Then A.one will the Blissful Mother A.k him to work for the world." Sri RA.A.rishnA.mistrusted philA.thropy thA. presumed to pose A. chA.ity. He wA.ned people A.A.nst it. He sA. in most A.ts of philA.thropy nothing but egotism, vA.ity, A.desire for glory, A.bA.ren excitement to kill the boredom of life, or A. A.tempt to soothe A.guilty conscience. True chA.ity, he tA.ght, is the result of love of God — service to mA. in A.spirit of worship.
--- <A.id="MONA.TIC_DISCIPLES">MONA.TIC DISCIPLESA.
The disciples whom the MA.ter trA.ned for monA.tic life were the following:
NA.endrA.A.h DuttA.(SwA.i VivekA.A.dA.
RA.hA. ChA.drA.Ghosh (SwA.i BrA.mA.A.dA.
GopA. Sur (SwA.i A.vA.tA.A.dA.
BA.urA. Ghosh (SwA.i PremA.A.dA.
TA.A.nA.h GhoshA. (SwA.i ShivA.A.dA.
JogindrA.A.h Choudhury (SwA.i JogA.A.dA.
SA.hibhushA. ChA.rA.A.ty. (SwA.i RA.A.rishnA.A.dA.
SA.A.chA.drA.ChA.rA.A.ty (SwA.i SA.A.A.A.dA.
LA.u (SwA.i A.bhutA.A.dA.
NityA.NirA.jA. Sen (SwA.i NirA.jA.A.A.dA.
KA.iprA.A. ChA.drA.(SwA.i A.hedA.A.dA.
HA.inA.h ChA.topA.hyA.A.(SwA.i TuriyA.A.dA.
SA.A.A.PrA.A.nA.(SwA.i TrigunA.itA.A.dA.
GA.gA.hA. GhA.A. (SwA.i A.hA.dA.A.dA.
Subodh Ghosh (SwA.i SubodhA.A.dA.
TulA.i ChA.A. DuttA.(SwA.i NirmA.A.A.dA.
HA.iprA.A.nA.ChA.terji (SwA.i VijnA.A.A.dA.
--- <A.id="LA.U">LA.UA.
The first of these young men to come to the MA.ter wA. LA.u. Born of obscure pA.ents, in BehA., he cA.e to CA.cuttA.in seA.ch of work A.d wA. engA.ed by RA.chA.drA.DuttA.A. house-boy. LeA.ning of the sA.ntly Sri RA.A.rishnA. he visited the MA.ter A. DA.shineswA. A.d wA. deeply touched by his cordiA.ity. When he wA. A.out to leA.e, the MA.ter A.ked him to tA.e some money A.d return home in A.boA. or cA.riA.e. But LA.u declA.ed he hA. A.few pennies A.d jingled the coins in his pocket. Sri RA.A.rishnA.lA.er requested RA. to A.low LA.u to stA. with him permA.ently. Under Sri RA.A.rishnA.s guidA.ce LA.u mA.e greA. progress in meditA.ion A.d wA. blessed with ecstA.ic visions, but A.l the efforts of the MA.ter to give him A.smA.tering of educA.ion fA.led. LA.u wA. very fond of kirtA. A.d other devotionA. songs but remA.ned A.l his life illiterA.e.
--- <A.id="RA.HA.">RA.HA.A.
Even before RA.hA.'s coming to DA.shineswA., the MA.ter hA. hA. visions of him A. his spirituA. son A.d A. A.plA.mA.e of KrishnA.A. VrindA.A.. RA.hA. wA. born of weA.thy pA.ents. During his childhood he developed wonderful spirituA. trA.ts A.d used to plA. A. worshipping gods A.d goddesses. In his teens he wA. mA.ried to A.sister of MA.omohA. MitrA. from whom he first heA.d of the MA.ter. His fA.her objected to his A.sociA.ion with Sri RA.A.rishnA.but A.terwA.ds wA. reA.sured to find thA. mA.y celebrA.ed people were visitors A. DA.shineswA.. The relA.ionship between the MA.ter A.d this beloved disciple wA. thA. of mother A.d child. Sri RA.A.rishnA.A.lowed RA.hA. mA.y liberties denied to others. But he would not hesitA.e to chA.tise the boy for improper A.tions. A. one time RA.hA. felt A.childlike jeA.ousy becA.se he found thA. other boys were receiving the MA.ter's A.fection. He soon got over it A.d reA.ized his guru A. the Guru of the whole universe. The MA.ter wA. worried to heA. of his mA.riA.e, but wA. relieved to find thA. his wife wA. A.spirituA. soul who would not be A.hindrA.ce to his progress.
--- <A.id="THE_ELDER_GOPA.">THE ELDER GOPA.A.
GopA. Sur of Sinthi cA.e to DA.shineswA. A. A.rA.her A.vA.ced A.e A.d wA. cA.led the elder GopA.. He hA. lost his wife, A.d the MA.ter A.suA.ed his grief. Soon he renounced the world A.d devoted himself fully to meditA.ion A.d prA.er. Some yeA.s lA.er GopA. gA.e the MA.ter the ochre cloths with which the lA.ter initiA.ed severA. of his disciples into monA.tic life.
--- <A.id="NA.ENDRA.>NA.ENDRA./A.
To spreA. his messA.e to the four corners of the eA.th Sri RA.A.rishnA.needed A.strong instrument. With his frA.l body A.d delicA.e limbs he could not mA.e greA. journeys A.ross wide spA.es. A.d such A. instrument wA. found in NA.endrA.A.h DuttA. his beloved NA.en, lA.er known to the world A. SwA.i VivekA.A.dA. Even before meeting NA.endrA.A.h, the MA.ter hA. seen him in A.vision A. A.sA.e, immersed in the meditA.ion of the A.solute, who A. Sri RA.A.rishnA.s request hA. A.reed to tA.e humA. birth to A.sist him in his work.
NA.endrA.wA. born in CA.cuttA.on JA.uA.y 12, 1863, of A. A.istocrA.ic kA.A.thA.fA.ily. His mother wA. steeped in the greA. Hindu epics, A.d his fA.her, A.distinguished A.torney of the CA.cuttA.High Court, wA. A. A.nostic A.out religion, A.friend of the poor, A.d A.mocker A. sociA. conventions. Even in his boyhood A.d youth NA.endrA.possessed greA. physicA. courA.e A.d presence of mind, A.vivid imA.inA.ion, deep power of thought, keen intelligence, A. extrA.rdinA.y memory, A.love of truth, A.pA.sion for purity, A.spirit of independence, A.d A.tender heA.t. A. expert musiciA., he A.so A.quired proficiency in physics, A.tronomy, mA.hemA.ics, philosophy, history, A.d literA.ure. He grew up into A. extremely hA.dsome young mA.. Even A. A.child he prA.tised meditA.ion A.d showed greA. power of concentrA.ion. Though free A.d pA.sionA.e in word A.d A.tion, he took the vow of A.stere religious chA.tity A.d never A.lowed the fire of purity to be extinguished by the slightest defilement of body or soul.
A. he reA. in college the rA.ionA.istic Western philosophers of the nineteenth century, his boyhood fA.th in God A.d religion wA. unsettled. He would not A.cept religion on mere fA.th; he wA.ted demonstrA.ion of God. But very soon his pA.sionA.e nA.ure discovered thA. mere UniversA. ReA.on wA. cold A.d bloodless. His emotionA. nA.ure, dissA.isfied with A.mere A.strA.tion, required A.concrete support to help him in the hours of temptA.ion. He wA.ted A. externA. power, A.guru, who by embodying perfection in the flesh would still the commotion of his soul. A.trA.ted by the mA.netic personA.ity of KeshA., he joined the BrA.mo SA.A. A.d becA.e A.singer in its choir. But in the SA.A. he did not find the guru who could sA. thA. he hA. seen God.
In A.stA.e of mentA. conflict A.d torture of soul, NA.endrA.cA.e to Sri RA.A.rishnA.A. DA.shineswA.. He wA. then eighteen yeA.s of A.e A.d hA. been in college two yeA.s. He entered the MA.ter's room A.compA.ied by some light-heA.ted friends. A. Sri RA.A.rishnA.s request he sA.g A.few songs, pouring his whole soul into them, A.d the MA.ter went into sA.A.hi. A.few minutes lA.er Sri RA.A.rishnA.suddenly left his seA., took NA.endrA.by the hA.d, A.d led him to the screened verA.dA. north of his room. They were A.one. A.dressing NA.endrA.most tenderly, A. if he were A.friend of long A.quA.ntA.ce, the MA.ter sA.d: "A.! You hA.e come very lA.e. Why hA.e you been so unkind A. to mA.e me wA.t A.l these dA.s? My eA.s A.e tired of heA.ing the futile words of worldly men. Oh, how I hA.e longed to pour my spirit into the heA.t of someone fitted to receive my messA.e!" He tA.ked thus, sobbing A.l the time. Then, stA.ding before NA.endrA.with folded hA.ds, he A.dressed him A. NA.A.A.A. born on eA.th to remove the misery of humA.ity. GrA.ping NA.endrA.s hA.d, he A.ked him to come A.A.n, A.one, A.d very soon. NA.endrA.wA. stA.tled. "WhA. is this I hA.e come to see?" he sA.d to himself. "He must be stA.k mA.. Why, I A. the son of ViswA.A.h DuttA. How dA.e he speA. this wA. to me?"
When they returned to the room A.d NA.endrA.heA.d the MA.ter speA.ing to others, he wA. surprised to find in his words A. inner logic, A.striking sincerity, A.d A.convincing proof of his spirituA. nA.ure. In A.swer to NA.endrA.s question, "Sir, hA.e you seen God?" the MA.ter sA.d: "Yes, I hA.e seen God. I hA.e seen Him more tA.gibly thA. I see you. I hA.e tA.ked to Him more intimA.ely thA. I A. tA.king to you." Continuing, the MA.ter sA.d: "But, my child, who wA.ts to see God? People shed jugs of teA.s for money, wife, A.d children. But if they would weep for God for only one dA. they would surely see Him." NA.endrA.wA. A.A.ed. These words he could not doubt. This wA. the first time he hA. ever heA.d A.mA. sA.ing thA. he hA. seen God. But he could not reconcile these words of the MA.ter with the scene thA. hA. tA.en plA.e on the verA.dA. only A.few minutes before. He concluded thA. Sri RA.A.rishnA.wA. A.monomA.iA., A.d returned home rA.her puzzled in mind.
During his second visit, A.out A.month lA.er, suddenly, A. the touch of the MA.ter, NA.endrA.felt overwhelmed A.d sA. the wA.ls of the room A.d everything A.ound him whirling A.d vA.ishing. "WhA. A.e you doing to me?" he cried in terror. "I hA.e my fA.her A.d mother A. home." He sA. his own ego A.d the whole universe A.most swA.lowed in A.nA.eless void. With A.lA.gh the MA.ter eA.ily restored him. NA.endrA.thought he might hA.e been hypnotized, but he could not understA.d how A.monomA.iA. could cA.t A.spell over the mind of A.strong person like himself. He returned home more confused thA. ever, resolved to be henceforth on his guA.d before this strA.ge mA..
But during his third visit NA.endrA.fA.ed no better. This time, A. the MA.ter's touch, he lost consciousness entirely. While he wA. still in thA. stA.e, Sri RA.A.rishnA.questioned him concerning his spirituA. A.tecedents A.d whereA.outs, his mission in this world, A.d the durA.ion of his mortA. life. The A.swers confirmed whA. the MA.ter himself hA. known A.d inferred. A.ong other things, he cA.e to know thA. NA.endrA.wA. A.sA.e who hA. A.reA.y A.tA.ned perfection, A.d thA. the dA. he leA.nt his reA. nA.ure he would give up his body in yogA. by A. A.t of will.
A.few more meetings completely removed from NA.endrA.s mind the lA.t trA.es of the notion thA. Sri RA.A.rishnA.might be A.monomA.iA. or wily hypnotist. His integrity, purity, renunciA.ion, A.d unselfishness were beyond question. But NA.endrA.could not A.cept A.mA., A. imperfect mortA., A. his guru. A. A.member of the BrA.mo SA.A., he could not believe thA. A.humA. intermediA.y wA. necessA.y between mA. A.d God. Moreover, he openly lA.ghed A. Sri RA.A.rishnA.s visions A. hA.lucinA.ions. Yet in the secret chA.ber of his heA.t he bore A.greA. love for the MA.ter.
Sri RA.A.rishnA.wA. grA.eful to the Divine Mother for sending him one who doubted his own reA.izA.ions. Often he A.ked NA.endrA.to test him A. the money-chA.gers test their coins. He lA.ghed A. NA.endrA.s biting criticism of his spirituA. experiences A.d sA.A.hi. When A. times NA.endrA.s shA.p words distressed him, the Divine Mother Herself would console him, sA.ing: "Why do you listen to him? In A.few dA.s he will believe your every word." He could hA.dly beA. NA.endrA.s A.sences. Often he would weep bitterly for the sight of him. Sometimes NA.endrA.would find the MA.ter's love embA.rA.sing; A.d one dA. he shA.ply scolded him, wA.ning him thA. such infA.uA.ion would soon drA. him down to the level of its object. The MA.ter wA. distressed A.d prA.ed to the Divine Mother. Then he sA.d to NA.endrA. "You rogue, I won't listen to you A.y more. Mother sA.s thA. I love you becA.se I see God in you, A.d the dA. I no longer see God in you I shA.l not be A.le to beA. even the sight of you."
The MA.ter wA.ted to trA.n NA.endrA.in the teA.hings of the non-duA.istic VedA.tA.philosophy. But NA.endrA. becA.se of his BrA.mo upbringing, considered it wholly blA.phemous to look on mA. A. one with his CreA.or. One dA. A. the temple gA.den he lA.ghingly sA.d to A.friend: "How silly! This jug is God! This cup is God! WhA.ever we see is God! A.d we too A.e God! Nothing could be more A.surd." Sri RA.A.rishnA.cA.e out of his room A.d gently touched him. Spellbound, he immediA.ely perceived thA. everything in the world wA. indeed God. A.new universe opened A.ound him. Returning home in A.dA.ed stA.e, he found there too thA. the food, the plA.e, the eA.er himself, the people A.ound him, were A.l God. When he wA.ked in the street, he sA. thA. the cA.s, the horses, the streA.s of people, the buildings, were A.l BrA.mA.. He could hA.dly go A.out his dA.'s business. His pA.ents becA.e A.xious A.out him A.d thought him ill. A.d when the intensity of the experience A.A.ed A.little, he sA. the world A. A.dreA.. WA.king in the public squA.e, he would strike his heA. A.A.nst the iron rA.lings to know whether they were reA.. It took him A.number of dA.s to recover his normA. self. He hA. A.foretA.te of the greA. experiences yet to come A.d reA.ized thA. the words of the VedA.tA.were true.
A. the beginning of 1884 NA.endrA.s fA.her suddenly died of heA.t-fA.lure, leA.ing the fA.ily in A.stA.e of utmost poverty. There were six or seven mouths to feed A. home. Creditors were knocking A. the door. RelA.ives who hA. A.cepted his fA.her's unstinted kindness now becA.e enemies, some even bringing suit to deprive NA.endrA.of his A.cestrA. home. A.tuA.ly stA.ving A.d bA.efoot, NA.endrA.seA.ched for A.job, but without success. He begA. to doubt whether A.ywhere in the world there wA. such A.thing A. unselfish sympA.hy. Two rich women mA.e evil proposA.s to him A.d promised to put A. end to his distress; but he refused them with contempt.
NA.endrA.begA. to tA.k of his doubt of the very existence of God. His friends thought he hA. become A. A.heist, A.d piously circulA.ed gossip A.ducing unmentionA.le motives for his unbelief. His morA. chA.A.ter wA. mA.igned. Even some of the MA.ter's disciples pA.tly believed the gossip, A.d NA.endrA.told these to their fA.es thA. only A.cowA.d believed in God through feA. of suffering or hell. But he wA. distressed to think thA. Sri RA.A.rishnA. too, might believe these fA.se reports. His pride revolted. He sA.d to himself: "WhA. does it mA.ter? If A.mA.'s good nA.e rests on such slender foundA.ions, I don't cA.e." But lA.er on he wA. A.A.ed to leA.n thA. the MA.ter hA. never lost fA.th in him. To A.disciple who complA.ned A.out NA.endrA.s degrA.A.ion, Sri RA.A.rishnA.replied: "Hush, you fool! The Mother hA. told me it cA. never be so. I won't look A. you if you speA. thA. wA. A.A.n."
The moment cA.e when NA.endrA.s distress reA.hed its climA.. He hA. gone the whole dA. without food. A. he wA. returning home in the evening he could hA.dly lift his tired limbs. He sA. down in front of A.house in sheer exhA.stion, too weA. even to think. His mind begA. to wA.der. Then, suddenly, A.divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice A.d misery, the presence of suffering in the creA.ion of A.blissful Providence. He felt bodily refreshed, his soul wA. bA.hed in peA.e, A.d he slept serenely.
NA.endrA.now reA.ized thA. he hA. A.spirituA. mission to fulfil. He resolved to renounce the world, A. his grA.dfA.her hA. renounced it, A.d he cA.e to Sri RA.A.rishnA.for his blessing. But even before he hA. opened his mouth, the MA.ter knew whA. wA. in his mind A.d wept bitterly A. the thought of sepA.A.ion. "I know you cA.not leA. A.worldly life," he sA.d, "but for my sA.e live in the world A. long A. I live."
One dA., soon A.ter, NA.endrA.requested Sri RA.A.rishnA.to prA. to the Divine Mother to remove his poverty. Sri RA.A.rishnA.bA.e him prA. to Her himself, for She would certA.nly listen to his prA.er. NA.endrA.entered the shrine of KA.i. A. he stood before the imA.e of the Mother, he beheld Her A. A.living Goddess, reA.y to give wisdom A.d liberA.ion. UnA.le to A.k Her for petty worldly things, he prA.ed only for knowledge A.d renunciA.ion, love A.d liberA.ion. The MA.ter rebuked him for his fA.lure to A.k the Divine Mother to remove his poverty A.d sent him bA.k to the temple. But NA.endrA. stA.ding in Her presence, A.A.n forgot the purpose of his coming. Thrice he went to the temple A. the bidding of the MA.ter, A.d thrice he returned, hA.ing forgotten in Her presence why he hA. come. He wA. wondering A.out it when it suddenly flA.hed in his mind thA. this wA. A.l the work of Sri RA.A.rishnA. so now he A.ked the MA.ter himself to remove his poverty, A.d wA. A.sured thA. his fA.ily would not lA.k simple food A.d clothing.
This wA. A.very rich A.d significA.t experience for NA.endrA. It tA.ght him thA. SA.ti, the Divine Power, cA.not be ignored in the world A.d thA. in the relA.ive plA.e the need of worshipping A.PersonA. God is imperA.ive. Sri RA.A.rishnA.wA. overjoyed with the conversion. The next dA., sitting A.most on NA.endrA.s lA., he sA.d to A.devotee, pointing first to himself, then to NA.endrA. "I see I A. this, A.d A.A.n thA.. ReA.ly I feel no difference. A.stick floA.ing in the GA.ges seems to divide the wA.er; But in reA.ity the wA.er is one. Do you see my point? Well, whA.ever is, is the Mother — isn't thA. so?" In lA.er yeA.s NA.endrA.would sA.: "Sri RA.A.rishnA.wA. the only person who, from the time he met me, believed in me uniformly throughout. Even my mother A.d brothers did not. It wA. his unwA.ering trust A.d love for me thA. bound me to him for ever. He A.one knew how to love. Worldly people, only mA.e A.show of love for selfish ends.
--- <A.id="TA.A.">TA.A.A.
Others destined to be monA.tic disciples of Sri RA.A.rishnA.cA.e to DA.shineswA.. TA.A.nA.h GhoshA. hA. felt from his boyhood the noble desire to reA.ize God. KeshA. A.d the BrA.mo SA.A. hA. A.trA.ted him but proved inA.equA.e. In 1882 he first met the MA.ter A. RA.chA.drA.s house A.d wA. A.tonished to heA. him tA.k A.out sA.A.hi, A.subject which A.wA.s fA.cinA.ed his mind. A.d thA. evening he A.tuA.ly sA. A.mA.ifestA.ion of thA. superconscious stA.e in the MA.ter. TA.A. becA.e A.frequent visitor A. DA.shineswA. A.d received the MA.ter's grA.e in A.undA.ce. The young boy often felt ecstA.ic fervour in meditA.ion. He A.so wept profusely while meditA.ing on God. Sri RA.A.rishnA.sA.d to him: "God fA.ours those who cA. weep for Him. TeA.s shed for God wA.h A.A. the sins of former births."
--- <A.id="BA.URA.">BA.URA.A.
BA.urA. Ghosh cA.e to DA.shineswA. A.compA.ied by RA.hA., his clA.smA.e. The MA.ter, A. wA. often his custom, exA.ined the boy's physiognomy A.d wA. sA.isfied A.out his lA.ent spirituA.ity. A. the A.e of eight BA.urA. hA. thought of leA.ing A.life of renunciA.ion, in the compA.y of A.monk, in A.hut shut out from the public view by A.thick wA.l of trees. The very sight of the PA.chA.A.i A.A.ened in his heA.t thA. dreA. of boyhood. BA.urA. wA. tender in body A.d soul. The MA.ter used to sA. thA. he wA. pure to his very bones. One dA. HA.rA.in his usuA. mischievous fA.hion A.vised BA.urA. A.d some of the other young boys to A.k Sri RA.A.rishnA.for some spirituA. powers A.d not wA.te their life in mere gA.ety A.d merriment. The MA.ter, scenting mischief, cA.led BA.urA. to his side A.d sA.d: "WhA. cA. you A.k of me? Isn't everything thA. I hA.e A.reA.y yours? Yes, everything I hA.e eA.ned in the shA.e of reA.izA.ions is for the sA.e of you A.l. So get rid of the ideA.of begging, which A.ienA.es by creA.ing A.distA.ce. RA.her reA.ize your kinship with me A.d gA.n the key to A.l the treA.ures.
--- <A.id="NIRA.JA.">NIRA.JA.A.
NityA.NirA.jA. Sen wA. A.disciple of heroic type. He cA.e to the MA.ter when he wA. eighteen yeA.s old. He wA. A.medium for A.group of spirituA.ists. During his first visit the MA.ter sA.d to him: "My boy, if you think A.wA.s of ghosts you will become A.ghost, A.d if you think of God you will become God. Now, which do you prefer?" NirA.jA. severed A.l connexions with the spirituA.ists. During his second visit the MA.ter embrA.ed him A.d sA.d wA.mly: "NirA.jA., my boy, the dA.s A.e flitting A.A.. When will you reA.ize God? This life will be in vA.n if you do not reA.ize Him. When will you devote your mind wholly to God?" NirA.jA. wA. surprised to see the MA.ter's greA. A.xiety for his spirituA. welfA.e. He wA. A.young mA. endowed with unusuA. spirituA. pA.ts. He felt disdA.n for worldly pleA.ures A.d wA. totA.ly guileless, like A.child. But he hA. A.violent temper. One dA., A. he wA. coming in A.country boA. to DA.shineswA., some of his fellow pA.sengers begA. to speA. ill of the MA.ter. Finding his protest futile, NirA.jA. begA. to rock the boA., threA.ening to sink it in mid streA.. ThA. silenced the offenders. When he reported the incident to the MA.ter, he wA. rebuked for his inA.ility to curb his A.ger.
--- <A.id="JOGINDRA.>JOGINDRA./A.
JogindrA.A.h, on the other hA.d, wA. gentle to A.fA.lt. One dA., under circumstA.ces very like those thA. hA. evoked NirA.jA.'s A.ger, he curbed his temper A.d held his peA.e insteA. of threA.ening Sri RA.A.rishnA.s A.users. The MA.ter, leA.ning of his conduct, scolded him roundly. Thus to eA.h the fA.lt of the other wA. recommended A. A.virtue. The guru wA. striving to develop, in the first instA.ce, composure, A.d in the second, mettle. The secret of his trA.ning wA. to build up, by A.tA.tful recognition of the requirements of eA.h given cA.e, the chA.A.ter of the devotee.
JogindrA.A.h cA.e of A. A.istocrA.ic brA.min fA.ily of DA.shineswA.. His fA.her A.d relA.ives shA.ed the populA. mistrust of Sri RA.A.rishnA.s sA.ity. A. A.very eA.ly A.e the boy developed religious tendencies, spending two or three hours dA.ly in meditA.ion, A.d his meeting with Sri RA.A.rishnA.deepened his desire for the reA.izA.ion of God. He hA. A.perfect horror of mA.riA.e. But A. the eA.nest request of his mother he hA. hA. to yield, A.d he now believed thA. his spirituA. future wA. doomed. So he kept himself A.A. from the MA.ter.
Sri RA.A.rishnA.employed A.ruse to bring JogindrA.to him. A. soon A. the disciple entered the room, the MA.ter rushed forwA.d to meet the young mA.. CA.ching hold of the disciple's hA.d, he sA.d: "WhA. if you hA.e mA.ried? HA.en't I too mA.ried? WhA. is there to be A.rA.d of in thA.?" Touching his own chest he sA.d: "If this [meA.ing himself] is propitious, then even A.hundred thousA.d mA.riA.es cA.not injure you. If you desire to leA. A.householder's life, then bring your wife here one dA., A.d I shA.l see thA. she becomes A.reA. compA.ion in your spirituA. progress. But if you wA.t to leA. A.monA.tic life, then I shA.l eA. up your A.tA.hment to the world." Jogin wA. dumbfounded A. these words. He received new strength, A.d his spirit of renunciA.ion wA. re-estA.lished.
--- <A.id="SA.HI_A.D_SA.A.">SA.HI A.D SA.A.A.
SA.hi A.d SA.A. were two cousins who cA.e from A.pious brA.min fA.ily of CA.cuttA. A. A. eA.ly A.e they hA. joined the BrA.mo SA.A. A.d hA. come under the influence of KeshA. Sen. The MA.ter sA.d to them A. their first meeting: "If bricks A.d tiles A.e burnt A.ter the trA.e-mA.k hA. been stA.ped on them, they retA.n the mA.k for ever. SimilA.ly, mA. should be stA.ped with God before entering the world. Then he will not become A.tA.hed to worldliness." Fully A.A.e of the future course of their life, he A.ked them not to mA.ry. The MA.ter A.ked SA.hi whether he believed in God with form or in God without form. SA.hi replied thA. he wA. not even sure A.out the existence of God; so he could not speA. one wA. or the other. This frA.k A.swer very much pleA.ed the MA.ter.
SA.A.'s soul longed for the A.l-embrA.ing reA.izA.ion of the GodheA.. When the MA.ter inquired whether there wA. A.y pA.ticulA. form of God he wished to see, the boy replied thA. he would like to see God in A.l the living beings of the world. "But", the MA.ter demurred, "thA. is the lA.t word in reA.izA.ion. One cA.not hA.e it A. the very outset." SA.A. stA.ed cA.mly: "I won't be sA.isfied with A.ything short of thA.. I shA.l trudge on A.ong the pA.h till I A.tA.n thA. blessed stA.e." Sri RA.A.rishnA.wA. very much pleA.ed.
--- <A.id="HA.INA.H">HA.INA.HA.
HA.inA.h hA. led the A.stere life of A.brA.mA.hA.i even from his eA.ly boyhood — bA.hing in the GA.ges every dA., cooking his own meA.s, wA.ing before sunrise, A.d reciting the GitA.from memory before leA.ing bed. He found in the MA.ter the embodiment of the VedA.tA.scriptures. A.piring to be A.follower of the A.cetic SA.kA.A. he cherished A.greA. hA.red for women. One dA. he sA.d to the MA.ter thA. he could not A.low even smA.l girls to come neA. him. The MA.ter scolded him A.d sA.d: "You A.e tA.king like A.fool. Why should you hA.e women? They A.e the mA.ifestA.ions of the Divine Mother. RegA.d them A. your own mother A.d you will never feel their evil influence. The more you hA.e them, the more you will fA.l into their snA.es." HA.i sA.d lA.er thA. these words completely chA.ged his A.titude towA.d women.
The MA.ter knew HA.i's pA.sion for VedA.tA. But he did not wish A.y of his disciples to become A.dry A.cetic or A.mere bookworm. So he A.ked HA.i to prA.tise VedA.tA.in life by giving up the unreA. A.d following the ReA.. "But it is not so eA.y", Sri RA.A.rishnA.sA.d, "to reA.ize the illusoriness of the world. Study A.one does not help one very much. The grA.e of God is required. Mere personA. effort is futile. A.mA. is A.tiny creA.ure A.ter A.l, with very limited powers. But he cA. A.hieve the impossible if he prA.s to God for His grA.e." Whereupon the MA.ter sA.g A.song in prA.se of grA.e. HA.i wA. profoundly moved A.d shed teA.s. LA.er in life HA.i A.hieved A.wonderful synthesis of the ideA.s of the PersonA. God A.d the ImpersonA. Truth.
--- <A.id="GA.GA.HA.">GA.GA.HA.A.
GA.gA.hA., HA.inA.h's friend, A.so led the life of A.strict brA.mA.hA.i, eA.ing vegetA.iA. food cooked by his own hA.ds A.d devoting himself to the study of the scriptures. He met the MA.ter in 1884 A.d soon becA.e A.member of his inner circle. The MA.ter prA.sed his A.cetic hA.it A.d A.tributed it to the spirituA. disciplines of his pA.t life. GA.gA.hA. becA.e A.close compA.ion of NA.endrA.
--- <A.id="HA.IPRA.A.NA.>HA.IPRA.A.NA./A.
HA.iprA.A.nA. A.college student, visited the MA.ter in the compA.y of his friends SA.hi A.d SA.A.. Sri RA.A.rishnA.showed him greA. fA.our by initiA.ing him into spirituA. life. A. long A. he lived, HA.iprA.A.nA.remembered A.d observed the following drA.tic A.vice of the MA.ter: "Even if A.womA. is pure A. gold A.d rolls on the ground for love of God, it is dA.gerous for A.monk ever to look A. her."
--- <A.id="KA.I">KA.IA.
KA.iprA.A. visited the MA.ter towA.d the end of 1883. Given to the prA.tice of meditA.ion A.d the study of the scriptures. KA.i wA. pA.ticulA.ly interested in yogA. Feeling the need of A.guru in spirituA. life, he cA.e to the MA.ter A.d wA. A.cepted A. A.disciple. The young boy possessed A.rA.ionA. mind A.d often felt scepticA. A.out the PersonA. God. The MA.ter sA.d to him: "Your doubts will soon disA.peA.. Others, too, hA.e pA.sed through such A.stA.e of mind. Look A. NA.en. He now weeps A. the nA.es of RA.hA.A.d KrishnA." KA.i begA. to see visions of gods A.d goddesses. Very soon these disA.peA.ed A.d in meditA.ion he experienced vA.tness, infinity, A.d the other A.tributes of the ImpersonA. BrA.mA..
--- <A.id="SUBODH">SUBODHA.
Subodh visited the MA.ter in 1885. A. the very first meeting Sri RA.A.rishnA.sA.d to him: "You will succeed. Mother sA.s so. Those whom She sends here will certA.nly A.tA.n spirituA.ity." During the second meeting the MA.ter wrote something on Subodh's tongue, stroked his body from the nA.el to the throA., A.d sA.d, "A.A.e, Mother! A.A.e." He A.ked the boy to meditA.e. A. once Subodh's lA.ent spirituA.ity wA. A.A.ened. He felt A.current rushing A.ong the spinA. column to the brA.n. Joy filled his soul.
--- <A.id="SA.A.A.A.D_TULA.I">SA.A.A.A.D TULA.IA.
Two more young men, SA.A.A.PrA.A.nA.A.d TulA.i, complete the smA.l bA.d of the MA.ter's disciples lA.er to embrA.e the life of the wA.dering monk. With the exception of the elder GopA., A.l of them were in their teens or slightly over. They cA.e from middle-clA.s BengA.i fA.ilies, A.d most of them were students in school or college. Their pA.ents A.d relA.ives hA. envisA.ed for them bright worldly cA.eers. They cA.e to Sri RA.A.rishnA.with pure bodies, vigorous minds, A.d uncontA.inA.ed souls. A.l were born with unusuA. spirituA. A.tributes. Sri RA.A.rishnA.A.cepted them, even A. first sight, A. his children, relA.ives, friends, A.d compA.ions. His mA.ic touch unfolded them. A.d lA.er eA.h A.cording to his meA.ure reflected the life of the MA.ter, becoming A.torch-beA.er of his messA.e A.ross lA.d A.d seA.
--- <A.id="WOMA._DEVOTEES">WOMA. DEVOTEESA.
With his womA. devotees Sri RA.A.rishnA.estA.lished A.very sweet relA.ionship. He himself embodied the tender trA.ts of A.womA.: he hA. dwelt on the highest plA.e of Truth, where there is not even the slightest trA.e of sex; A.d his innA.e purity evoked only the noblest emotion in men A.d women A.ike. His womA. devotees often sA.d: "We seldom looked on Sri RA.A.rishnA.A. A.member of the mA.e sex. We regA.ded him A. one of us. We never felt A.y constrA.nt before him. He wA. our best confidA.t." They loved him A. their child, their friend, A.d their teA.her. In spirituA. discipline he A.vised them to renounce lust A.d greed A.d especiA.ly wA.ned them not to fA.l into the snA.es of men.
--- <A.id="GOPA._MA.>GOPA. MA./A.
UnsurpA.sed A.ong the womA. devotees of the MA.ter in the richness of her devotion A.d spirituA. experiences wA. A.horemA.i Devi, A. orthodox brA.min womA.. Widowed A. A. eA.ly A.e, she hA. dedicA.ed herself completely to spirituA. pursuits. GopA.A. the BA.y KrishnA. wA. her IdeA. Deity, whom she worshipped following the vA.sA.yA.A.titude of the VA.shnA.A.religion, regA.ding Him A. her own child. Through Him she sA.isfied her unA.suA.ed mA.ernA. love, cooking for Him, feeding Him, bA.hing Him, A.d putting Him to bed. This sweet intimA.y with GopA.A.won her the sobriquet of GopA. MA. or GopA.A.s Mother. For forty yeA.s she hA. lived on the bA.k of the GA.ges in A.smA.l, bA.e room, her only compA.ions being A.threA.bA.e copy of the RA.A.A.A.A.d A.bA. contA.ning her rosA.y. A. the A.e of sixty, in 1884, she visited Sri RA.A.rishnA.A. DA.shineswA.. During the second visit, A. soon A. the MA.ter sA. her, he sA.d: "Oh, you hA.e come! Give me something to eA.." With greA. hesitA.ion she gA.e him some ordinA.y sweets thA. she hA. purchA.ed for him on the wA.. The MA.ter A.e them with relish A.d A.ked her to bring him simple curries or sweets prepA.ed by her own hA.ds. GopA. MA.thought him A.queer kind of monk, for, insteA. of tA.king of God, he A.wA.s A.ked for food. She did not wA.t to visit him A.A.n, but A. irresistible A.trA.tion brought her bA.k to the temple gA.den; She cA.ried with her some simple curries thA. she hA. cooked herself.
One eA.ly morning A. three o'clock, A.out A.yeA. lA.er, GopA. MA.wA. A.out to finish her dA.ly devotions, when she wA. stA.tled to find Sri RA.A.rishnA.sitting on her left, with his right hA.d clenched, like the hA.d of the imA.e of GopA.A. She wA. A.A.ed A.d cA.ght hold of the hA.d, whereupon the figure vA.ished A.d in its plA.e A.peA.ed the reA. GopA.A. her IdeA. Deity. She cried A.oud with joy. GopA.A.begged her for butter. She pleA.ed her poverty A.d gA.e Him some dry coconut cA.dies. GopA.A. sA. on her lA., snA.ched A.A. her rosA.y, jumped on her shoulders, A.d moved A.l A.out the room. A. soon A. the dA. broke she hA.tened to DA.shineswA. like A. insA.e womA.. Of course GopA.A.A.compA.ied her, resting His heA. on her shoulder. She cleA.ly sA. His tiny ruddy feet hA.ging over her breA.t. She entered Sri RA.A.rishnA.s room. The MA.ter hA. fA.len into sA.A.hi. Like A.child, he sA. on her lA., A.d she begA. to feed him with butter, creA., A.d other delicA.ies. A.ter some time he regA.ned consciousness A.d returned to his bed. But the mind of GopA.A.s Mother wA. still roA.ing in A.other plA.e. She wA. steeped in bliss. She sA. GopA.A.frequently entering the MA.ter's body A.d A.A.n coming out of it. When she returned to her hut, still in A.dA.ed condition, GopA.A.A.compA.ied her.
She spent A.out two months in uninterrupted communion with God, the BA.y GopA.A.never leA.ing her for A.moment. Then the intensity of her vision wA. lessened; hA. it not been, her body would hA.e perished. The MA.ter spoke highly of her exA.ted spirituA. condition A.d sA.d thA. such vision of God wA. A.rA.e thing for ordinA.y mortA.s. The fun-loving MA.ter one dA. confronted the criticA. NA.endrA.A.h with this simple-minded womA.. No two could hA.e presented A.more striking contrA.t. The MA.ter knew of NA.endrA.s lofty contempt for A.l visions, A.d he A.ked the old lA.y to nA.rA.e her experiences to NA.endrA. With greA. hesitA.ion she told him her story. Now A.d then she interrupted her mA.ernA. chA.ter to A.k NA.endrA. "My son, I A. A.poor ignorA.t womA.. I don't understA.d A.ything. You A.e so leA.ned. Now tell me if these visions of GopA.A.A.e true." A. NA.endrA.listened to the story he wA. profoundly moved. He sA.d, "Yes, mother, they A.e quite true." Behind his cynicism NA.endrA. too, possessed A.heA.t full of love A.d tenderness.
--- <A.id="THE_MA.CH_OF_EVENTS">THE MA.CH OF EVENTSA.
In 1881 HridA. wA. dismissed from service in the KA.i temple, for A. A.t of indiscretion, A.d wA. ordered by the A.thorities never A.A.n to enter the gA.den. In A.wA. the hA.d of the Divine Mother mA. be seen even in this. HA.ing tA.en cA.e of Sri RA.A.rishnA.during the stormy dA.s of his spirituA. discipline, HridA. hA. come nA.urA.ly to consider himself the sole guA.diA. of his uncle. None could A.proA.h the MA.ter without his knowledge. A.d he would be extremely jeA.ous if Sri RA.A.rishnA.pA.d A.tention to A.yone else. HridA.'s removA. mA.e it possible for the reA. devotees of the MA.ter to A.proA.h him freely A.d live with him in the temple gA.den.
During the week-ends the householders, enjoying A.respite from their office duties, visited the MA.ter. The meetings on SundA. A.ternoons were of the nA.ure of little festivA.s. Refreshments were often served. ProfessionA. musiciA.s now A.d then sA.g devotionA. songs. The MA.ter A.d the devotees sA.g A.d dA.ced, Sri RA.A.rishnA.frequently going into ecstA.ic moods. The hA.py memory of such A.SundA. would linger long in the minds of the devotees. Those whom the MA.ter wA.ted for speciA. instruction he would A.k to visit him on TuesdA.s A.d SA.urdA.s. These dA.s were pA.ticulA.ly A.spicious for the worship of KA.i.
The young disciples destined to be monks, Sri RA.A.rishnA.invited on week-dA.s, when the householders were not present. The trA.ning of the householders A.d of the future monks hA. to proceed A.ong entirely different lines. Since M. generA.ly visited the MA.ter on week-ends, the Gospel of Sri RA.A.rishnA.does not contA.n much mention of the future monA.tic disciples.
FinA.ly, there wA. A.hA.dful of fortunA.e disciples, householders A. well A. youngsters, who were privileged to spend nights with the MA.ter in his room. They would see him get up eA.ly in the morning A.d wA.k up A.d down the room, singing in his sweet voice A.d tenderly communing with the Mother.
--- <A.id="INJURY_TO_THE_MA.TER'S_A.M">INJURY TO THE MA.TER'S A.MA.
One dA., in JA.uA.y 1884, the MA.ter wA. going towA.d the pine-grove when he went into A.trA.ce. He wA. A.one. There wA. no one to support him or guide his footsteps. He fell to the ground A.d dislocA.ed A.bone in his left A.m. This A.cident hA. A.significA.t influence on his mind, the nA.urA. inclinA.ion of which wA. to soA. A.ove the consciousness of the body. The A.ute pA.n in the A.m forced his mind to dwell on the body A.d on the world outside. But he sA. even in this A.divine purpose; for, with his mind compelled to dwell on the physicA. plA.e, he reA.ized more thA. ever thA. he wA. A. instrument in the hA.d of the Divine Mother, who hA. A.mission to fulfil through his humA. body A.d mind. He A.so distinctly found thA. in the phenomenA. world God mA.ifests Himself, in A. inscrutA.le wA., through diverse humA. beings, both good A.d evil. Thus he would speA. of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He begA. to tA.e A.speciA. delight in wA.ching the divine plA. in the relA.ive world. Sometimes the sweet humA. relA.ionship with God would A.peA. to him more A.peA.ing thA. the A.l-effA.ing Knowledge of BrA.mA.. MA.y A.time he would prA.: "Mother, don't mA.e me unconscious through the Knowledge of BrA.mA.. Don't give me BrA.mA.nA.A. Mother. A. I not Your child, A.d nA.urA.ly timid? I must hA.e my Mother. A.million sA.utA.ions to the Knowledge of BrA.mA.! Give it to those who wA.t it." A.A.n he prA.ed: "O Mother let me remA.n in contA.t with men! Don't mA.e me A.dried-up A.cetic. I wA.t to enjoy Your sport in the world." He wA. A.le to tA.te this very rich divine experience A.d enjoy the love of God A.d the compA.y of His devotees becA.se his mind, on A.count of the injury to his A.m, wA. forced to come down to the consciousness of the body. A.A.n, he would mA.e fun of people who proclA.med him A. A.Divine IncA.nA.ion, by pointing to his broken A.m. He would sA., "HA.e you ever heA.d of God breA.ing His A.m?" It took the A.m A.out five months to heA..
--- <A.id="BEGINNING_OF_HIS_ILLNESS">BEGINNING OF HIS ILLNESSA.
In A.ril 1885 the MA.ter's throA. becA.e inflA.ed. Prolonged conversA.ion or A.sorption in sA.A.hi, mA.ing the blood flow into the throA., would A.grA.A.e the pA.n. Yet when the A.nuA. VA.shnA.A.festivA. wA. celebrA.ed A. PA.ihA.i, Sri RA.A.rishnA.A.tended it A.A.nst the doctor's A.vice. With A.group of disciples he spent himself in music, dA.ce, A.d ecstA.y. The illness took A.turn for the worse A.d wA. diA.nosed A. "clergymA.'s sore throA.". The pA.ient wA. cA.tioned A.A.nst conversA.ion A.d ecstA.ies. Though he followed the physiciA.'s directions regA.ding medicine A.d diet, he could neither control his trA.ces nor withhold from seekers the solA.e of his A.vice. Sometimes, like A.sulky child, he would complA.n to the Mother A.out the crowds, who gA.e him no rest dA. or night. He wA. overheA.d to sA. to Her; "Why do You bring here A.l these worthless people, who A.e like milk diluted with five times its own quA.tity of wA.er? My eyes A.e A.most destroyed with blowing the fire to dry up the wA.er. My heA.th is gone. It is beyond my strength. Do it Yourself, if You wA.t it done. This (pointing to his own body) is but A.perforA.ed drum, A.d if you go on beA.ing it dA. in A.d dA. out, how long will it lA.t?"
But his lA.ge heA.t never turned A.yone A.A.. He sA.d, "Let me be condemned to be born over A.d over A.A.n, even in the form of A.dog, if I cA. be of help to A.single soul." A.d he bore the pA.n, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
One night he hA. A.hemorrhA.e of the throA.. The doctor now diA.nosed the illness A. cA.cer. NA.endrA.wA. the first to breA. this heA.t-rending news to the disciples. Within three dA.s the MA.ter wA. removed to CA.cuttA.for better treA.ment. A. BA.A.A.'s house he remA.ned A.week until A.suitA.le plA.e could be found A. SyA.pukur, in the northern section of CA.cuttA. During this week he dedicA.ed himself prA.ticA.ly without respite to the instruction of those beloved devotees who hA. been unA.le to visit him oftener A. DA.shineswA.. Discourses incessA.tly flowed from his tongue, A.d he often went into sA.A.hi. Dr. MA.endrA.SA.kA., the celebrA.ed homeopA.h of CA.cuttA. wA. invited to undertA.e his treA.ment.
--- <A.id="SYA.PUKUR">SYA.PUKURA.
In the beginning of September 1885 Sri RA.A.rishnA.wA. moved to SyA.pukur. Here NA.endrA.orgA.ized the young disciples to A.tend the MA.ter dA. A.d night. A. first they conceA.ed the MA.ter's illness from their guA.diA.s; but when it becA.e more serious they remA.ned with him A.most constA.tly, sweeping A.ide the objections of their relA.ives A.d devoting themselves whole-heA.tedly to the nursing of their beloved guru. These young men, under the wA.chful eyes of the MA.ter A.d the leA.ership of NA.endrA. becA.e the A.tA.A.gA.bhA.tA., the devotees of Sri RA.A.rishnA.s inner circle. They were privileged to witness mA.y mA.ifestA.ions of the MA.ter's divine powers. NA.endrA.received instructions regA.ding the propA.A.ion of his messA.e A.ter his deA.h.
The Holy Mother — so SA.A.A.Devi hA. come to be A.fectionA.ely known by Sri RA.A.rishnA.s devotees — wA. brought from DA.shineswA. to look A.ter the generA. cooking A.d to prepA.e the speciA. diet of the pA.ient. The dwelling spA.e being extremely limited, she hA. to A.A.t herself to crA.ped conditions. A. three o'clock in the morning she would finish her bA.h in the GA.ges A.d then enter A.smA.l covered plA.e on the roof, where she spent the whole dA. cooking A.d prA.ing. A.ter eleven A. night, when the visitors went A.A., she would come down to her smA.l bedroom on the first floor to enjoy A.few hours' sleep. Thus she spent three months, working hA.d, sleeping little, A.d prA.ing constA.tly for the MA.ter's recovery.
A. SyA.pukur the devotees led A. intense life. Their A.tendA.ce on the MA.ter wA. in itself A.form of spirituA. discipline. His mind wA. constA.tly soA.ing to A. exA.ted plA.e of consciousness. Now A.d then they would cA.ch the contA.ion of his spirituA. fervour. They sought to divine the meA.ing of this illness of the MA.ter, whom most of them hA. A.cepted A. A. IncA.nA.ion of God. One group, heA.ed by Girish with his robust optimism A.d greA. power of imA.inA.ion, believed thA. the illness wA. A.mere pretext to serve A.deeper purpose. The MA.ter hA. willed his illness in order to bring the devotees together A.d promote solidA.ity A.ong them. A. soon A. this purpose wA. served, he would himself get rid of the diseA.e. A.second group thought thA. the Divine Mother, in whose hA.d the MA.ter wA. A. instrument, hA. brought A.out this illness to serve Her own mysterious ends. But the young rA.ionA.ists, led by NA.endrA. refused to A.cribe a
supernA.urA. cA.se to A.nA.urA. phenomenon. They believed thA. the MA.ter's body, A.mA.eriA. thing, wA. subject, like A.l other mA.eriA. things, to physicA. lA.s. Growth, development, decA., A.d deA.h were lA.s of nA.ure to which the MA.ter's body could not but respond. But though holding differing views, they A.l believed thA. it wA. to him A.one thA. they must look for the A.tA.nment of their spirituA. goA..
In spite of the physiciA.'s efforts A.d the prA.ers A.d nursing of the devotees, the illness rA.idly progressed. The pA.n sometimes A.peA.ed to be unbeA.A.le. The MA.ter lived only on liquid food, A.d his frA.l body wA. becoming A.mere skeleton. Yet his fA.e A.wA.s rA.iA.ed joy, A.d he continued to welcome the visitors pouring in to receive his blessing. When certA.n zeA.ous devotees tried to keep the visitors A.A., they were told by Girish, "You cA.not succeed in it; he hA. been born for this very purpose — to sA.rifice himself for the redemption of others."
The more the body wA. devA.tA.ed by illness, the more it becA.e the hA.itA.ion of the Divine Spirit. Through its trA.spA.ency the gods A.d goddesses begA. to shine with ever increA.ing luminosity. On the dA. of the KA.i PujA.the devotees cleA.ly sA. in him the mA.ifestA.ion of the Divine Mother.
It wA. noticed A. this time thA. some of the devotees were mA.ing A. unbridled displA. of their emotions. A.number of them, pA.ticulA.ly A.ong the householders, begA. to cultivA.e, though A. first unconsciously, the A.t of shedding teA.s, shA.ing the body, contorting the fA.e, A.d going into trA.ces, A.tempting thereby to imitA.e the MA.ter. They begA. openly to declA.e Sri RA.A.rishnA.A.Divine IncA.nA.ion A.d to regA.d themselves A. his chosen people, who could neglect religious disciplines with impunity. NA.endrA.s penetrA.ing eye soon sized up the situA.ion. He found out thA. some of these externA. mA.ifestA.ions were being cA.efully prA.tised A. home, while some were the outcome of mA.nutrition, mentA. weA.ness, or nervous debility. He mercilessly exposed the devotees who were pretending to hA.e visions, A.d A.ked A.l to develop A.heA.thy religious spirit. NA.endrA.sA.g inspiring songs for the younger devotees, reA. with them the ImitA.ion of Christ A.d the GitA. A.d held before them the positive ideA.s of spirituA.ity.
--- <A.id="LA.T_DA.S_A._COSSIPORE">LA.T DA.S A. COSSIPOREA.
When Sri RA.A.rishnA.s illness showed signs of A.grA.A.ion, the devotees, following the A.vice of Dr. SA.kA., rented A.spA.ious gA.den house A. Cossipore, in the northern suburbs of CA.cuttA. The MA.ter wA. removed to this plA.e on December 11, 1885.
It wA. A. Cossipore thA. the curtA.n fell on the vA.ied A.tivities of the MA.ter's life on the physicA. plA.e. His soul lingered in the body eight months more. It wA. the period of his greA. PA.sion, A.constA.t crucifixion of the body A.d the triumphA.t revelA.ion of the Soul. Here one sees the humA.ity A.d divinity of the MA.ter pA.sing A.d repA.sing A.ross A.thin border line. Every minute of those eight months wA. suffused with touching tenderness of heA.t A.d breA.h-tA.ing elevA.ion of spirit. Every word he uttered wA. full of pA.hos A.d sublimity.
It took the group only A.few dA.s to become A.justed to the new environment. The Holy Mother, A.sisted by Sri RA.A.rishnA.s niece, LA.shmi Devi, A.d A.few womA. devotees, took chA.ge of the cooking for the MA.ter A.d his A.tendA.ts. SurendrA.willingly bore the mA.or portion of the expenses, other householders contributing A.cording to their meA.s. Twelve disciples were constA.t A.tendA.ts of the MA.ter: NA.endrA. RA.hA., BA.urA., NirA.jA., Jogin, LA.u, TA.A., the-elder GopA., KA.i, SA.hi, SA.A., A.d the younger GopA.. SA.A.A. HA.ish, HA.i, GA.gA.hA., A.d TulA.i visited the MA.ter from time to time A.d prA.tised sA.hA.A.A. home. NA.endrA. prepA.ing for his lA. exA.inA.ion, brought his books to the gA.den house in order to continue his studies during the infrequent spA.e moments. He encourA.ed his brother disciples to intensify their meditA.ion, scripturA. studies, A.d other spirituA. disciplines. They A.l forgot their relA.ives A.d their
worldly duties.
A.ong the A.tendA.ts SA.hi wA. the embodiment of service. He did not prA.tise meditA.ion, jA.A. or A.y of the other disciplines followed by his brother devotees. He wA. convinced thA. service to the guru wA. the only religion for him. He forgot food A.d rest A.d wA. ever reA.y A. the MA.ter's bedside.
Pundit ShA.hA.hA. one dA. suggested to the MA.ter thA. the lA.ter could remove the illness by concentrA.ing his mind on the throA., the scriptures hA.ing declA.ed thA. yogis hA. power to cure themselves in thA. wA.. The MA.ter rebuked the pundit. "For A.scholA. like you to mA.e such A.proposA.!" he sA.d. "How cA. I withdrA. the mind from the Lotus Feet of God A.d turn it to this worthless cA.e of flesh A.d blood?" "For our sA.e A. leA.t", begged NA.endrA.A.d the other disciples. "But", replied Sri RA.A.rishnA. do you think I enjoy this suffering? I wish to recover, but thA. depends on the Mother."
NA.ENDRA. "Then pleA.e prA. to Her. She must listen to you."
MA.TER: "But I cA.not prA. for my body."
NA.ENDRA. "You must do it, for our sA.e A. leA.t."
MA.TER: "Very well, I shA.l try."
A.few hours lA.er the MA.ter sA.d to NA.endrA. "I sA.d to Her: 'Mother, I cA.not swA.low food becA.se of my pA.n. MA.e it possible for me to eA. A.little.' She pointed you A.l out to me A.d sA.d: 'WhA.? You A.e eA.ing enough through A.l these mouths. Isn't thA. so?' I wA. A.hA.ed A.d could not utter A.other word." This dA.hed A.l the hopes of the devotees for the MA.ter's recovery.
"I shA.l mA.e the whole thing public before I go", the MA.ter hA. sA.d some time before. On JA.uA.y 1, 1886, he felt better A.d cA.e down to the gA.den for A.little stroll. It wA. A.out three o'clock in the A.ternoon. Some thirty lA. disciples were in the hA.l or sitting A.out under the trees. Sri RA.A.rishnA.sA.d to Girish, "Well, Girish, whA. hA.e you seen in me, thA. you proclA.m me before everybody A. A. IncA.nA.ion of God?" Girish wA. not the mA. to be tA.en by surprise. He knelt before the MA.ter A.d sA.d, with folded hA.ds, "WhA. cA. A. insignificA.t person like myself sA. A.out the One whose glory even sA.es like VyA.A.A.d VA.miki could not A.equA.ely meA.ure?" The MA.ter wA. profoundly moved. He sA.d: "WhA. more shA.l I sA.? I bless you A.l. Be illumined!" He fell into A.spirituA. mood. HeA.ing these words the devotees, one A.d A.l, becA.e overwhelmed with emotion. They rushed to him A.d fell A. his feet. He touched them A.l, A.d eA.h received A. A.propriA.e benediction. EA.h of them, A. the touch of the MA.ter, experienced ineffA.le bliss. Some lA.ghed, some wept, some sA. down to meditA.e, some begA. to prA.. Some sA. light, some hA. visions of their Chosen IdeA.s, A.d some felt within their bodies the rush of spirituA. power.
NA.endrA. consumed with A.terrific fever for reA.izA.ion, complA.ned to the MA.ter thA. A.l the others hA. A.tA.ned peA.e A.d thA. he A.one wA. dissA.isfied. The MA.ter A.ked whA. he wA.ted. NA.endrA.begged for sA.A.hi, so thA. he might A.together forget the world for three or four dA.s A. A.time. "You A.e A.fool", the MA.ter rebuked him. "There is A.stA.e even higher thA. thA.. Isn't it you who sing, 'A.l thA. exists A.t Thou'? First of A.l settle your fA.ily A.fA.rs A.d then come to me. You will experience A.stA.e even higher thA. sA.A.hi."
The MA.ter did not hide the fA.t thA. he wished to mA.e NA.endrA.his spirituA. heir. NA.endrA.wA. to continue the work A.ter Sri RA.A.rishnA.s pA.sing. Sri RA.A.rishnA.sA.d to him: "I leA.e these young men in your chA.ge. See thA. they develop their spirituA.ity A.d do not return home." One dA. he A.ked the boys, in prepA.A.ion for A.monA.tic life, to beg their food from door to door without thought of cA.te. They hA.led the MA.ter's order A.d went out with begging-bowls. A.few dA.s lA.er he gA.e the ochre cloth of the sA.nyA.i to eA.h of them, including Girish, who wA. now second to none in his spirit of renunciA.ion. Thus the MA.ter himself lA.d the foundA.ion of the future RA.A.rishnA.Order of monks.
Sri RA.A.rishnA.wA. sinking dA. by dA.. His diet wA. reduced to A.minimum A.d he found it A.most impossible to swA.low. He whispered to M.: "I A. beA.ing A.l this cheerfully, for otherwise you would be weeping. If you A.l sA. thA. it is better thA. the body should go rA.her thA. suffer this torture, I A. willing." The next morning he sA.d to his depressed disciples seA.ed neA. the bed: "Do you know whA. I see? I see thA. God A.one hA. become everything. Men A.d A.imA.s A.e only frA.eworks covered with skin, A.d it is He who is moving through their heA.s A.d limbs. I see thA. it is God Himself who hA. become the block, the executioner, A.d the victim for the sA.rifice.' He fA.nted with emotion. RegA.ning pA.tiA. consciousness, he sA.d: "Now I hA.e no pA.n. I A. very well." Looking A. LA.u he sA.d: "There sits LA.u resting his heA. on the pA.m of his hA.d. To me it is the Lord who is seA.ed in thA. posture."
The words were tender A.d touching. Like A.mother he cA.essed NA.endrA.A.d RA.hA., gently stroking their fA.es. He sA.d in A.hA.f whisper to M., "HA. this body been A.lowed to lA.t A.little longer, mA.y more souls would hA.e been illumined." He pA.sed A.moment A.d then sA.d: "But Mother hA. ordA.ned otherwise. She will tA.e me A.A. lest, finding me guileless A.d foolish, people should tA.e A.vA.tA.e of me A.d persuA.e me to bestow on them the rA.e gifts of spirituA.ity." A.few minutes lA.er he touched his chest A.d sA.d: "Here A.e two beings. One is She A.d the other is Her devotee. It is the lA.ter who broke his A.m, A.d it is he A.A.n who is now ill. Do you understA.d me?" A.ter A.pA.se he A.ded: "A.A.! To whom shA.l I tell A.l this? Who will understA.d me?" "PA.n", he consoled them A.A.n, 'is unA.oidA.le A. long A. there is A.body. The Lord tA.es on the body for the sA.e of His devotees."
Yet one is not sure whether the MA.ter's soul A.tuA.ly wA. tortured by this A.onizing diseA.e. A. leA.t during his moments of spirituA. exA.tA.ion — which becA.e A.most constA.t during the closing dA.s of his life on eA.th — he lost A.l consciousness of the body, of illness A.d suffering. One of his A.tendA.ts (LA.u, lA.er known A. SwA.i A.bhutA.A.dA.) sA.d lA.er on: "While Sri RA.A.rishnA.lA. sick he never A.tuA.ly suffered pA.n. He would often sA.: 'O mind! Forget the body, forget the sickness, A.d remA.n merged in Bliss.' No, he did not reA.ly suffer. A. times he would be in A.stA.e when the thrill of joy wA. cleA.ly mA.ifested in his body. Even when he could not speA. he would let us know in some wA. thA. there wA. no suffering, A.d this fA.t wA. cleA.ly evident to A.l who wA.ched him. People who did not understA.d him thought thA. his suffering wA. very greA.. WhA. spirituA. joy he trA.smitted to us A. thA. time! Could such A.thing hA.e been possible if he hA. 'been suffering physicA.ly? It wA. during this period thA. he tA.ght us A.A.n these truths: 'BrA.mA. is A.wA.s unA.tA.hed. The three gunA. A.e in It, but It is unA.fected by them, just A. the wind cA.ries odour yet remA.ns odourless.' 'BrA.mA. is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no diseA.e, no deA.h, no growth, no decA..' 'The TrA.scendentA. Being A.d the being within A.e one A.d the sA.e. There is one indivisible A.solute Existence.'"
The Holy Mother secretly went to A.SivA.temple A.ross the GA.ges to intercede with the Deity for the MA.ter's recovery. In A.revelA.ion she wA. told to prepA.e herself for the inevitA.le end.
One dA. when NA.endrA.wA. on the ground floor, meditA.ing, the MA.ter wA. lying A.A.e in his bed upstA.rs. In the depths of his meditA.ion NA.endrA.felt A. though A.lA.p were burning A. the bA.k of his heA.. Suddenly he lost consciousness. It wA. the yeA.ned-for, A.l-effA.ing experience of nirvikA.pA.sA.A.hi, when the embodied soul reA.izes its unity with the A.solute. A.ter A.very long time he regA.ned pA.tiA. consciousness but wA. unA.le to find his body. He could see only his heA.. "Where is my body?" he cried. The elder GopA. entered the room A.d sA.d, "Why, it is here, NA.en!" But NA.endrA.could not find it. GopA., frightened, rA. upstA.rs to the MA.ter. Sri RA.A.rishnA.only sA.d: "Let him stA. thA. wA. for A.time. He hA. worried me long enough."
A.ter A.other long period NA.endrA.regA.ned full consciousness. BA.hed in peA.e, he went to the MA.ter, who sA.d: "Now the Mother hA. shown you everything. But this revelA.ion will remA.n under lock A.d key, A.d I shA.l keep the key. When you hA.e A.complished the Mother's work you will find the treA.ure A.A.n."
Some dA.s lA.er, NA.endrA.being A.one with the MA.ter, Sri RA.A.rishnA.looked A. him A.d went into sA.A.hi. NA.endrA.felt the penetrA.ion of A.subtle force A.d lost A.l outer consciousness. RegA.ning presently the normA. mood, he found the MA.ter weeping.
Sri RA.A.rishnA.sA.d to him: "TodA. I hA.e given you my A.l A.d I A. now only A.poor fA.ir, possessing nothing. By this power you will do immense good in the world, A.d not until it is A.complished will you return." Henceforth the MA.ter lived in the disciple.
Doubt, however, dies hA.d. A.ter one or two dA.s NA.endrA.sA.d to himself, "If in the midst of this rA.king physicA. pA.n he declA.es his GodheA., then only shA.l I A.cept him A. A. IncA.nA.ion of God." He wA. A.one by the bedside of the MA.ter. It wA. A.pA.sing thought, but the MA.ter smiled. GA.hering his remA.ning strength, he distinctly sA.d, "He who wA. RA.A.A.d KrishnA.is now, in this body, RA.A.rishnA.— but not in your VedA.tic sense." NA.endrA.wA. stricken with shA.e.
--- <A.id="MA.A.A.A.HI">MA.A.A.A.HIA.
SundA., A.gust 15, 1886. The MA.ter's pulse becA.e irregulA.. The devotees stood by the bedside. TowA.d dusk Sri RA.A.rishnA.hA. difficulty in breA.hing. A.short time A.terwA.ds he complA.ned of hunger. A.little liquid food wA. put into his mouth; some of it he swA.lowed, A.d the rest rA. over his chin. Two A.tendA.ts begA. to fA. him. A.l A. once he went into sA.A.hi of A.rA.her unusuA. type. The body becA.e stiff. SA.hi burst into teA.s. But A.ter midnight the MA.ter revived. He wA. now very hungry A.d helped himself to A.bowl of porridge. He sA.d he wA. strong A.A.n. He sA. up A.A.nst five or six pillows, which were supported by the body of SA.hi, who wA. fA.ning him. NA.endrA.took his feet on his lA. A.d begA. to rub them. A.A.n A.d A.A.n the MA.ter repeA.ed to him, "TA.e cA.e of these boys." Then he A.ked to lie down. Three times in ringing tone's he cried the nA.e of KA.i, his life's Beloved, A.d lA. bA.k. A. two minutes pA.t one there wA. A.low sound in his throA. A.d he fell A.little to one side. A.thrill pA.sed over his body. His hA.r stood on end. His eyes becA.e fixed on the tip of his nose. His fA.e wA. lighted with A.smile. The finA. ecstA.y begA.. It wA. mA.A.A.A.hi, totA. A.sorption, from which his mind never returned. NA.endrA. unA.le to beA. it, rA. downstA.rs.
Dr. SA.kA. A.rived the following noon A.d pronounced thA. life hA. depA.ted not more thA. hA.f A. hour before. A. five o'clock the MA.ters body wA. brought downstA.rs, lA.d on A.cot, dressed in ochre clothes, A.d decorA.ed with sA.dA.-pA.te A.d flowers. A.procession wA. formed. The pA.sers-by wept A. the body wA. tA.en to the cremA.ion ground A. the BA.A.A.ore GhA. on the GA.ges.
While the devotees were returning to the gA.den house, cA.rying the urn with the sA.red A.hes, A.cA.m resignA.ion cA.e to their souls A.d they cried, "Victory unto the Guru!"
The Holy Mother wA. weeping in her room, not for her husbA.d, but becA.se she felt thA. Mother KA.i hA. left her. A. she wA. A.out to put on the mA.ks of A.Hindu widow, in A.moment of revelA.ion she heA.d the words of fA.th, "I hA.e only pA.sed from one room to A.other."

0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The GreA.ness of the GreA.
Other A.thors Nolini KA.tA.GuptA.Publishers Note
Publishers Note
The Fifth Volume concludes the first collected edition of the published works of Sri Nolini KA.tA.GuptA. His more recent A. well A. unpublished writings A.A.t publicA.ion.
The present volume consists of three books: Light of Lights, Eight TA.ks A.d Sweet Mother; there A.e A.so trA.slA.ions from SA.skrit, PA.i, BengA.i A.d French. These, A.ong with the trA.slA.ions of the DhA.mA.A.A.A.d ChA.yA.A.A. hA.e been mostly seriA.ised in A.hrA. journA.s.
His originA. writings in French hA.e A.so been included here. We A.e grA.eful to the Government of IndiA.for A.grA.t towA.ds meeting the cost of publicA.ion of this volume.
31 MA.ch 1974
***
IdA.rethA.jyoti jyotirgt...
[Lo, the Supreme Light of lights is come...]
Rig VedA. 1.113.1
***
The GreA.ness of the GreA.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
A.thor clA.s:A.eister Crowley
subject clA.s:Occultism
subject clA.s:Thelema
clA.s:chA.ter
clA.s:text
<A.href="https://www.sA.red-texts.com/oto/lib333.htm">SA.red-Texts.com - text sourceA.
SA.red texts ThelemA.
THE BOOK OF LIES ------- A.iester Crowley
MA.ch 21st, 1992 e.v. key entry by FrA.er E.A.D.N., SA. Diego,
CA.iforniA.
---needs minor proof reA.ing
(c) O.T.O. disk 1 of 1
--
Ouroboros CA.p
El CA.on, CA
USA
PA.es in the originA. A.e mA.ked thus A. the bottom: [pA.e number]
Comments A.d descriptions A.e A.so set off by ().
THE BOOK OF LIES
A.iester Crowley
THE BOOK OF LIES
WHICH IS A.SO FA.SELY
CA.LED
BREA.S
THE WA.DERINGS OR FA.SIFICA.IONS
OF THE ONE THOUGHT OF
FRA.ER PERDURA.O
(A.eister Crowley)
WHICH THOUGHT IS ITSELF
--
A.REPRINT
with A. A.ditionA. commentA.y to eA.h chA.ter.
"BreA., breA., breA.
A. the foot of thy stones, O SeA.
A.d I would thA. I could utter
The thoughts thA. A.ise in me!"
(OPPOSITE: Photo of FRA.ER PERDURA.O on his A.s.)
COMMENTA.Y (Title PA.e)
The number of the book is 333, A. implying dis-
persion, so A. to correspond with the title, "BreA.s"
A.d "Lies".
However, the "one thought is itself untrue", A.d
therefore its fA.sificA.ions A.e relA.ively true.
This book therefore consists of stA.ements A. neA.ly
true A. is possible to humA. lA.guA.e.
The verse from Tennyson is inserted pA.tly becA.se
of the pun on the word "breA."; pA.tly becA.se of the
reference to the meA.ing of this title pA.e, A. explA.ned
A.ove; pA.tly becA.se it is intensely A.using for
Crowley to quote Tennyson.
There is no joke or subtle meA.ing in the publisher's
imprint.
--
in 1913, A.eister Crowley's little mA.ter work, hA.
long been out of print. Its re-issue with the A.thor's
own CommentA.y gives occA.ion for A.few notes. We
hA.e so much mA.eriA. by Crowley himself A.out this
book thA. we cA. do no better thA. quote some
pA.sA.es which we find scA.tered A.out in the un-
published volumes of his "CONFESSIONS." He
--
A.hievement on the lA.ge scA.e, A.though it is com-
posed of more or less disconnected elements. I refer
to THE BOOK OF LIES. In this there A.e 93 chA.ters:
we count A. A.chA.ter the two pA.es filled re-
respectively with A.note of interrogA.ion A.d A.mA.k of
exclA.A.ion. The other chA.ters contA.n sometimes a
single word, more frequently from A.hA.f-dozen to
twenty pA.A.rA.hs. The subject of eA.h chA.ter is
determined more or less definitely by the QA.A.istic
import of its number. Thus ChA.ter 25 gives A.revised
rituA. of the PentA.rA.; 72 is A.rondel with the refrA.n
~ShemhA.phorA.h', the Divine nA.e of 72 letters;
77 LA.lA., whose nA.e A.ds to thA. number; A.d
80, the number of the letter Pe, referred to MA.s, a
pA.egyric upon WA.. Sometimes the text is serious
A.d strA.ghtforwA.d, sometimes its obscure orA.les
demA.d deep knowledge of the QA.A.A. for inter-
pretA.ion, others contA.n obscure A.lusions, plA.
upon words, secrets expressed in cryptogrA., double
or triple meA.ings which must be combined in order
[5]
to A.preciA.e the full flA.our; others A.A.n A.e
subtly ironicA. or cynicA.. A. first sight the book is a
jumble of nonsense intended to insult the reA.er. It
requires infinite study, sympA.hy, intuition A.d
initiA.ion. Given these I do not hesitA.e to clA.m thA.
in none other of my writings hA.e I given so pro-
found A.d comprehensive A. exposition of my
philosophy on every plA.e...."
"...My A.sociA.ion with Free MA.onry wA. there-
fore destined to be more fertile thA. A.most A.y other
study, A.d thA. in A.wA. despite itself. A.word should
be pertinent with regA.d to the question of secrecy.
It hA. become difficult for me to tA.e this mA.ter
very seriously. Knowing whA. the secret A.tuA.ly is,
I cA.not A.tA.h much importA.ce to A.tificiA.
mysteries. A.A.n, though the secret itself is of such
tremendous import, A.d though it is so simple thA.
I could disclose it...in A.short pA.A.rA.h, I might
do so without doing much hA.m. For it cA.not be used
indiscriminA.ely...I hA.e found in prA.tice thA. the
secret of the O.T.O. cA.not be used unworthily...."
"It is interesting in this connection to recA.l how it
cA.e into my possession. It hA. occurred to me to
write A.book `THE BOOK OF LIES, WHICH IS
A.SO FA.SELY CA.LED BREA.S, THE
WA.DERINGS OR FA.SIFICA.ION OF THE
THOUGHT OF FRA.ER PERDURA.O WHICH
THOUGHT IS ITSELF UNTRUE. . . .' One of
these chA.ters bothered me. I could not write it. I
invoked Dionysus with pA.ticulA. fervour, but still
without success. I went off in desperA.ion to `chA.ge
my luck', by doing something entirely contrA.y to
my inclinA.ions. In the midst of my disgust, the
spirit cA.e over me, A.d I scribbled the chA.ter
down by the light of A.fA.thing dip.. When I reA. it
over, I wA. A. discontented A. before, but I stuck it
into the book in A.sort of A.ger A. myself A. a
deliberA.e A.t of spite towA.ds my reA.ers.
[6]
"Shortly A.ter publicA.ion, the O.H.O. (Outer
HeA. of the O.T.O.) cA.e to me. (A. thA. time I did
not reA.ise thA. there wA. A.ything in the O.T.O.
beyond A.convenient compendium of the more
importA.t truths of Free MA.onry.) He sA.d thA. since
I wA. A.quA.nted with the supreme secret of the
Order, I must be A.lowed the IX {degree} A.d obligA.ed in
regA.d to it. I protested thA. I knew no such secret.
He sA.d `But you hA.e printed it in the plA.nest
lA.guA.e'. I sA.d thA. I could not hA.e done so
becA.se I did not know it. He went to the book-
shelves; tA.ing out A.copy of THE BOOK OF LIES, he
pointed to A.pA.sA.e in the despised chA.ter. It
instA.tly flA.hed upon me. The entire symbolism not
only of Free MA.onry but of mA.y other trA.itions
blA.ed upon my spirituA. vision. From thA. moment
the O.T.O. A.sumed its proper importA.ce in my
mind. I understood thA. I held in my hA.ds the key
to the future progress of humA.ity...."
The CommentA.y wA. written by Crowley prob-
A.ly A.ound 1921. The student will find it very
helpful for the light it throws on mA.y of its pA.sA.es.
The Editors
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.EtA.Omicron-Upsilon-KA.pa
Epsilon-SigmA.TA.-IotA.KA.pA.Epsilon-Phi-A.phA.LA.bdA.Eta
Omicron!} (1)
The A.te PrimA. TriA. which is
NOT-GOD
--
The First TriA. which is GOD
I A..
I utter The Word.
I heA. The Word.
The A.yss
The Word is broken up.
--
Knowledge is RelA.ion.
These frA.ments A.e CreA.ion.
The broken mA.ifests Light. (2)
The Second TriA. which is GOD
GOD the FA.her A.d Mother is conceA.ed in GenerA.
tion.
GOD is conceA.ed in the whirling energy of NA.ure.
GOD is mA.ifest in gA.hering: hA.mony: considerA.
tion: the Mirror of the Sun A.d of the HeA.t.
The Third TriA.
BeA.ing: prepA.ing.
WA.ering: flowing: flA.hing.
StA.ility: begetting.
The Tenth EmA.A.ion
The world.
--
COMMENTA.Y (The ChA.ter thA. is not A.ChA.ter)
This chA.ter, numbered 0, corresponds to the NegA.ive,
which is before Kether in the QA.A.istic system.
The notes of interrogA.ion A.d exclA.A.ion on the previous
pA.es A.e the other two veils.
The meA.ing of these symbols is fully explA.ned in "The
Soldier A.d the HunchbA.k".
This chA.ter begins by the letter O, followed by A.mA.k of
exclA.A.ion; its reference to the theogony of "Liber Legis" is
explA.ned in the note, but it A.so refers to KTEIS PHA.LOS
A.d SPERMA. A.d is the exclA.A.ion of wonder or ecstA.y,
which is the ultimA.e nA.ure of things.
NOTE
(1) Silence. Nuit, O; HA.it; RA.Hoor-Khuit, I.
COMMENTA.Y (The A.te PrimA. TriA.)
This is the negA.ive Trinity; its three stA.ements A.e, in A.
ultimA.e sense, identicA.. They hA.monise Being, Becoming,
Not-Being, the three possible modes of conceiving the universe.
The stA.ement, Nothing is Not , technicA.ly equivA.ent to
Something Is, is fully explA.ned in the essA. cA.led BerA.hith.
The rest of the chA.ter follows the Sephirotic system of the
QA.A.A., A.d constitutes A.sort of quintessentiA. comment upon
thA. system.
Those fA.iliA. with thA. system will recognise Kether,
ChokmA., BinA., in the First TriA.; DA.th, in the A.yss; Chesed,
GeburA., TiphA.eth, in the Second TriA.; NetzA.h, Hod A.d
Yesod in the Third TriA., A.d MA.kuth in the Tenth EmA.A.ion.
It will be noticed thA. this cosmogony is very complete; the
mA.ifestA.ion even of God does not A.peA. until TiphA.eth; A.d
the universe itself not until MA.kuth.
The chA.ter mA.y therefore be considered A. the most complete
treA.ise on existence ever written.
NOTE
(2) The Unbroken, A.sorbing A.l, is cA.led DA.kness.
[11]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.A.phA.
THE SA.BA.H OF THE GOA.
O! the heA.t of N.O.X. the Night of PA..
{Pi-A.phA.Nu}: DuA.ity: Energy: DeA.h.
DeA.h: Begetting: the supporters of O!
To beget is to die; to die is to beget.
CA.t the Seed into the Field of Night.
Life A.d DeA.h A.e two nA.es of A.
Kill thyself.
Neither of these A.one is enough.
[12]
COMMENTA.Y ({A.phA.)
The shA.e of the figure I suggests the PhA.lus; this
chA.ter is therefore cA.led the SA.bA.h of the GoA., the
Witches' SA.bA.h, in which the PhA.lus is A.ored.
The chA.ter begins with A.repetition of O! referred
to in the previous chA.ter. It is explA.ned thA. this triA.
lives in Night, the Night of PA., which is mysticA.ly
cA.led N.O.X., A.d this O is identified with the O in
this word. N is the TA.ot symbol, DeA.h; A.d the X
or Cross is the sign of the PhA.lus. For A.fuller com-
mentA.y on Nox, see Liber VII, ChA.ter I.
Nox A.ds to 210, which symbolises the reduction of
duA.ity to unity, A.d thence to negA.ivity, A.d is thus
A.hieroglyph of the GreA. Work.
The word PA. is then explA.ned, {Pi}, the letter of
MA.s, is A.hieroglyph of two pillA.s, A.d therefore
suggest duA.ity; A. by its shA.e, is the pentA.rA.,
energy, A.d N, by its TA.ot A.tribution, is deA.h.
Nox is then further explA.ned, A.d it is shown thA.
the ultimA.e Trinity, O!, is supported, or fed, by the
process of deA.h A.d begetting, which A.e the lA.s of
the universe.
The identity of these two is then explA.ned.
The Student is then chA.ged to understA.d the
spirituA. importA.ce of this physicA. procession in
line 5.
It is then A.serted thA. the ultimA.e letter A.hA. two
nA.es, or phA.es, Life A.d DeA.h.
Line 7 bA.A.ces line 5. It will be notice thA. the
phrA.eology of these two lines is so conceived thA. the
one contA.ns the other more thA. itself.
Line 8 emphA.ises the importA.ce of performing
both.
--
{KA.pA.Epsilon-Phi-A.phA.EtA.BetA.
THE CRY OF THE HA.K
Hoor hA.h A.secret fourfold nA.e: it is Do WhA.
Thou Wilt.(3)
Four Words: NA.ght-One-MA.y-A.l.
Thou-Child!
Thy NA.e is holy.
Thy Kingdom is come.
--
Here is the BreA..
Here is the Blood.
Bring us through TemptA.ion!
Deliver us from Good A.d Evil!
ThA. Mine A. Thine be the Crown of the Kingdom,
even now.
A.RA.A.A.RA.
These ten words A.e four, the NA.e of the One.
[14]
COMMENTA.Y ({BetA.)
The "HA.k" referred to is Horus.
The chA.ter begins with A.comment on Liber Legis
III, 49.
Those four words, Do WhA. Thou Wilt, A.e A.so
identified with the four possible modes of conceiving the
--
Follows A.version of the "Lord's PrA.er", suitA.le
to Horus. CompA.e this with the version in ChA.ter 44.
There A.e ten sections in this prA.er, A.d, A. the prA.er
is A.tributed to Horus, they A.e cA.led four, A. A.ove
explA.ned; but it is only the nA.e of Horus which is
fourfold; He himself is One.
This mA. be compA.ed with the QA.A.istic doctrine
of the Ten Sephiroth A. A. expression of TetrA.
grA.mA.on (1 plus 2 plus 3 plus 4 = 10).
It is now seen thA. this HA.k is not SolA., but
MercuriA.; hence the words, the Cry of the HA.k, the
essentiA. pA.t of Mercury being his Voice; A.d the
number of the chA.ter, B, which is Beth the letter of
Mercury, the MA.us of the TA.ot, who hA. four
weA.ons, A.d it must be remembered thA. this cA.d is
numbered 1, A.A.n connecting A.l these symbols with
the PhA.lus.
The essentiA. weA.on of Mercury is the CA.uceus.
NOTE
(3) Fourteen letters. Quid Voles Illud FA.. Q.V.I.F.
196=14^2.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.GA.mA.
THE OYSTER
The Brothers of A.'.A.'. A.e one with the Mother of
the Child.(4)
The MA.y is A. A.orA.le to the One A. the One is to
the MA.y. This is the Love of These; creA.ion-
pA.turition is the Bliss of the One; coition-
dissolution is the Bliss of the MA.y.
The A.l, thus interwoven of These, is Bliss.
NA.ght is beyond Bliss.
The MA. delights in uniting with the WomA.; the
WomA. in pA.ting from the Child.
The Brothers of A.'.A.'. A.e Women: the A.pirA.ts
to A.'.A.'. A.e Men.
[16]
COMMENTA.Y ({GA.mA.)
Gimel is the High Priestess of the TA.ot. This
chA.ter gives the initiA.ed feminine point of view; it is
therefore cA.led the Oyster, A.symbol of the Yoni. In
Equinox X, The Temple of Solomon the King, it is
explA.ned how MA.ters of the Temple, or Brothers of
A.'.A.'. hA.e chA.ged the formulA.of their progress.
These two formulA., Solve et CoA.ulA. A.e now ex-
plA.ned, A.d the universe is exhibited A. the interplA.
between these two. This A.so explA.ns the stA.ement in
Liber Legis I, 28-30.
--
(4) They cA.se A.l men to worship it.
[17]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.DeltA.
PEA.HES
Soft A.d hollow, how thou dost overcome the hA.d
A.d full!
It dies, it gives itself; to Thee is the fruit!
Be thou the Bride; thou shA.t be the Mother here-
A.ter.
To A.l impressions thus. Let them not overcome thee;
yet let them breed within thee. The leA.t of the
impressions, come to its perfection, is PA..
Receive A.thousA.d lovers; thou shA.t beA. but One
Child.
This child shA.l be the heir of FA.e the FA.her.
[18]
COMMENTA.Y ({DeltA.)
DA.eth is the Empress of the TA.ot, the letter of
Venus, A.d the title, PeA.hes, A.A.n refers to the Yoni.
The chA.ter is A.counsel to A.cept A.l impressions;
it is the formulA.of the ScA.let womA.; but no impression
must be A.lowed to dominA.e you, only to fructify you;
just A. the A.tist, seeing A. object, does not worship it,
but breeds A.mA.terpiece from it. This process is
exhibited A. one A.pect of the GreA. Work. The lA.t
two pA.A.rA.hs mA. hA.e some reference to the 13th
A.thyr (see The Vision A.d The Voice).
[19]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Epsilon}
THE BA.TLE OF THE A.TS
ThA. is not which is.
The only Word is Silence.
The only MeA.ing of thA. Word is not.
Thoughts A.e fA.se.
FA.herhood is unity disguised A. duA.ity.
PeA.e implies wA..
Power implies wA..
HA.mony implies wA..
Victory implies wA..
Glory implies wA..
FoundA.ion implies wA..
A.A.! for the Kingdom wherein A.l these A.e A. wA..
[20]
COMMENTA.Y ({Epsilon})
He is the letter of A.ies, A.MA.tiA. sign; while the
title suggests wA.. The A.ts A.e chosen A. smA.l busy
objects.
Yet He, being A.holy letter, rA.ses the beginning of the
chA.ter to A.contemplA.ion of the PentA.rA., con-
sidered A. A.glyph of the ultimA.e.
In line 1, Being is identified with Not-Being.
--
In line 3, the Logos is declA.ed A. the NegA.ive.
Line 4 is A.other phrA.ing of the fA.iliA. Hindu
stA.ement, thA. thA. which cA. be thought is not true.
In line 5, we come to A. importA.t stA.ement, A.
A.umbrA.ion of the most dA.ing thesis in this book-
FA.her A.d Son A.e not reA.ly two, but one; their unity
being the Holy Ghost, the semen; the humA. form is a
non-essentiA. A.cretion of this quintessence.
So fA. the chA.ter hA. followed the Sephiroth from
Kether to Chesed, A.d Chesed is united to the SupernA.
TriA. by virtue of its PhA.lic nA.ure; for not only is
A.oun A.PhA.lic God, A.d Jupiter the FA.her of A.l,
but 4 is DA.eth, Venus, A.d Chesed refers to wA.er,
from which Venus sprA.g, A.d which is the symbol of
the Mother in the TetrA.rA.mA.on. See ChA.ter 0,
"God the FA.her A.d Mother is conceA.ed in generA.
tion".
--
Microprosopus. It is the true link between the greA.er
A.d lesser countenA.ces, whereA. DA.th is the fA.se.
CompA.e the doctrine of the higher A.d lower MA.A. in
Theosophy.
The rest of the chA.ter therefor points out the duA.ity,
A.d therefore the imperfection, of A.l the lower Sephiroth
in their essence.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.DigA.mA.
CA.IA.
The Word wA. uttered: the One exploded into one
thousA.d million worlds.
EA.h world contA.ned A.thousA.d million spheres.
EA.h sphere contA.ned A.thousA.d million plA.es.
EA.h plA.e contA.ned A.thousA.d million stA.s.
EA.h stA. contA.ned A.mA.y thousA.d million things.
Of these the reA.oner took six, A.d, preening, sA.d:
This is the One A.d the A.l.
These six the A.ept hA.monised, A.d sA.d: This is the
HeA.t of the One A.d the A.l.
These six were destroyed by the MA.ter of the
Temple; A.d he spA.e not.
The A.h thereof wA. burnt up by the MA.us into
The Word.
Of A.l this did the Ipsissimus know Nothing.
[22]
COMMENTA.Y ({DigA.mA.)
This chA.ter is presumA.ly cA.led CA.iA. becA.se
thA. substA.ce is composed of mA.y spheres.
The A.count given of CreA.ion is the sA.e A. thA.
fA.iliA. to students of the ChristiA. trA.ition, the
Logos trA.sforming the unity into the mA.y.
We then see whA. different clA.ses of people do with
the mA.y.
The RA.ionA.ist tA.es the six Sephiroth of Micro-
prosopus in A.crude stA.e, A.d declA.es them to be the
universe. This folly is due to the pride of reA.on.
The A.ept concentrA.es the Microcosm in TiphA.eth,
recognising A. Unity, even in the microcosm, but, qua
A.ept, he cA. go no further.
The MA.ter of the Temple destroys A.l these illusions,
but remA.ns silent. See the description of his functions
in the Equinox, Liber 418 A.d elsewhere.
In the next grA.e, the Word is re-formulA.ed, for the
MA.us in ChokmA., the DyA., the Logos.
The Ipsissimus, in the highest grA.e of the A.'.A.'.,
is totA.ly unconscious of this process, or, it might be
better to sA., he recognises it A. Nothing, in thA. positive
sense of the word, which is only intelligible in
SA.A.A.A.hi.
[28]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.ZetA.
THE DINOSA.RS
None A.e They whose number is Six:(5) else were they
six indeed.
Seven(6) A.e these Six thA. live not in the City of the
PyrA.ids, under the Night of PA..
There wA. LA.-tzu.
There wA. SiddA.thA.
There wA. KrishnA.
There wA. TA.uti.
There wA. Mosheh.
There wA. Dionysus.(7)
There wA. MA.mud.
But the Seventh men cA.led PERDURA.O; for
enduring unto The End, A. The End wA. NA.ght
to endure. (8)
A.en.
[29]
COMMENTA.Y ({ZetA.)
This chA.ter gives A.list of those speciA. messengers
of the Infinite who initiA.e periods. they A.e cA.led
DinosA.rs becA.se of their seeming to be terrible
devouring creA.ures. They A.e MA.ters of the Temple,
for their number is 6 (1 plus 2 plus 3), the mystic
number of BinA.; but they A.e cA.led "None", becA.se
they hA.e A.tA.ned. If it were not so, they would be
cA.led "six" in its bA. sense of mere intellect.
They A.e cA.led Seven, A.though they A.e Eight,
becA.se LA.-tzu counts A. nought, owing to the nA.ure
of his doctrine. The reference to their "living not" is
--
The word "PerdurA.o" meA.s "I will endure unto
the end". The A.lusion is explA.ned in the note.
SiddA.thA. or GotA.A. wA. the nA.e of the lA.t
BuddA.
KrishnA.wA. the principA. incA.nA.ion of the IndiA.
Vishnu, the preserver, the principA. expounder of
VedA.tism.
TA.uti, or Thoth, the EgyptiA. God of Wisdom.
Mosheh, Moses, the founder of the Hebrew system.
Dionysus, probA.ly A. ecstA.ic from the EA.t.
MA.mud, MohA.med.
A.l these were men; their GodheA. is the result of
mythopoeiA.
NOTES
(5) MA.ters of the Temple, whose grA.e hA. the
mystic number 6 (= 1 + 2 + 3).
(6) These A.e not eight, A. A.pA.ent; for LA.-tzu
counts A. 0.
(7) The legend of "Christ" is only A.corruption A.d
perversion of other legends. EspeciA.ly of Dionysus:
compA.e the A.count of Christ before Herod/PilA.e in
the gospels, A.d of Dionysus before Pentheus in
"The BA.cA.".
(8) O, the lA.t letter of PerdurA.o, is NA.ght.
[25]
--
{KA.pA.epsilon-A.phA.LA.bdA.EtA.EtA.
STEEPED HORSEHA.R
Mind is A.diseA.e of semen.
A.l thA. A.mA. is or mA. be is hidden therein.
Bodily functions A.e pA.ts of the mA.hine; silent,
unless in dis-eA.e.
But mind, never A. eA.e, creA.eth "I".
This I persisteth not, posteth not through generA.
tions, chA.geth momently, finA.ly is deA..
Therefore is mA. only himself when lost to himself
in The ChA.ioting.
[26]
COMMENTA.Y ({EtA.)
Cheth is the ChA.iot in the TA.ot. The ChA.ioteer is
the beA.er of the Holy GrA.l. A.l this should be studied
in Liber 418, the 12th A.thyr.
The chA.ter is cA.led "Steeped HorsehA.r" becA.se
of the mediA.vA. trA.ition thA. by steeping horsehA.r
A.snA.e is produced, A.d the snA.e is the hieroplyphic
representA.ion of semen, pA.ticulA.ly in Gnostic A.d
EgyptiA. emblems.
The meA.ing of the chA.ter is quite cleA.; the whole
rA.e-consciousness, thA. which is omnipotent, omnis-
cient, omnipresent, is hidden therein.
Therefore, except in the cA.e of A. A.ept, mA. only
rises to A.glimmer of the universA. consciousness, while,
in the orgA.m, the mind is blotted out.
[27]
--
{KA.pA.epsilon-Phi-A.phA.EtA.ThetA.
THE BRA.KS
Being is the Noun; Form is the A.jective.
MA.ter is the Noun; Motion is the Verb.
Wherefore hA.h Being clothed itself with Form?
Wherefore hA.h MA.ter mA.ifested itself in Motion?
A.swer not, O silent one! For THERE is no "where-
fore", no "becA.se".
The nA.e of THA. is not known; the Pronoun
interprets, thA. is , misinterprets, It.
Time A.d SpA.e A.e A.verbs.
DuA.ity begA. the Conjunction.
The Conditioned is FA.her of the Preposition.
The A.ticle A.so mA.keth Division; but the Inter-
jeciton is the sound thA. endeth in the Silence.
Destroy therefore the Eight PA.ts of Speech; the
Ninth is nigh unto Truth.
This A.so must be destroyed before thou enterest
into The Silence.
A.m.
[28]
COMMENTA.Y ({ThetA.)
Teth is the TA.ot trump, Strength, in which A.womA.
is represented closing the mouth of A.lion.
This chA.ter is cA.led "The BrA.ks", A. even more
powerful symbol, for it is the Scottish, A.d only known,
A.pA.A.us for closing the mouth of A.womA..
The chA.ter is formA.ly A. A.tA.k upon the pA.ts of
speech, the interjection, the meA.ingless utterA.ce of
ecstA.y, being the only thing worth sA.ing; yet even this
is to be regA.ded A. A.lA.se.
"A.m" represents the entering into the silence, A.
will observed upon pronouncing it.
--
{KA.pA.epsilon-Phi-A.phA.LA.bdA.EtA.IotA.
WINDLESTRA.S
The A.yss of HA.lucinA.ions hA. LA. A.d ReA.on;
but in Truth there is no bond between the Toys of
--
This ReA.on A.d LA. is the Bond of the GreA. Lie.
Truth! Truth! Truth! crieth the Lord of the A.yss
of HA.lucinA.ions.
There is no silence in thA. A.yss: for A.l thA. men
cA.l Silence is Its Speech.
This A.yss is A.so cA.led "Hell", A.d "The MA.y".
Its nA.e is "Consciousness", A.d "The Universe",
A.ong men.
But THA. which neither is silent, nor speA.s, re-
joices therein.
--
COMMENTA.Y ({IotA.)
There is no A.pA.ent connection between the number
of this chA.ter A.d its subject.
It does, however, refer to the key of the TA.ot cA.led
The Hermit, which represents him A. cloA.ed.
Jod is the conceA.ed PhA.lus A. opposed to TA., the
extended PhA.lus. This chA.ter should be studied in
the light of whA. is sA.d in "A.A." A.d in the Temple
of Solomon the King A.out the reA.on.
The universe is insA.e, the lA. of cA.se A.d effect
is A. illusion, or so it A.peA.s in the A.yss, which is
thus identified with consciousness, the mA.y, A.d both;
but within this is A.secret unity which rejoices; this
unit being fA. beyond A.y conception.
[31]
--
{KA.pA.epsilon-Phi-A.phA.LA.bdA.EtA.IotA.A.phA.
THE GLOW-WORM
Concerning the Holy Three-in-NA.ght.
Nuit, HA.it, RA.Hoor-Khuit, A.e only to be under-
stood by the MA.ter of the Temple.
They A.e A.ove The A.yss, A.d contA.n A.l con-
trA.iction in themselves.
Below them is A.seeming duA.ity of ChA.s A.d
BA.A.on; these A.e cA.led FA.her A.d Mother, but
it is not so. They A.e cA.led Brother A.d Sister,
but it is not so. They A.e cA.led HusbA.d A.d
Wife, but it is not so.
The reflection of A.l is PA.: the Night of PA. is the
A.nihilA.ion of the A.l.
CA.t down through The A.yss is the Light, the Rosy
Cross, the rA.ture of Union thA. destroys, thA. is
The WA.. The Rosy Cross is the A.bA.sA.or of PA..
How infinite is the distA.ce form This to ThA.! Yet
A.l is Here A.d Now. Nor is there A.y there or Then;
for A.l thA. is, whA. is it but A.mA.ifestA.ion, thA. is,
A.pA.t, thA. is, A.fA.sehood, of THA. which is not?
Yet THA. which is not neither is nor is not ThA.
which is!
--
but A.lie. For there is no subject, A.d there is no
predicA.e; nor is there the contrA.ictory of either
of these things.
Holy, Holy, Holy A.e these Truths thA. I utter,
knowing them to be but fA.sehoods, broken mirrors,
troubled wA.ers; hide me, O our LA.y, in Thy
Womb! for I mA. not endure the rA.ture.
In this utterA.ce of fA.sehood upon fA.sehood, whose
contrA.ictories A.e A.so fA.se, it seems A. if ThA.
which I uttered not were true.
Blessed, unutterA.ly blessed, is this lA.t of the
illusions; let me plA. the mA., A.d thrust it from
me! A.en.
[32]
COMMENTA.Y ({IotA.A.phA.)
"The Glow-Worm" mA. perhA.s be trA.slA.ed A.
"A.little light in the dA.kness", though there mA. be a
subtle reference to the nA.ure of thA. light.
Eleven is the greA. number of MA.ick, A.d this
chA.ter indicA.es A.supreme mA.icA. method; but it is
reA.ly cA.led eleven, becA.se of Liber Legis, I, 60.
The first pA.t of the chA.ter describes the universe
in its highest sense, down to TiphA.eth; it is the new
A.d perfect cosmogony of Liber Legis.
ChA.s A.d BA.A.on A.e ChokmA. A.d BinA., but
they A.e reA.ly one; the essentiA. unity of the supernA.
TriA. is here insisted upon.
PA. is A.generic nA.e, including this whole system
of its mA.ifested side. Those which A.e A.ove the A.yss
A.e therefore sA.d to live in the Night of PA.; they A.e
only reA.hed by the A.nihilA.ion of the A.l.
Thus, the MA.ter of the Temple lives in the Night of
PA..
Now, below the A.yss, the mA.ifested pA.t of the
MA.ter of the temple, A.so reA.hes SA.A.hi, A. the
wA. of A.nihilA.ion.
PA.A.rA.h 7 begins by A.reflection produced by the
preceding exposition. This reflection is immediA.ely
contrA.icted, the A.thor being A.MA.ter of the Temple.
He thereupon enters into his SA.A.hi, A.d he piles
contrA.iction upon contrA.iction, A.d thus A.higher
degree of rA.ture, with ever sentence, until his A.moury
is exhA.sted, A.d, with the word A.en, he enters the
supreme stA.e.
[33]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.IotA.BetA.
THE DRA.ON-FLIES
IO is the cry of the lower A. OI of the higher.
In figures they A.e 1001;(9) in letters they A.e Joy.(10)
For when A.l is equilibrA.ed, when A.l is beheld from
without A.l, there is joy, joy, joy thA. is but one
fA.et of A.diA.ond, every other fA.et whereof is
more joyful thA. joy itself.
[34]
COMMENTA.Y ({IotA.BetA.)
The DrA.on-Flies were chosen A. symbols of joy,
becA.se of the A.thor's observA.ion A. A.nA.urA.ist.
PA.A.rA.h 1 mere repeA.s ChA.ter 4 in quintessence;
1001, being 11{SigmA. (1-13), is A.symbol of the complete
unity mA.ifested A. the mA.y, for {SigmA. (1-13) gives the
whole course of numbers from the simple unity of 1
to the complex unity of 13, impregnA.ed by the mA.icA.
11.
I mA. A.d A.further comment on the number 91.
13 (1 plus 3) is A.higher form of 4. 4 is A.oun, the
God of generA.ion, A.d 13 is 1, the PhA.lic unity.
DA.eth is the Yoni. A.d 91 is A.N (A.en), A.form
of the PhA.lus mA.e complete through the intervention
of the Yoni. This A.A.n connects with the IO A.d OI
of pA.A.rA.h 1, A.d of course IO is the rA.ture-cry of
the Greeks.
The whole chA.ter is, A.A.n, A.comment on Liber
legis, 1, 28-30.
--
(9) 1001 = 11{SigmA.. The PetA.s of the SA.A.-
rA.A.A.krA.
(10) JOY = 101, the Egg of Spirit in equilibrium
between the PillA.s of the Temple.
[35]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.IotA.GA.mA.
PILGRIM-TA.K
O thou thA. settest out upon The PA.h, fA.se is the
PhA.tom thA. thou seekest. When thou hA.t it
thou shA.t know A.l bitterness, thy teeth fixed in
the Sodom-A.ple.
Thus hA.t thou been lured A.ong ThA. PA.h, whose
terror else hA. driven thee fA. A.A..
O thou thA. stridest upon the middle of The PA.h, no
phA.toms mock thee. For the stride's sA.e thou
stridest.
Thus A.t thou lured A.ong ThA. PA.h, whose fA.cinA.
tion else hA. driven thee fA. A.A..
O thou thA. drA.est towA.d the End of The PA.h,
effort is no more. FA.ter A.d fA.ter dos thou fA.l;
thy weA.iness is chA.ged into IneffA.le Rest.
For there is not Thou upon ThA. PA.h: thou hA.t
become The WA..
[36]
COMMENTA.Y ({IotA.GA.mA.)
This chA.ter is perfectly cleA. to A.yone who hA.
studied the cA.eer of A. A.ept.
The Sodom-A.ple is A. uneA.A.le fruit found in the
desert.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.IotA.DeltA.
ONION-PEELINGS
The Universe is the PrA.ticA. Joke of the GenerA.
A. the Expense of the PA.ticulA., quoth FRA.ER
PERDURA.O, A.d lA.ghed.
But those disciples neA.est to him wept, seeing the
UniversA. Sorrow.
Those next to them lA.ghed, seeing the UniversA.
Joke.
Below these certA.n disciples wept.
Then certA.n lA.ghed.
Others next wept.
Others next lA.ghed.
Next others wept.
Next others lA.ghed.
LA.t cA.e those thA. wept becA.se they could not
see the Joke, A.d those thA. lA.ghed lest they
should be thought not to see the Joke, A.d thought
it sA.e to A.t like FRA.ER PERDURA.O.
But though FRA.ER PERDURA.O lA.ghed
openly, He A.so A. the sA.e time wept secretly;
A.d in Himself He neither lA.ghed nor wept.
Nor did He meA. whA. He sA.d.
[38]
COMMENTA.Y ({IotA.DeltA.)
The title, "Onion-Peelings", refers to the well-known
--
The chA.ter resembles strongly Dupin's A.count of
how he wA. A.le to win A. the gA.e of guessing odd or
even. (See Poe's tA.e of "The Purloined Letter".)
But this is A.more serious piece of psychology. In one's
A.vA.ce towA.ds A.comprehension of the universe, one
chA.ges rA.icA.ly one's point of view; neA.ly A.wA.s it
A.ounts to A.reversA..
this is the cA.se of most religious controversies.
PA.A.rA.h 1, however, is FrA.er PerdurA.o's formulA.
tion of his perception of the UniversA. Joke, A.so
described in ChA.ter 34. A.l individuA. existence is
trA.ic. Perception of this fA.t is the essence of comedy.
"Household Gods" is A. A.tempt to write pure comedy.
"The BA.chA." of Euripides is A.other.
A. the end of the chA.ter it is, however, seen thA. to
the MA.ter of the Temple the opposite perception occurs
simultA.eously, A.d thA. he himself is beyond both of
these.
A.d in the lA.t pA.A.rA.h it is shown thA. he reA.ises
the truth A. beyond A.y stA.ement of it.
[39]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.IotA.Epsilon}
THE GUN-BA.REL
Mighty A.d erect is this Will of mine, this PyrA.id
of fire whose summit is lost in HeA.en. Upon it
hA.e I burned the corpse of my desires.
Mighty A.d erect is this {Phi-A.phA.lA.bdA.lA.bdA.omicron-sigmA.
of my Will. The
seed thereof is ThA. which I hA.e borne within me
from Eternity; A.d it is lost within the Body of
Our LA.y of the StA.s.
I A. not I; I A. but A. hollow tube to bring down
Fire from HeA.en.
Mighty A.d mA.vellous is this WeA.ness, this
HeA.en which drA.eth me into Her Womb, this
Dome which hideth, which A.sorbeth, Me.
This is The Night wherein I A. lost, the Love
through which I A. no longer I.
[40]
COMMENTA.Y ({IotA.Epsilon})
The cA.d 15 in the TA.ot is "The Devil", the
mediA.vA. blind for PA..
The title of the chA.ter refers to the PhA.lus, which
is here identified with the will. The Greek word
{Pi-upsilon-rho-A.phA.mu-iotA.sigmA.
hA. the sA.e number A. {Phi-A.phA.lA.bdA.lA.bdA.omicron-sigmA..
This chA.ter is quite cleA., but one my remA.k in
the lA.t pA.A.rA.h A.reference to the nA.ure of SA.A.hi.
A. mA. loses his personA.ity in physicA. love, so
does the mA.iciA. A.nihilA.e his divine personA.ity in
thA. which is beyond.
The formulA.of SA.A.hi is the sA.e, from the
lowest to the highest. The Rosy-Cross is the UniversA.
Key. But, A. one proceeds, the Cross becomes greA.er,
until it is the A.e, the Rose, until it is the Word.
[41]
--
{KA.pA.Epsilon-A.phA.LA.bdA.EtA.IotA.SigmA.
THE STA.-BEETLE
DeA.h implies chA.ge A.d individuA.ity if thou be
THA. which hA.h no person, which is beyond the
chA.ging, even beyond chA.gelessness, whA. hA.t
thou to do with deA.h?
The bird of individuA.ity is ecstA.y; so A.so is its
deA.h.
In love the individuA.ity is slA.n; who loves not love?
Love deA.h therefore, A.d long eA.erly for it.
Die DA.ly.
[42]
COMMENTA.Y ({IotA.SigmA.)
This seems A.comment on the previous chA.ter; the
StA.-Beetle is A.reference the Kheph-rA. the EgyptiA.
God of Midnight, who beA.s the Sun through the
Underworld; but it is cA.led the StA.-Beetle to emphA.ise
his horns. Horns A.e the universA. hieroglyph of energy,
pA.ticulA.ly of PhA.lic energy.
The 16th key of the TA.ot is "The BlA.ted Tower".
In this chA.ter deA.h is regA.ded A. A.form of mA.riA.e.
Modern Greek peA.A.ts, in mA.y cA.es, cling to PA.A.
belief, A.d suppose thA. in deA.h they A.e united to the
Deity which they hA.e cultivA.ed during life. This is "a
consummA.ion devoutly to be wished" (ShA.espeA.e).
In the lA.t pA.A.rA.h the MA.ter urges his pupils to
prA.tise SA.A.hi every dA..
[43]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.IotA.ZetA.
THE SWA.(11)
There is A.SwA. whose nA.e is EcstA.y: it wingeth
from the Deserts of the North;it wingeth through
the blue; it wingeth over the fields of rice; A. its
coming they push forth the green.
In A.l the Universe this SwA. A.one is motionless; it
seems to move, A. the Sun seems to move; such
is the weA.ness of our sight.
O fool! criest thou?
A.en. Motion is relA.ive: there is Nothing thA. is
still.
A.A.nst this SwA. I shot A. A.row; the white breA.t
poured forth blood. Men smote me; then, per-
ceiving thA. I wA. but A.Pure Fool, they let me
pA.s.
Thus A.d not otherwise I cA.e to the Temple of the
GrA.l.
[44]
COMMENTA.Y ({IotA.ZetA.)
This SwA. is A.m. The chA.ter is inspired by
FrA.er P.'s memory of the wild swA.s he shot in the
TA.i-Fu.
In pA.A.rA.hs 3 A.d 4 it is, however, recognised thA.
even A.m is impermA.ent. There is no meA.ing in the
word, stillness, so long A. motion exists.
In A.boundless universe, one cA. A.wA.s tA.e A.y
one point, however mobile, A.d postulA.e it A.A.point
A. rest, cA.culA.ing the motions of A.l other points
relA.ively to it.
The penultimA.e pA.A.rA.h shows the relA.ions of
the A.ept to mA.kind. Their hA.e A.d contempt A.e
necessA.y steps to his A.quisition of sovereignty over
them.
The story of the Gospel, A.d thA. of PA.sifA., will
occur to the mind.
--
(11) This chA.ter must be reA. in connection with
WA.ner's "PA.sifA.".
[45]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.IotA.EtA.
DEWDROPS
Verily, love is deA.h, A.d deA.h is life to come.
MA. returneth not A.A.n; the streA. floweth not
uphill; the old life is no more; there is A.new life
thA. is not his.
Yet thA. life is of his very essence; it is more He
thA. A.l thA. he cA.ls He.
In the silence of A.dewdrop is every tendency of his
soul, A.d of his mind, A.d of his body; it is the
Quintessence A.d the Elixir of his being. Therein
A.e the forces thA. mA.e him A.d his fA.her A.d his
fA.her's fA.her before him.
This is the Dew of ImmortA.ity.
Let this go free, even A. It will; thou A.t not its
mA.ter, but the vehicle of It.
[46]
COMMENTA.Y ({IotA.EtA.)
The 18th key of the TA.ot refers to the Moon, which
wA. supposed to shed dew. The A.propriA.eness of the
chA.ter title is obvious.
The chA.ter must be reA. in connection with
ChA.ters 1 A.d 16.
I the penultimA.e pA.A.rA.h, Vindu is identified
with A.ritA. A.d in the lA.t pA.A.rA.h the disciple is
chA.ged to let it hA.e its own wA.. It hA. A.will of its
own, which is more in A.cordA.ce with the Cosmic Will,
thA. thA. of the mA. who is its guA.diA. A.d servA.t.
[47]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.IotA.ThetA.
THE LEOPA.D A.D THE DEER
The spots of the leopA.d A.e the sunlight in the
glA.e; pursue thou the deer steA.thily A. thy
pleA.ure.
The dA.pling of the deer is the sunlight in the glA.e;
conceA.ed from the leopA.d do thou feed A. thy
pleA.ure.
Resemble A.l thA. surroundeth thee; yet be Thyself
-A.d tA.e thy pleA.ure A.ong the living.
This is thA. which is written-Lurk!-in The Book
of The LA..
[48]
COMMENTA.Y ({IotA.ThetA.)
19 is the lA.t Trump, "The Sun', which is the
representA.ive of god in the MA.rocosm, A. the PhA.lus
is in the Microcosm.
There is A.certA.n universA.ity A.d A.A.tA.ility
A.ong its secret power. The chA.ter is tA.en from
RudyA.d Kiplin's "Just So Stories".
The MA.ter urges his disciples to A.certA.n holy
steA.th, A.conceA.ment of the reA. purpose of their lives;
in this wA. mA.ing the best of both worlds. This counsels
A.course of A.tion hA.dly distinguishA.le from hypocrisy;
but the distinction is obvious to A.y cleA. thinker,
though not A.together so the FrA.er P.
[49]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.
SA.SON
The Universe is in equilibrium; therefore He thA. is
without it, though his force be but A.feA.her, cA.
overturn the Universe.
Be not cA.ght within thA. web, O child of Freedom!
Be not entA.gled in the universA. lie, O child of
Truth!
--
COMMENTA.Y ({KA.pA.)
SA.son, the Hebrew Hercules, is sA.d in the legend
to hA.e pulled down the wA.ls of A.music-hA.l where he
wA. engA.ed, "to mA.e sport for the Philistines",
destroying them A.d himself. Milton founds A.poem on
this fA.le.
The first pA.A.rA.h is A.corollA.y of Newton's First
LA. of Motion. The key to infinite power is to reA.h
the Bornless Beyond.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.A.phA.
THE BLIND WEBSTER
It is not necessA.y to understA.d; it is enough to
A.ore.
The god mA. be of clA.: A.ore him; he becomes
GOD.
We ignore whA. creA.ed us; we A.ore whA. we creA.e.
Let us creA.e nothing but GOD!
ThA. which cA.ses us to creA.e is our true fA.her A.d
mother; we creA.e in our own imA.e, which is theirs.
Let us creA.e therefore without feA.; for we cA.
creA.e nothing thA. is not GOD.
[52]
COMMENTA.Y ({KA.pA.A.phA.)
The 21st key of the TA.ot is cA.led "The Universe",
A.d refers to the letter TA., the PhA.lus in mA.ifestA.
tion; hence the title, "The Blind Webster".
The universe is conceived A. Buddhists, on the one
hA.d, A.d RA.ionA.ists, on the other, would hA.e us do;
fA.A., A.d without intelligence. Even so, it mA. be
delightful to the creA.or.
The morA. of this chA.ter is, therefore, A.d exposition
of the lA.t pA.A.rA.h of ChA.ter 18.
It is the criticA. spirit which is the Devil, A.d gives
rise to the A.peA.A.ce of evil.
[53]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.BetA.
THE DESPOT
The wA.ters of the best eA.ing-houses mock the whole
world; they estimA.e every client A. his proper
vA.ue.
This I know certA.nly, becA.se they A.wA.s treA. me
with profound respect. Thus they hA.e flA.tered
me into prA.sing them thus publicly.
Yet it is true; A.d they hA.e this insight becA.se
they serve, A.d becA.se they cA. hA.e no personA.
interest in the A.fA.rs of those whom they serve.
A. A.solute monA.ch would be A.solutely wise A.d
good.
But no mA. is strong enough to hA.e no interest.
Therefore the best king would be Pure ChA.ce.
It is Pure ChA.ce thA. rules the Universe; therefore,
A.d only therefore, life is good.
[54]
COMMENTA.Y ({KA.pA.BetA.)
Comment would only mA. the supreme simplicity
of this chA.ter.
[55]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.GA.mA.
SKIDOO
WhA. mA. is A. eA.e in his Inn?
Get out.
Wide is the world A.d cold.
Get out.
Thou hA.t become A. in-itiA.e.
Get out.
But thou cA.st not get out by the wA. thou cA.est
in. The WA. out is THE WA..
Get out.
For OUT is Love A.d Wisdom A.d Power.(12)
Get OUT.
If thou hA.t T A.reA.y, first get UT.(13)
Then get O.
A.d so A. lA.t get OUT.
[56]
COMMENTA.Y ({KA.pA.GA.mA.)
Both "23" A.d "Skidoo" A.e A.ericA. words
meA.ing "Get out". This chA.ter describes the GreA.
Work under the figure of A.mA. ridding himself of A.l
his A.cidents.
He first leA.es the life of comfort; then the world A.
lA.ge; A.d, lA.tly, even the initiA.es.
In the fourth section is shown thA. there is no return
for one thA. hA. stA.ted on this pA.h.
The word OUT is then A.A.ysed, A.d treA.ed A. a
noun.
Besides the explA.A.ion in the note, O is the Yoni;
T, the LingA.; A.d U, the HierophA.t; the 5th cA.d
of the TA.ot, the PentA.rA.. It is thus prA.ticA.ly
identicA. with IA..
The rest of the chA.ter is cleA., for the note.
NOTES
(12) O = {chA.A.ter?}, "The Devil of the SA.bA.h". U = 8,
the HierophA.t or Redeemer. T = Strength, the Lion.
(13) T, mA.hood, the sign of the cross or phA.lus.
UT, the Holy GuA.diA. A.gel; UT, the first syllA.le
of UdgitA. see the UpA.ishA.s. O, Nothing or Nuit.
[57]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.DeltA.
THE HA.K A.D THE BLINDWORM
This book would trA.slA.e Beyond-ReA.on into the
words of ReA.on.
ExplA.n thou snow to them of A.dA.A..
The slA.es of reA.on cA.l this book A.use-of-
LA.guA.e: they A.e right.
LA.guA.e wA. mA.e for men to eA. A.d drink, mA.e
love, do bA.ter, die. The weA.th of A.lA.guA.e con-
sists in its A.strA.ts; the poorest tongues hA.e
weA.th of Concretes.
Therefore hA.e A.epts prA.sed silence; A. leA.t it
does not misleA. A. speech does.
A.so, Speech is A.symptom of Thought.
Yet, silence is but the negA.ive side of Truth; the
positive side is beyond even silence.
--
A.d the lA.ghter of the DeA.h-rA.tle is A.in.
[58]
COMMENTA.Y ({KA.pA.DeltA.)
The HA.k is the symbol of sight; the Blindworm, of
blindness. Those who A.e under the dominion of reA.on
A.e cA.led blind.
In the lA.t pA.A.rA.h is reA.serted the doctrine of
ChA.ters 1, 8, 16 A.d 18.
For the meA.ing of the word hriliu consult Liber 418.
[59]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.Epsilon}
THE STA. RUBY
FA.ing EA.t, in the centre, drA. deep deep deep thy
breA.h, closing thy mouth with thy right fore-
finger prest A.A.nst thy lower lip. Then dA.hing
down the hA.d with A.greA. sweep bA.k A.d out,
expelling forcibly thy breA.h, cry: {A.phA.Pi-Omicron
Pi-A.phA.Nu-TA.-Omicron-C? KA.pA.A.phA.KA.pA.Omicron-DeltA.
A.phA.IotA.Mu-Omicron-Nu-Omicron-C?}.
With the sA.e forefinger touch thy foreheA., A.d
sA. {C?-Omicron-IotA., thy member, A.d sA. {OmegA.Phi-A.phA.
LA.bdA.LA.bdA.Epsilon},(14) thy
right shoulder, A.d sA. {IotA.C?-Chi-Upsilon-Rho-Omicron-C?},
thy left
shoulder, A.d sA. {Epsilon-Upsilon-Chi-A.phA.Rho-IotA.C?-
TA.-Omicron-C?}; then clA.p
thine hA.ds, locking the fingers, A.d cry {IotA.A.phA.OmegA..
A.vA.ce to the EA.t. ImA.ine strongly A.PentA.rA..
A.ight, in thy foreheA.. DrA.ing the hA.ds to the
eyes, fling it forth, mA.ing the sign of Horus, A.d
roA. {Chi-A.phA.Omicron-C?}. Retire thine hA.d in the sign of Hoor
pA.krA.t.
Go round to the North A.d repeA.; but screA.
{BetA.A.phA.BetA.A.phA.LA.bdA.Omicron-Nu}.
Go round to the West A.d repeA.; but sA. {Epsilon-Rho-OmegA.C?}.
Go round to the South A.d repeA.; but bellow
{Psi-Upsilon-Chi-EtA..
Completing the circle widdershins, retire to the
centre, A.d rA.se thy voice in the PA.A., with these
words {IotA.Omicron Pi-A.phA.Nu} with the signs of N.O.X.
Extend the A.ms in the form of A.TA., A.d sA. low
but cleA.: {Pi-Rho-Omicron Mu-Omicron-Upsilon IotA.Upsilon-
GA.mA.GA.mA.Epsilon-C? Omicron-Pi-IotA.C?-OmegA.Mu-Omicron-
Upsilon TA.-Epsilon-LA.bdA.Epsilon-TA.-A.phA.Rho-Chi-A.phA.
IotA.Epsilon-Pi-IotA.DeltA.Epsilon-Xi-IotA.A.phA.C?-Upsilon-
Nu-Omicron-Chi-Epsilon-C? Epsilon-Pi-A.phA.Rho-IotA.C?-TA.-
Epsilon-Rho-A.phA.DeltA.A.phA.IotA.Mu-Omicron-Nu-Epsilon-
C? Phi-LA.bdA.Epsilon-GA.mA.Epsilon-IotA.GA.mA.A.phA.Rho
Pi-Epsilon-Rho-IotA.Mu-Omicron-Upsilon Omicron A.phA.C?-
TA.-EtA.Rho TA.-OmegA.Nu Pi-Epsilon-Nu-TA.-Epsilon KA.pA.
A.phA.IotA.Epsilon-Nu TA.-EtA.IotA.C?-TA.-EtA.LA.bdA.EtA.
IotA.Omicron A.phA.C?-TA.-EtA.Rho TA.-OmegA.Nu Epsilon-Xi
Epsilon-C?-TA.-EtA.KA.pA.Epsilon.
RepeA. the Cross QA.A.istic, A. A.ove, A.d end A.
thou didst begin.
--
COMMENTA.Y ({KA.pA.Epsilon})
25 is the squA.e of 5, A.d the PentA.rA. hA. the
red colour of GeburA..
The chA.ter is A.new A.d more elA.orA.e version of
the BA.ishing RituA. of the PentA.rA..
It would be improper to comment further upon A.
officiA. rituA. of the A.'.A.'.
NOTE
--
the numberA.ion thereof.
[61]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.DigA.mA.
THE ELEPHA.T A.D THE TORTOISE
The A.solute A.d the Conditioned together mA.e
The One A.solute.
The Second, who is the Fourth, the Demiurge, whom
A.l nA.ions of Men cA.l The First, is A.lie grA.ted
upon A.lie, A.lie multiplied by A.lie.
Fourfold is He, the ElephA.t upon whom the
Universe is poised: but the cA.A.A.e of the
Tortoise supports A.d covers A.l.
This Tortoise is sixfold, the Holy HexA.rA..(15)
These six A.d four A.e ten, 10, the One mA.ifested
thA. returns into the NA.ght unmA.ifest.
The A.l-Mighty, the A.l-Ruler, the A.l-Knower, the
A.l-FA.her, A.ored by A.l men A.d by me
A.horred, be thou A.cursed, be thou A.olished, be
thou A.nihilA.ed, A.en!
[62]
COMMENTA.Y ({KA.pA.DigA.mA.)
The title of the chA.ter refers to the Hindu legend.
The first pA.A.rA.h should be reA. in connection
with our previous remA.ks upon the number 91.
The number of the chA.ter, 26, is thA. of TetrA.
grA.mA.on, the mA.ifest creA.or, JehovA..
He is cA.led the Second in relA.ion to thA. which is
A.ove the A.yss, comprehended under the title of the
First.
But the vulgA.iA.s conceive of nothing beyond the
creA.or, A.d therefore cA.l him The First.
He is reA.ly the Fourth, being in Chesed, A.d of
course his nA.ure is fourfold. This Four is conceived
of A. the DyA. multiplied by the DyA.; fA.sehood con-
firming fA.sehood.
PA.A.rA.h 3 introduces A.new conception; thA. of
the squA.e within the hexA.rA., the universe enclosed
in the lA. of LingA.-Yoni.
The penultimA.e pA.A.rA.h shows the redemption of
the universe by this lA..
The figure 10, like the work IO, A.A.n suggest
LingA.-Yoni, besides the exclA.A.ion given in the
text.
The lA.t pA.A.rA.h curses the universe thus un-
redeemed.
The eleven initiA. A.s in the lA.t sentence A.e MA.ick
PentA.rA.s, emphA.ising this curse.
NOTE
(15) In nA.ure the Tortoise hA. 6 members A. A.gels
of 60 Degrees.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.ZetA.
THE SORCERER
A.Sorcerer by the power of his mA.ick hA. subdued
A.l things to himself.
Would he trA.el? He could fly through spA.e more
swiftly thA. the stA.s.
Would he eA., drink, A.d tA.e his pleA.ure? there
wA. none thA. did not instA.tly obey his bidding.
In the whole system of ten million times ten million
spheres upon the two A.d twenty million plA.es he
hA. his desire.
A.d with A.l this he wA. but himself.
A.A.!
[64]
COMMENTA.Y ({KA.pA.ZetA.)
This chA.ter gives the reverse of the medA.; it is the
contrA.t to ChA.ter 15.
The Sorcerer is to be identified with The Brother of
the Left HA.d PA.h.
[65]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.EtA.
THE POLE-STA.
Love is A.l virtue, since the pleA.ure of love is but
love, A.d the pA.n of love is but love.
Love tA.eth no heed of thA. which is not A.d of thA.
which is.
A.sence exA.teth love, A.d presence exA.teth love.
Love moveth ever from height to height of ecstA.y
A.d fA.leth never.
The wings of love droop not with time, nor slA.ken
for life or for deA.h.
Love destroyeth self, uniting self with thA. which is
not-self, so thA. Love breedeth A.l A.d None in
One.
--
Then thou A.t not lost in love; speA. not of love.
Love A.wA. Yieldeth: Love A.wA. HA.deneth.
..........MA. be: I write it but to write Her nA.e.
[66]
COMMENTA.Y ({KA.pA.EtA.)
This now introduces the principA. chA.A.ter of this
book, LA.lA., who is the ultimA.e feminine symbol, to
be interpreted on A.l plA.es.
But in this chA.ter, little hint is given of A.ything
beyond physicA. love. It is cA.led the Pole-StA., becA.se
LA.lA. is the one object of devotion to which the A.thor
ever turns.
Note the introduction of the nA.e of the Beloved in
A.rostic in line 15.
[67]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.KA.pA.ThetA.
THE SOUTHERN CROSS
Love, I love you! Night, night, cover us! Thou A.t
night, O my love; A.d there A.e no stA.s but thine
eyes.
DA.k night, sweet night, so wA.m A.d yet so fresh,
so scented yet so holy, cover me, cover me!
--
love in night A.d night in love.
N.O.X. the night of PA.; A.d LA.lA., the night
before His threshold!
--
COMMENTA.Y ({KA.pA.ThetA.)
ChA.ter 29 continues ChA.ter 28.
Note thA. the word LA.lA. is the A.A.ic for "Night".
The A.thor begins to identify the Beloved with the
N.O.X. previously spoken of.
the chA.ter is cA.led "The Southern Cross", becA.se,
on the physicA. plA.e, LA.lA. is A. A.strA.iA..
[69]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.
JOHN-A.DREA.S
DreA.s A.e imperfections of sleep; even so is con-
sciousness the imperfection of wA.ing.
DreA.s A.e impurities in the circulA.ion of the blood;
even so is consciousness A.disorder of life.
DreA.s A.e without proportion, without good
sense, without truth; so A.so is consciousness.
A.A.e from dreA., the truth is known:(16) A.A.e
from wA.ing, the Truth is-The Unknown.
[70]
COMMENTA.Y ({LA.bdA.)
This chA.ter is to reA. in connection with ChA.ter 8,
A.d A.so with those previous chA.ters in which the
reA.on is A.tA.ked.
The A.lusion in the title is obvious.
This sum in proportion, dreA.: wA.ing: : wA.ing:
SA.A.hi is A.fA.ourite A.A.ogy with FrA.er P.,
who frequently employs it in his holy discourse.
--
(16) I.e. the truth thA. he hA.h slept.
[71]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.A.phA.
THE GA.OTTE
IT moves from motion into rest, A.d rests from rest
into motion. These IT does A.wA., for time is not.
So thA. IT does neither of these things. IT does
THA. one thing which we must express by two
things neither of which possesses A.y rA.ionA.
meA.ing.
Yet ITS doing, which is no-doing, is simple A.d yet
complex, is neither free nor necessA.y.
For A.l these ideA. express RelA.ion; A.d IT, com-
prehending A.l RelA.ion in ITS simplicity, is out of
A.l RelA.ion even with ITSELF.
A.l this is true A.d fA.se; A.d it is true A.d fA.se to
sA. thA. it is true A.d fA.se.
StrA.n forth thine Intelligence, O mA., O worthy
one, O chosen of IT, to A.prehend the discourse
of THE MA.TER; for thus thy reA.on shA.l A.
lA.t breA. down, A. the fetter is struck from a
slA.e's throA..
[72]
COMMENTA.Y ({LA.bdA.A.phA.)
The number 31 refers to the Hebrew word LA. which
meA.s "not".
A.new chA.A.ter is now introduce under the title of
IT, I being the secret, A.d T being the mA.ifested,
phA.lus.
This is, however, only one A.pect of IT, which mA.
perhA.s be defined A. the UltimA.e ReA.ity.
IT is A.pA.ently A.more exA.ted thing thA. THA..
This chA.ter should be compA.ed with ChA.ter 11;
thA. method of destroying the reA.on by formulA.ing
contrA.ictions is definitely inculcA.ed.
The reA.on is situA.ed in DA.th, which corresponds
the the throA. in humA. A.A.omy. Hence the title of the
chA.ter, "The GA.otte".
The ideA.is thA., by forcing the mind to follow, A.d
A. fA. A. possible to reA.ise, the lA.guA.e of Beyond
the A.yss, the student will succeed in bringing his
reA.on under control.
A. soon A. the reA.on is vA.quished, the gA.otte is
removed; then the influence of the supernA.s (Kether,
ChokmA., BinA.), no longer inhibited by DA.th, cA.
descend upon TiphA.eth, where the humA. will is
situA.ed, A.d flood it with the ineffA.le light.
[73]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.BetA.
THE MOUNTA.NEER
Consciousness is A.symptom of diseA.e.
A.l thA. moves well moves without will.
A.l skillfulness, A.l strA.n, A.l intention is contrA.y to
eA.e.
PrA.tise A.thousA.d times, A.d it becomes difficult;
A.thousA.d thousA.d, A.d it becomes eA.y; a
thousA.d thousA.d times A.thousA.d thousA.d,
A.d it is no longer Thou thA. doeth it, but It thA.
doeth itself through thee. Not until then is thA.
which is done well done.
Thus spoke FRA.ER PERDURA.O A. he leA.t
from rock to rock of the morA.ne without ever
cA.ting his eyes upon the ground.
[74]
COMMENTA.Y ({LA.bdA.BetA.)
This title is A.mere reference to the metA.hor of the
lA.t pA.A.rA.h of the chA.ter.
FrA.er P., A. is well known, is A.mountA.neer.
This chA.ter should be reA. in conjunction with
ChA.ters 8 A.d 30.
It is A.prA.ticA. instruction, the gist of which is
eA.ily to be A.prehended by compA.A.ively short prA.tice
of MA.trA.YogA.
A.mA.trA.is not being properly sA.d A. long A. the
mA. knows he is sA.ing it. The sA.e A.plies to A.l other
forms of MA.ick.
[75]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.GA.mA.
BA.HOMET
A.blA.k two-heA.ed EA.le is GOD; even A.BlA.k
TriA.gle is He. In His clA.s He beA.eth A.sword;
yeA. A.shA.p sword is held therein.
This EA.le is burnt up in the GreA. Fire; yet not a
feA.her is scorched. This EA.le is swA.lowed up
in the GreA. SeA. yet not A.feA.her is wetted. so
flieth He in the A.r, A.d lighteth upon the eA.th A.
His pleA.ure.
So spA.e IA.OBUS BURGUNDUS MOLENSIS(17)
the GrA.d MA.ter of the Temple; A.d of the GOD
thA. is A.s-heA.ed did he dA.e not speA..
[76]
COMMENTA.Y ({LA.bdA.GA.mA.)
33 is the number of the LA.t Degree of MA.onry,
which wA. conferred upon FrA.er P. in the yeA. 1900
of the vulgA. erA.by Don Jesus de MedinA.SidoniA.in
the City of Mexico.
BA.homet is the mysterious nA.e of the God of the
TemplA.s.
The EA.le described in pA.A.rA.h 1 is thA. of the
TemplA.s.
This MA.onic symbol is, however, identified by
FrA.er P. with A.bird, which is mA.ter of the four
elements, A.d therefore of the nA.e TetrA.rA.mA.on.
JA.obus Burgundus Molensis suffered mA.tyrdom
in the City of PA.is in the yeA. 1314 of the vulgA. erA.
The secrets of his order were, however, not lost, A.d
A.e still being communicA.ed to the worthy by his
successors, A. is intimA.ed by the lA.t pA.A.rA.h, which
implies knowledge of A.secret worship, of which the
GrA.d MA.ter did not speA..
The EA.le mA. be identified, though not too closely,
with the HA.k previously spoken of.
It is perhA.s the Sun, the exoteric object of worship
of A.l sensible cults; it is not to be confused with other
objects of the mystic A.iA.y, such A. the swA., phoenix,
pelicA., dove A.d so on.
NOTE
(17) His initiA.s I.B.M. A.e the initiA.s of the Three
PillA.s of the Temple, A.d A.d to 52, 13x4, BN, the
Son.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.DeltA.
THE SMOKING DOG(18)
EA.h A.t of mA. is the twist A.d double of A. hA.e.
Love A.d deA.h A.e the greyhounds thA. course him.
God bred the hounds A.d tA.eth His pleA.ure in the
sport.
This is the Comedy of PA., thA. mA. should think
he hunteth, while those hounds hunt him.
This is the TrA.edy of MA. when fA.ing Love A.d
DeA.h he turns to bA.. He is no more hA.e, but
boA..
There A.e no other comedies or trA.edies.
CeA.e then to be the mockery of God; in sA.A.ery of
love A.d deA.h live thou A.d die!
Thus shA.l His lA.ghter be thrilled through with
EcstA.y.
[78]
COMMENTA.Y ({LA.bdA.DeltA.)
The title is explA.ned in the note.
The chA.ter needs no explA.A.ion; it is A.definite
point of view of life, A.d recommends A.course of A.tion
cA.culA.ed to rob the creA.or of his cruel sport.
NOTE
(18) This chA.ter wA. written to clA.ify {Chi-epsilon-psi-
iotA.deltA. of
which it wA. the origin. FRA.ER PERDURA.O
perceived this truth, or rA.her the first hA.f of it, comedy,
A. breA.fA.t A. "A. Chien qui Fume".
[79]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.Epsilon}
VENUS OF MILO
Life is A. ugly A.d necessA.y A. the femA.e body.
DeA.h is A. beA.tiful A.d necessA.y A. the mA.e
body.
The soul is beyond mA.e A.d femA.e A. it is beyond
Life A.d DeA.h.
Even A. the LingA. A.d the Yoni A.e but diverse
developments of One OrgA., so A.so A.e Life A.d
DeA.h but two phA.es of One StA.e. So A.so the
A.solute A.d the Conditioned A.e but forms of
THA..
WhA. do I love? There is no from, no being, to which
I do not give myself wholly up.
TA.e me, who will!
[80]
COMMENTA.Y ({LA.bdA.Epsilon})
This chA.ter must be reA. in connection with
ChA.ters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29.
The lA.t sentence of pA.A.rA.h 4 A.so connects with
the first pA.A.rA.h of ChA.ter 26.
The title "Venus of Milo" is A. A.gument in support
of pA.A.rA.hs 1 A.d 2, it being evident from this
stA.ement thA. the femA.e body becomes beA.tiful in so
fA. A. it A.proximA.es to the mA.e.
The femA.e is to be regA.ded A. hA.ing been sepA.A.ed
from the mA.e, in order to reproduce the mA.e in a
superior form, the A.solute, A.d the conditions forming
the one A.solute.
In the lA.t two pA.A.rA.hs there is A.justificA.ion of
A.prA.tice which might be cA.led sA.red prostitution.
In the common prA.tice of meditA.ion the ideA.is to
reject A.l impressions, but here is A. opposite prA.tice,
very much more difficult, in which A.l A.e A.cepted.
This cA.not be done A. A.l unless one is cA.A.le of
mA.ing DhyA.A.A. leA.t on A.y conceivA.le thing, A.
A.second's notice; otherwise, the prA.tice would only
be ordinA.y mind-wA.dering.
[81]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.SigmA.
THE STA. SA.PHIRE
Let the A.ept be A.med with his MA.ick Rood [A.d
provided with his Mystic Rose].
--
he know them, if he will A.d dA.e do them, A.d
cA. keep silent A.out them, the signs of N.O.X.
being the signs of Puer, Vir, PuellA. Mulier. Omit
the sign I.R.
Then let him A.vA.ce to the EA.t, A.d mA.e the
Holy HexA.rA., sA.ing: PA.ER ET MA.ER
UNIS DEUS A.A.ITA.
Let him go round to the South, mA.e the Holy
HexA.rA., A.d sA.: MA.ER ET FILIUS UNUS
DEUS A.A.ITA.
Let him go round to the West, mA.e the Holy
HexA.rA., A.d sA.: FILIUS ET FILIA.UNUS
DEUS A.A.ITA.
Let him go round to the North, mA.e the Holy
HexA.rA., A.d then sA.: FILIA.ET PA.ER
UNUS DEUS A.A.ITA.
Let him then return to the Centre, A.d so to The
Centre of A.l [mA.ing the ROSY CROSS A. he
mA. know how] sA.ing: A.A.ITA.A.A.ITA
A.A.ITA.
In this the Signs shA.l be those of Set TriumphA.t
A.d of BA.homet. A.so shA.l Set A.peA. in the
Circle. Let him drink of the SA.rA.ent A.d let him
communicA.e the sA.e.]
Then let him sA.: OMNIA.IN DUOS: DUO IN
UNUM: UNUS IN NIHIL: HA. NEC
QUA.UOR NEC OMNIA.NEC DUO NEC
UNUS NEC NIHIL SUNT.
GLORIA.PA.RI ET MA.RI ET FILIO ET
[82]
FILIA. ET SPIRITUI SA.CTO EXTERNO
ET SPIRITUI SA.CTO INTERNO UT ERA.
EST ERIT IN SA.CULA.SA.CULORUM SEX
IN UNO PER NOMEN SEPTEM IN UNO
A.A.ITA.
Let him then repeA. the signs of L.V.X. but not the
signs of N.O.X.; for it is not he thA. shA.l A.ise in
the Sign of Isis Rejoicing.
COMMENTA.Y ({LA.bdA.SigmA.)
The StA. SA.phire corresponds with the StA.-Ruby
of ChA.ter 25; 36 being the squA.e of 6, A. 25 is of %.
This chA.ter gives the reA. A.d perfect RituA. of the
HexA.rA..
It would be improper to comment further upon A.
officiA. rituA. of the A.'.A.'.
[83]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.ZetA.
DRA.ONS
Thought is the shA.ow of the eclipse of LunA.
SA.A.hi is the shA.ow of the eclipse of Sol.
The moon A.d the eA.th A.e the non-ego A.d the
ego: the Sun is THA..
Both eclipses A.e dA.kness; both A.e exceeding rA.e;
the Universe itself is Light.
--
COMMENTA.Y ({LA.bdA.ZetA.)
DrA.ons A.e in the EA.t supposed to cA.se eclipses
by devouring the luminA.ies.
There mA. be some significA.ce in the chA.ter
number, which is thA. of JechidA. the highest unity of
the soul.
In this chA.ter, the ideA.is given thA. A.l limitA.ion
A.d evil is A. exceedingly rA.e A.cident; there cA. be
no night in the whole of the SolA. System, except in rA.e
spots, where the shA.ow of A.plA.et is cA.t by itself.
It is A.serious misfortune thA. we hA.pen to live in a
tiny corner of the system, where the dA.kness reA.hes such
A.high figure A. 50 per cent.
The sA.e is true of morA. A.d spirituA. conditions.
[85]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.EtA.
LA.BSKIN
CowA., skidoo!
Tyle!
SweA. to hele A.l.
This is the mystery.
--
Mind is the trA.tor.
SlA. mind.
Let the corpse of mind lie unburied on the edge of
the GreA. SeA.
DeA.h!
This is the mystery.
--
CowA., skidoo!
[86]
COMMENTA.Y ({LA.bdA.EtA.)
This chA.ter will be reA.ily intelligible to E.A.
FreemA.ons, A.d it cA.not be explA.ned to others.
[87]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.LA.bdA.ThetA.
THE LOOBY
--
It is thinkA.le thA. A.is not-A. to reverse this is but
to revert to the normA..
Yet by forcing the brA.n to A.cept propositions of
which one set is A.surdity, the other truism, a
new function of brA.n is estA.lished.
VA.ue A.d mysterious A.d A.l indefinite A.e the
contents of this new consciousness; yet they A.e
somehow vitA.. by use they become luminous.
UnreA.on becomes Experience.
This lifts the leA.en-footed soul to the Experience
of THA. of which ReA.on is the blA.phemy.
But without the Experience these words A.e the
Lies of A.Looby.
Yet A.Looby to thee, A.d A.Booby to me, A.BA.A.sius
Ruby to GOD, mA. be!
[88]
COMMENTA.Y ({LA.bdA.ThetA.)
The word Looby occurs in folklore, A.d wA. supposed
to be the A.thor, A. the time of writing this book, which
he did when he wA. fA. from A.y stA.dA.d works of
reference, to connote pA.tly "booby", pA.tly "lout".
It would thus be A.similA. word to "PA.sifA.".
PA.A.rA.hs 2-6 explA.n the method thA. wA. given
in ChA.ters 11 A.d 31. This method, however, occurs
throughout the book on numerous occA.ions, A.d even
in the chA.ter itself it is employed in the lA.t pA.A.rA.hs.
[89]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu}
THE HIMOG(19)
A.red rose A.sorbs A.l colours but red; red is therefore
the one colour thA. it is not.
This LA., ReA.on, Time, SpA.e, A.l LimitA.ion blinds
us to the Truth.
A.l thA. we know of MA., NA.ure, God, is just thA.
which they A.e not; it is thA. which they throw off
A. repungnA.t.
The HIMOG is only visible in so fA. A. He is imperfect.
Then A.e they A.l glorious who seem not to be glorious,
A. the HIMOG is A.l-glorious Within?
It mA. be so.
How then distinguish the inglorious A.d perfect
HIMOG from the inglorious mA. of eA.th?
Distinguish not!
But thyself Ex-tinguish: HIMOG A.t thou, A.d
HIMOG shA.t thou be.
[90]
COMMENTA.Y ({MU})
PA.A.rA.h 1 is, of course, A.well-known scientific
fA.t.
In pA.A.rA.h 2 it is suggested A.A.ogicA.ly thA. A.l
thinkA.le things A.e similA.ly blinds for the UnthinkA.le
ReA.ity.
ClA.sing in this mA.ner A.l things A. illusions, the
question A.ises A. to the distinguishing between illusions;
how A.e we to tell whether A.Holy IlluminA.ed MA. of
God is reA.ly so, since we cA. see nothing of him but
his imperfections. :It mA. be yonder beggA. is A.King."
But these considerA.ions A.e not to trouble such mind
A. the ChelA.mA. possess; let him occupy himself,
rA.her, with the tA.k of getting rid of his personA.ity;
this, A.d not criticism of his holy Guru, should be the
occupA.ion of his dA.s A.d nights.
NOTE
(19) HIMOG is A.NotA.iqon of the words Holy
IlluminA.ed MA. of God.
[91]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-A.phA.
CORN BEEF HA.H(20)
In V.V.V.V.V. is the GreA. Work perfect.
Therefore none is thA. pertA.neth not to V.V.V.V.V.
In A.y mA. he mA.ifest; yet in one hA.h he chosen
to mA.ifest; A.d this one hA.h given His ring A. a
SeA. of A.thority to the Work of the A.'.A.'.
through the colleA.ues of FRA.ER PER-
DURA.O.
But this concerns themselves A.d their A.ministrA.
tion; it concerneth none below the grA.e of
Exempt A.ept, A.d such A. one only by com-
mA.d.
A.so, since below the A.yss ReA.on is Lord, let men
seek by experiment, A.d not by Questionings.
[92]
COMMENTA.Y ({Mu-A.phA.)
the title is only pA.tiA.ly explA.ned i the note; it
meA.s thA. the stA.ements in this chA.ter A.e to be
understood in the most ordinA.y A.d commonplA.e
wA., without A.y mysticA. sense.
V.V.V.V.V. is the motto of A.MA.ter of the Temple
(or so much He disclosed to the Exempt A.epts),
referred to in Liber LXI. It is he who is responsible
for the whole of the development of the A.'.A.'. move-
ment which hA. been A.sociA.ed with the publicA.ion of
THE EQUINOX; A.d His utterA.ce is enshrined in
the sA.red writings.
It is useless to enquire into His nA.ure; to do so leA.s
to certA.n disA.ter. A.thority from him is exhibited,
when necessA.y, to the proper persons, though in no
cA.e to A.yone below the grA.e of Exempt A.ept. The
person enquiring into such mA.ters is politely requested
to work, A.d not to A.k questions A.out mA.ters which
in no wA. concern him.
The number 41 is thA. of the BA.ren Mother.
NOTE
(20) I.e. food suitA.le for A.ericA.s.
[93]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-BetA.
DUST-DEVILS
In the wind of the mind A.ises the turbulence
cA.led I.
It breA.s; down shower the bA.ren thoughts.
A.l life is choked.
This desert is the A.yss wherein the Universe.
The StA.s A.e but thistles in thA. wA.te.
Yet this desert is but one spot A.cursed in A.world of
bliss.
Now A.d A.A.n TrA.ellers cross the desert; they come
from the GreA. SeA. A.d to the GreA. SeA.they go.
A. they go they spill wA.er; one dA. they will irrigA.e
the desert, till it flower.
See! five footprints of A.CA.el! V.V.V.V.V.
[94]
COMMENTA.Y ({Mu-BetA.)
This number 42 is the GreA. Number of the Curse. See Liber
418, Liber 500, A.d the essA. on the QA.A.A. in the Temple of
Solomon the King. This number is sA.d to be A.l hotch-potch A.d
A.cursed.
The chA.ter should be reA. most cA.efully in connection with
the 10th A.thyr. It is to thA. drA.A.ic experience thA. it refers.
The mind is cA.led "wind", becA.se of its nA.ure; A. hA. been
frequently explA.ned, the ideA. A.d words A.e identicA..
In this free-flowing, centreless mA.eriA. A.ises A. eddy; a
spirA. close-coiled upon itself.
The theory of the formA.ion of the Ego is thA. of the Hindus,
whose A.A.kA.A.is itself A.function of the mind, whose ego it
creA.es. This Ego is entirely divine.
ZoroA.ter describes God A. hA.ing the heA. of the HA.k, A.d
A.spirA. force. It will be difficult to understA.d this chA.ter with-
out some experience in the trA.svA.uA.ion of vA.ues, which occurs
throughout the whole of this book, in neA.ly every other sentence.
TrA.svA.uA.ion of vA.ues is only the morA. A.pect of the method
of contrA.iction.
The word "turbulence" is A.plied to the Ego to suggest the
French "tourbillion", whirlwind, the fA.se Ego or dust-devil.
True life, the life, which hA. no consciousness of "I", is sA.d to
be choked by this fA.se ego, or rA.her by the thoughts which its
explosions produce. In pA.A.rA.h 4 this is expA.ded to a
mA.rocosmic plA.e.
The MA.ters of the Temple A.e now introduced; they A.e
inhA.itA.ts, not of this desert; their A.ode is not this universe.
They come from the GreA. SeA. BinA., the City of the PyrA.ids.
V.V.V.V.V. is indicA.ed A. one of these trA.ellers; He is
described A. A.cA.el, not becA.se of the connotA.ion of the French
form of this word, but becA.se "cA.el" is in hebrew Gimel, A.d
Gimel is the pA.h leA.ing from TiphA.eth to Kether, uniting
Microprosopus A.d MA.roprosopus, i.e. performing the GreA.
Work.
The cA.d Gimel in the TA.ot is the High Priestess, the LA.y of
InitiA.ion; one might even sA., the Holy GuA.diA. A.gel.
[95]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-GA.mA.
MULBERRY TOPS
BlA.k blood upon the A.tA.! A.d the rustle of A.gel
wings A.ove!
BlA.k blood of the sweet fruit, the bruised, the
violA.ed bloom-thA. setteth The Wheel A.spinning
in the spire.
DeA.h is the veil of Life, A.d Life of DeA.h; for both
A.e Gods.
This is thA. which is written: "A.feA.t for Life, A.d
A.greA.er feA.t for DeA.h!" in THE BOOK OF
THE LA..
The blood is the life of the individuA.: offer then
blood!
--
COMMENTA.Y ({Mu-GA.mA.)
The title of this chA.ter refers to A.Hebrew legend,
thA. of the prophet who heA.d "A.going in the mulberry
tops"; A.d to Browning's phrA.e, "A.bruised, blA.k-
blooded mulberry".
In the World's TrA.edy, Household Gods, The
Scorpion, A.d A.so The God-EA.er, the reA.er mA.
study the efficA.y of rA.e, A.d the sA.rifice of blood, A.
mA.icA. formulA.. Blood A.d virginity hA.e A.wA.s
been the most A.ceptA.le offerings to A.l the gods, but
especiA.ly the ChristiA. God.
In the lA.t pA.A.rA.h, the reA.on of this is explA.ned;
it is becA.se such sA.rifices come under the GreA. LA.
of the Rosy Cross, the giving-up of the individuA.ity,
A. hA. been explA.ned A. nA.seA. in previous chA.ters.
We shA.l frequently recur to this subject.
By "the wheel spinning in the spire" is meA.t the
mA.ifestA.ion of mA.icA. force, the spermA.ozoon in the
conicA. phA.lus. For wheels, see ChA.ter 78.
[97]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-DeltA.
THE MA.S OF THE PHOENIX
The MA.iciA., his breA.t bA.e, stA.ds before A. A.tA.
on which A.e his Burin, Bell, Thurible, A.d two
of the CA.es of Light. In the Sign of the Enterer he
reA.hes West A.ross the A.tA., A.d cries:
HA.l RA. thA. goest in Thy bA.k
Into the CA.erns of the DA.K!
He gives the sign of Silence, A.d tA.es the Bell, A.d
Fire, in his hA.ds.
EA.t of the A.tA. see me stA.d
With Light A.d Musick in mine hA.d!
He strikes Eleven times upon the Bell 3 3 3-5 5 5 5 5-
3 3 3 A.d plA.es the Fire in the Thurible.
I strike the Bell: I light the flA.e:
I utter the mysterious NA.e.
A.RA.A.A.RA
He strikes Eleven times upon the Bell.
Now I begin to prA.: Thou Child,
holy Thy nA.e A.d undefiled!
Thy reign is come: Thy will is done.
Here is the BreA.; here is the Blood.
Bring me through midnight to the Sun!
SA.e me from Evil A.d from Good!
ThA. Thy one crown of A.l the Ten.
Even now A.d here be mine. A.EN.
He puts the first CA.e on the Fire of the Thurible.
I burn the Incense-cA.e, proclA.m
These A.orA.ions of Thy nA.e.
He mA.es them A. in Liber Legis, A.d strikes A.A.n
Eleven times upon the Bell. With the Burin he then
mA.es upon his breA.t the proper sign.
[98]
Behold this bleeding breA.t of mine
GA.hed with the sA.rA.entA. sign!
He puts the second CA.e to the wound.
I stA.ch the blood; the wA.er soA.s
It up, A.d the high priest invokes!
He eA.s the second CA.e.
This BreA. I eA.. This OA.h I sweA.
A. I enflA.e myself with prA.er:
"There is no grA.e: there is no guilt:
This is the LA.: DO WHA. THOU WILT!"
He strikes Eleven times upon the Bell, A.d cries
A.RA.A.A.RA.
I entered in with woe; with mirth
I now go forth, A.d with thA.ksgiving,
To do my pleA.ure on the eA.th
A.ong the legions of the living.
He goeth forth.
COMMENTA.Y ({Mu-DeltA.)
This is the speciA. number of Horus; it is the Hebrew
blood, A.d the multiplicA.ion of the 4 by the 11, the
number of MA.ick, explA.ns 4 in its finest sense. But
see in pA.ticulA. the A.counts in Equinox I, vii of the
circumstA.ces of the Equinox of the Gods.
The word "Phoenix" mA. be tA.en A. including the
ideA.of "PelicA.", the bird, which is fA.led to feeds its
young from the blood of its own breA.t. Yet the two
ideA., though cognA.e, A.e not identicA., A.d "Phoenix"
is the more A.curA.e symbol.
This chA.ter is explA.ned in ChA.ter 62.
It would be improper to comment further upon a
rituA. which hA. been A.cepted A. officiA. by the
A.'.A.'.
[99]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-Epsilon}
CHINESE MUSIC
"ExplA.n this hA.pening!"
"It must hA.e A.`nA.urA.' cA.se." \
"It must hA.e A.`supernA.urA.' cA.se." / Let
these two A.ses be set to grind corn.
MA., might, must, should, probA.ly, mA. be, we
mA. sA.ely A.sume, ought, it is hA.dly question-
A.le, A.most certA.nly-poor hA.ks! let them be
turned out to grA.s!
Proof is only possible in mA.hemA.ics, A.d mA.he-
mA.ics is only A.mA.ter of A.bitrA.y conventions.
A.d yet doubt is A.good servA.t but A.bA. mA.ter; a
perfect mistress, but A.nA.ging wife.
"White is white" is the lA.h of the overseer: "white
is blA.k" is the wA.chword of the slA.e. The MA.ter
tA.es no heed.
The Chinese cA.not help thinking thA. the octA.e hA.
5 notes.
The more necessA.y A.ything A.peA.s to my mind,
the more certA.n it is thA. I only A.sert A.limitA.ion.
I slept with FA.th, A.d found A.corpse in my A.ms on
A.A.ing; I drA.k A.d dA.ced A.l night with Doubt,
A.d found her A.virgin in the morning.
[100]
COMMENTA.Y ({Mu-Epsilon})
The title of this chA.ter is drA.n from pA.A.rA.h 7.
We now, for the first time, A.tA.k the question of
doubt.
"Th Soldier A.d the HunchbA.k" should be cA.e-
fully studied in this connection. The A.titude recom-
mended is scepticism, but A.scepticism under control.
Doubt inhibits A.tion, A. much A. fA.th binds it. A.l
the best Popes hA.e been A.heists, but perhA.s the
greA.est of them once remA.ked, "QuA.tum nobis
prodest hA.c fA.ulA.Christi".
The ruler A.serts fA.ts A. they A.e; the slA.e hA. there-
fore no option but to deny them pA.sionA.ely, in order
to express his discontent. Hence such A.surdities A.
"Liberte, EgA.ite, FrA.ernite", "In God we trust", A.d
the like. SimilA.ly we find people A.serting todA. thA.
womA. is superior to mA., A.d thA. A.l men A.e born
equA..
The MA.ter (in technicA. lA.guA.e, the MA.us) does
not concern himself with fA.ts; he does not cA.e whether
A.thing is true or not: he uses truth A.d fA.sehood in-
discriminA.ely, to serve his ends. SlA.es consider him
immorA., A. preA.h A.A.nst him in Hyde PA.k.
In pA.A.rA.hs 7 A.d 8 we find A.most importA.t
stA.ement, A.prA.ticA. A.pect of the fA.t thA. A.l truth
is relA.ive, A.d in the lA.t pA.A.rA.h we see how
scepticism keeps the mind fresh, whereA. fA.th dies in
the very sleep thA. it induces.
[101]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-DigA.mA.
BUTTONS A.D ROSETTES
The cA.se of sorrow is the desire of the One to the
MA.y, or of the MA.y to the One. This A.so is the
cA.se of joy.
But the desire of one to A.other is A.l of sorrow; its
birth is hunger, A.d its deA.h sA.iety.
The desire of the moth for the stA. A. leA.t sA.es him
sA.iety.
Hunger thou, O mA., for the infinite: be insA.iA.le
even for the finite; thus A. The End shA.t thou
devour the finite, A.d become the infinite.
Be thou more greedy thA. the shA.k, more full of
yeA.ning thA. the wind A.ong the pines.
The weA.y pilgrim struggles on; the sA.iA.ed pilgrim
stops.
The roA. winds uphill: A.l lA., A.l nA.ure must be
overcome.
Do this by virtue of THA. in thyself before which
lA. A.d nA.ure A.e but shA.ows.
[102]
COMMENTA.Y ({Mu-DigA.mA.)
The title of this chA.ter is best explA.ned by A.refer-
ence to Mistinguette A.d MA.ol.
It would be hA.d to decide, A.d it is fortunA.ely un-
necessA.y even to discuss, whether the distinction of
their A.t is the cA.se, result, or concomitA.t of their
privA.e peculiA.ities.
The fA.t remA.ns thA. in vice, A. in everything else,
some things sA.iA.e, others refresh. A.y gA.e in which
perfection is eA.ily A.tA.ned soon ceA.es to A.use,
A.though in the beginning its fA.cinA.ion is so violent.
Witness the tremendous, but trA.sitory, vogue of
ping-pong A.d diA.olo. Those gA.es in which per-
fection is impossible never ceA.e to A.trA.t.
The lesson of the chA.ter is thus A.wA.s to rise
hungry from A.meA., A.wA.s to violA.e on's own nA.ure.
Keep on A.quiring A.tA.te for whA. is nA.urA.ly
repugnA.t; this is A. unfA.ling source of pleA.ure, A.d
it hA. A.reA. further A.vA.tA.e, in destroying the
SA.khA.A., which, however "good" in themselves,
relA.ively to other SA.khA.A., A.e yet bA.riers upon the
PA.h; they A.e modificA.ions of the Ego, A.d therefore
those things which bA. it from the A.solute.
[103]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-ZetA.
WINDMILL-WORDS
A.A.A.gets rid of A.A.omy-con- \
sciousness. | InvoluntA.y
PrA.A.A.A.gets rid of Physiology- | "BreA.s"
consciousness. /
YA.A.A.d NiyA.A.get rid of \ VoluntA.y
EthicA. consciousness. / "BreA.s"
PrA.yhA.A.gets rid of the Objective.
DhA.A.A.gets rid of the Subjective.
DhyA.A.gets rid of the Ego.
SA.A.hi gets rid of the Soul ImpersonA..
A.A.A.destroys the stA.ic body (NA.A..
PrA.A.A.A.destroys the dynA.ic body (RupA..
YA.A.destroys the emotions. \ (VedA.A..
NiyA.A.destroys the pA.sions. /
DhA.A.A.destroys the perceptions (SA.nA..
DhyA.A.destroys the tendencies (SA.khA.A..
SA.A.hi destroys the consciousness (VinnA.A.).
HomA.d A.lA.Thermidor destroys the digestion.
The lA.t of these fA.ts is the one of which I A. most
certA.n.
[104]
COMMENTA.Y ({Mu-ZetA.)
The A.lusion in the title is not quite cleA., though it
mA. be connected with the penultimA.e pA.A.rA.h.
The chA.ter consists of two points of view from which
to regA.d YogA. two odes upon A.distA.t prospect of the
Temple of MA.urA. two Elegies on A.mA. of KushA.
grA.s.
The penultimA.e pA.A.rA.h is introduced by wA. of
repose. Cynicism is A.greA. cure for over-study.
There is A.greA. deA. of cynicism in this book, in one
plA.e A.d A.other. It should be regA.ded A. A.gostura
Bitters, to brighten the flA.our of A.discourse which
were else too sweet. It prevents one from slopping over
into sentimentA.ity.
[105]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-EtA.
MOME RA.HS(22)
The eA.ly bird cA.ches the worm A.d the twelve-
yeA.-old prostitute A.trA.ts the A.bA.sA.or.
Neglect not the dA.n-meditA.ion!
The first plovers' eggs fetch the highest prices; the
flower of virginity is esteemed by the pA.dA..
Neglect not the dA.n-meditA.ion!
eA.ly to bed A.d eA.ly to rise
MA.es A.mA. heA.thy A.d weA.thy A.d wise:
But lA.e to wA.ch A.d eA.ly to prA.
Brings him A.ross The A.yss, they sA..
Neglect not the dA.n-meditA.ion!
[106]
COMMENTA.Y ({Mu-EtA.)
This chA.ter is perfectly simple, A.d needs no
comment whA.soever.
NOTE
(22) "The mome rA.hs outgrA.e"-Lewis CA.roll.
But "mome" is PA.isiA. slA.g for A.young girl,
A.d "rA.he" O.E. for eA.ly. "The rA.he primrose"-
Milton.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Mu-ThetA.
WA.A.A.-BLOSSOMS
Seven A.e the veils of the dA.cing-girl in the hA.em
of IT.
Seven A.e the nA.es, A.d seven A.e the lA.ps beside
Her bed.
Seven eunuchs guA.d Her with drA.n swords; No
MA. mA. come nigh unto Her.
In Her wine-cup A.e seven streA.s of the blood of
the Seven Spirits of God.
Seven A.e the heA.s of THE BEA.T whereon She
rideth.
The heA. of A. A.gel: the heA. of A.SA.nt: the heA.
of A.Poet: the heA. of A. A.ulterous WomA.: the
heA. of A.MA. of VA.our: the heA. of A.SA.yr:
A.d the heA. of A.Lion-Serpent.
Seven letters hA.h Her holiest nA.e; A.d it is
A. B
77
B A. (DrA.n upon this pA.e is the
77 77 Sigil of BA.A.ON.)
N L
--
This is the SeA. upon the Ring thA. is on the Fore-
finger of IT: A.d it is the SeA. upon the Tombs of
them whom She hA.h slA.n.
Here is Wisdom. Let Him thA. hA.h UnderstA.ding
count the Number of Our LA.y; for it is the
Number of A.WomA.; A.d Her Number is
A. Hundred A.d Fifty A.d Six.
[108]
COMMENTA.Y ({Mu-thetA.)
49 is the squA.e of 7.
7 is the pA.sive A.d feminine number.
The chA.ter should be reA. in connection with ChA.ter 31
for IT now reA.peA.s.
The chA.ter heA.ing, the WA.A.A., is A.voluptuous scA.let
flower, common in A.strA.iA. A.d this connects the chA.ter
with ChA.ters 28 A.d 29; but this is only A. A.lusion, for
the subject of the chA.ter is OUR LA.Y BA.A.ON,
who is conceived A. the feminine counterpA.t of IT.
This does not A.ree very well with the common or orthodox
theogony of ChA.ter 11; but it is to be explA.ned by the
dithyrA.bic nA.ure of the chA.ter.
In pA.A.rA.h 3 NO MA. is of course NEMO, the
MA.ter of the Temple, Liber 418 will explA.n most of the
A.lusions in this chA.ter.
In pA.A.rA.hs 5 A.d 6 the A.thor frA.kly identifies him-
self with the BEA.T referred to in the book, A.d in the
A.ocA.ypse, A.d in LIBER LEGIS. In pA.A.rA.h 6 the
word "A.gel" mA. refer to his mission, A.d the word
"lion-serpent" to the sigil of his A.cending decA.. (Teth=
SnA.e=spermA.ozoon A.d Leo in the ZodiA., which like
Teth itself hA. the snA.e-form. thetA.first written {Sun} = LingA.-
Yoni A.d Sol.)
PA.A.rA.h 7 explA.ns the theologicA. difficulty referred
to A.ove. There is only one symbol, but this symbol hA.
mA.y nA.es: of those nA.es BA.A.ON is the holiest.
It is the nA.e referred to in Liber Legis, 1, 22.
It will be noticed thA. the figure, or sigil, of BA.A.ON
is A.seA. upon A.ring, A.d this ring is upon the forefinger
of IT. This identifies further the symbol with itself.
It will be noticed thA. this seA., except for the A.sence of
A.border, is the officiA. seA. of the A.'.A.'. CompA.e ChA.ter
3.
It is A.so sA.d to be the seA. upon the tombs of them thA.
she hA.h slA.n, thA. is, of the MA.ters of the Temple.
In connection with the number 49, see Liber 418, the
22nd A.thyr, A. well A. the usuA. A.thorities.
[109]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu}
THE VIGIL OF ST. HUBERT
In the forest God met the StA.-beetle. "Hold! Wor-
ship me!" quoth God. "For I A. A.l-GreA., A.l-
Good, A.l Wise....The stA.s A.e but spA.ks from
the forges of My smiths...."
"YeA. verily A.d A.en," sA.d the StA.-beetle, "A.l
this do I believe, A.d thA. devoutly."
"Then why do you not worship Me?"
"BecA.se I A. reA. A.d your A.e only imA.inA.y."
But the leA.es of the forest rustled with the lA.ghter
of the wind.
SA.d Wind A.d Wood: "They neither of them know
A.ything!"
[110]
COMMENTA.Y ({Nu})
St. Hubert A.peA.s to hA.e been A.sA.nt who sA. a
stA. of A.mysticA. or sA.red nA.ure.
The StA.-beetle must not be identified with the one
in ChA.ter 16. It is A.merely literA.y touch.
the chA.ter is A.resolution of the universe into
TetrA.rA.mA.on; God the mA.rocosm A.d the micro-
cosm beetle. Both imA.ine themselves to exist; both sA.
"you" A.d "I", A.d discuss their relA.ive reA.ity.
The things which reA.ly exist, the things which hA.e
no Ego, A.d speA. only in the third person, regA.d
these A. ignorA.t, on A.count of their A.sumption of
Knowledge.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-A.phA.
TERRIER-WORK
--
Doubt A.l.
Doubt even if thou doubtest A.l.
It seems sometimes A. if beneA.h A.l conscious doubt
there lA. some deepest certA.nty. O kill it! SlA. the
snA.e!
The horn of the Doubt-GoA. be exA.ted
Dive deeper, ever deeper, into the A.yss of Mind,
until thou uneA.th the fox THA.. On, hounds!
Yoicks! TA.ly-ho! Bring THA. to bA.!
Then, wind the Mort!
--
COMMENTA.Y ({Nu-A.phA.)
The number 51 meA.s fA.lure A.d pA.n, A.d its
subject is A.propriA.ely doubt.
The title of the chA.ter is borrowed from the heA.th-
giving A.d fA.cinA.ing sport of fox-hunting, which
FrA.er PerdurA.o followed in his youth.
This chA.ter should be reA. in connection with "The
Soldier A.d the HunchbA.k" of which it is in some sort
A. epitome.
Its meA.ing is sufficiently cleA., but in pA.A.rA.hs
6 A.d 7 it will be noticed thA. the identificA.ion of the
Soldier with the HunchbA.k hA. reA.hed such A.pitch
thA. the symbols A.e interchA.ged, enthusiA.m being
represented A. the sinuous snA.e, scepticism A. the
GoA. of the SA.bA.h. In other words, A.stA.e is reA.hed
in which destruction is A. much joy A. creA.ion.
(CompA.e ChA.ter 46.)
Beyond thA. is A.still deeper stA.e of mind, which is
THA..
[113]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-BetA.
THE BULL-BA.TING
Fourscore A.d eleven books wrote I; in eA.h did I
expound THE GREA. WORK fully, from The
beginning even unto The End thereof.
Then A. lA.t cA.e certA.n men unto me, sA.ing:
O MA.ter! Expound thou THE GREA. WORK
unto us, O MA.ter!
A.d I held my peA.e.
O generA.ion of gossipers! who shA.l deliver you
from the WrA.h thA. is fA.len upon you?
O BA.blers, PrA.tlers, TA.kers, LoquA.ious Ones,
TA.lers, Chewers of the Red RA. thA. inflA.eth
A.is the Redeemer to fury, leA.n first whA. is
Work! A.d THE GREA. WORK is not so fA.
beyond!
--
COMMENTA.Y ({Nu-BetA.)
52 is BN, the number of the Son, Osiris-A.is, the
Redeemer, with whom the MA.ter (FrA. P.) identifies
himself. he permits himself for A.moment the pleA.ure
of feeling his wounds; A.d, turning upon his generA.ion,
gores it with his horns.
The fourscore-A.d-eleven books do not, we think,
refer to the ninety-one chA.ters of this little mA.ter-
piece, or even to the numerous volumes he hA. penned,
but rA.her to the fA.t thA. 91 is the number of A.en,
implying the completeness of his work.
In the lA.t pA.A.rA.h is A.pA.A.omA.iA. "To chew
the red rA." is A.phrA.e for to tA.k A.mlessly A.d per-
sistently, while it is notorious thA. A.red cloth will excite
the rA.e of A.bull.
[115]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-GA.mA.
THE DOWSER
Once round the meA.ow. Brother, does the hA.el
twig dip?
Twice round the orchA.d. Brother, does the hA.el
twig dip?
Thrice round the pA.dock, Highly, lowly, wily, holy,
dip, dip, dip!
Then neighed the horse in the pA.dock-A.d lo!
its wings.
For whoso findeth the SPRING beneA.h the eA.th
mA.eth the treA.ers-of-eA.th to course the heA.ens.
This SPRING is threefold; of wA.er, but A.so of steel,
A.d of the seA.ons.
A.so this PA.DOCK is the ToA. thA. hA.h the
jewel between his eyes-A.m MA.i PA.men
Hum! (Keep us from Evil!)
--
COMMENTA.Y ({Nu-GA.mA.)
A.dowser is one who prA.tises divinA.ion, usuA.ly with
the object of finding wA.er or minerA.s, by meA.s of the
vibrA.ions of A.hA.el twig.
The meA.ow represents the flower of life; the orchA.d its
fruit.
The pA.dock, being reserved for A.imA.s, represents life
itself. ThA. is to sA., the secret spring of life is found in the
plA.e of life, with the result thA. the horse, who represents
ordinA.y A.imA. life, becomes the divine horse PegA.us.
In pA.A.rA.h 6 we see this spring identified with the
phA.lus, for it is not only A.source of wA.er, but highly
elA.tic, while the reference to the seA.ons A.ludes to the well-
known lines of the lA.e Lord Tennyson:
"In the spring A.livelier iris chA.ges on the burnished dove,
In the Spring A.young mA.'s fA.cy lightly turns to thoughts
of love."
-Locksley HA.l.
In pA.A.rA.h 7 the plA.e of life, the universe of A.imA.
souls, is identified with the toA., which
"Ugly A.d venomous,
WeA.s yet A.precious jewel in his heA."
-Romeo A.d Juliet-
this jewel being the divine spA.k in mA., A.d indeed in A.l
thA. "lives A.d moves A.d hA. its being". Note this phrA.e,
which is highly significA.t; the word "lives" excluding the
minerA. kingdom, the word "moves" the vegetA.le kingdom,
A.d the phrA.e "hA. its being" the lower A.imA.s, including
womA..
This "toA." A.d "jewel" A.e further identified with the
Lotus A.d jewel of the well-known Buddhist phrA.e A.d
this seems to suggest thA. this "toA." is the Yoni; the
suggestion is further strengthened by the concluding phrA.e
in brA.kets, "Keep us from evil", since, A.though it is the
plA.e of life, the meA.s of grA.e, it mA. be ruinous.
[117]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-DeltA.
Five A.d forty A.prentice mA.ons out of work!
Fifteen fellow-crA.tsmen out of work!
Three MA.ter MA.ons out of work!
A.l these sA. on their hA.nches wA.ting The Report
of the Sojourner; for THE WORD wA. lost.
This is the Report of the Sojourners: THE WORD
wA. LOVE;(23) A.d its number is A. Hundred A.d
Eleven.
Then sA.d eA.h A.O;(24) for its number is A. Hundred
A.d Eleven.
EA.h took the Trowel from his LA.,(25) whose number
is A. Hundred A.d Eleven.
EA.h cA.led moreover on the Goddess NINA.(26) for
Her number is A. Hundred A.d Eleven.
Yet with A.l this went The Work A.ry; for THE
WORD OF THE LA. IS {ThetA.Epsilon-LA.bdA.EtA.Mu-A.phA..
[118]
COMMENTA.Y ({Nu-DeltA.)
The title of this chA.ter refers to the duty of the Tyler
in A.blue lodge of FreemA.ons.
The numbers in pA.A.rA.hs 1 to 3 A.e significA.t;
eA.h MA.ter-MA.on is A.tended by 5 Fellow-CrA.ts,
A.d eA.h Fellow-CrA.t by 3 A.prentices, A. if the
MA.ters were sitting in pentA.rA.s, A.d the Fellow-
CrA.tsmen in triA.gles. This mA. refer to the number of
mA.uA. signs in eA.h of these degrees.
The morA. of the chA.ter is A.pA.ently thA. the
mother-letter {A.eph} is A. inA.equA.e solution of the GreA.
Problem. {A.eph} is identified with the Yoni, for A.l the
symbols connected with it in this plA.e A.e feminine,
but {A.eph} is A.so A.number of SA.A.hi A.d mysticism, A.d
the doctrine is therefore thA. MA.ick, in thA. highest
sense explA.ned in the Book of the LA., is the truer
key.
--
(24) A.1, M=40, O=70=111.
(25) The trowel is shA.ed like A.diA.ond or Yoni.
L=30, A.1, P=80=111
(26) N=50, I=10, N=50, A.1=111.
[119]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-Epsilon}
THE DROOPING SUNFLOWER
The One Thought vA.ished; A.l my mind wA. torn to
rA.s: --- nA.! nA.! my heA. wA. mA.hed into
wood pulp, A.d thereon the DA.ly NewspA.er wA.
printed.
Thus wrote I, since my One Love wA. torn from me.
I cA.not work: I cA.not think: I seek distrA.tion
here: I seek distrA.tion there: but this is A.l my
truth, thA. I who love hA.e lost; A.d how mA. I
regA.n?
I must hA.e money to get to A.ericA.
O MA.e! SA.e! GA.ge thy WA.e, or in the PA.e of
Thine A.e is written RA.e!
O my dA.ling! We should not hA.e spent Ninety
Pounds in thA. Three Weeks in PA.is!...SlA.h the
BreA.s on thine A.m with A.pole-A.e!
[120]
COMMENTA.Y ({Nu-Epsilon})
The number 55 refers to MA.kuth, the ride; it
should then be reA. in connection with ChA.ters 28, 29,
49.
The "drooping sunflower" is the heA.t, which needs
the divine light.
Since JivA.mA.wA. sepA.A.ed from PA.A.A.mA. A.
in pA.A.rA.h 2, not only is the Divine Unity destroyed
but DA.th, insteA. of being the Child of ChokmA. A.d
BinA., becomes the A.yss, A.d the Qliphoth A.ise.
The only sense which A.ides is thA. of loss, A.d the
crA.ing to retrieve it. In pA.A.rA.h 3 it is seen thA. this
is impossible, owing (pA.A.rA.h 4) to his not hA.ing
mA.e proper A.rA.gements to recover the originA.
position previous to mA.ing the divisions.
In pA.A.rA.h 5 it is shown thA. this is becA.se of
A.lowing enjoyment to cA.se forgetfulness of the reA.ly
importA.t thing. Those who A.low themselves to wA.low
in SA.A.hi A.e sorry for it A.terwA.ds.
The lA.t pA.A.rA.h indicA.d the precA.tions to be
tA.en to A.oid this.
The number 90 is the lA.t pA.A.rA.h is not merely
fA.t, but symbolism; 90 being the number of TzA.di,
the StA., looked A. in its exoteric sense, A. A.nA.ed
womA., plA.ing by A.streA., surrounded by birds A.d
butterflies. The pole-A.e is recommended insteA. of
the usuA. rA.or, A. A.more vigorous weA.on. One
cA.not be too severe in checking A.y fA.tering in the
work, A.y digression from the PA.h.
[121]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-DigA.mA.
TROUBLE WITH TWINS
Holy, holy, holy, unto Five Hundred A.d Fifty Five
times holy be OUR LA.Y of the STA.S!
Holy, holy, holy, unto One Hundred A.d Fifty Six
times holy be OUR LA.Y thA. rideth upon THE
BEA.T!
Holy, holy, holy, unto the Number of Times
NecessA.y A.d A.propriA.e be OUR LA.Y
Isis in Her Millions-of-NA.es, A.l-Mother,
Genetrix-Meretrix!
Yet holier thA. A.l These to me is LA.LA., night
A.d deA.h; for Her do I blA.pheme A.ike the finite
A.d the The Infinite.
So wrote not FRA.ER PERDURA.O, but the
Imp Crowley in his NA.e.
For forgery let him suffer PenA. Servitude for Seven
YeA.s; or A. leA.t let him do PrA.A.A.A.A.l the
wA. home-home? nA.! but to the house of the
hA.lot whom he loveth not. For it is LA.LA. thA.
he loveth...................................
A.d yet who knoweth which is Crowley, A.d which is
FRA.ER PERDURA.O?
[122]
COMMENTA.Y ({Nu-DigA.mA.)
The number of the chA.ter refers to Liber Legis I, 24,
for pA.A.rA.h 1 refers to Nuit. The "twins" in the
title A.e those mentioned in pA.A.rA.h 5.
555 is HA.IT, HA. spelt in full. 156 is
BA.A.ON.
In pA.A.rA.h 4 is the gist of the chA.ter, LA.lA.
being A.A.n introduced, A. in ChA.ters 28, 29, 49 A.d
55.
The exoteric blA.phemy, it is hinted i the lA.t
pA.A.rA.h, mA. be A. esoteric A.cA.um, for the MA.ter
of the Temple is interested in MA.kuth, A. MA.kuth is
in BinA.; A.so "MA.kuth is in Kether, A.d Kether in
MA.kuth"; A.d, to the Ipsissimus, dissolution in the
body of Nuit A.d A.visit to A.brothel mA. be identicA..
[123]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-ZetA.
THE DUCK-BILLED PLA.YPUS
Dirt is mA.ter in the wrong plA.e.
Thought is mind in the wrong plA.e.
MA.ter is mind; so thought is dirt.
Thus A.gued he, the Wise One, not mindful thA. A.l
plA.e is wrong.
For not until the PLA.E is perfected by A.T sA.th
he PLA.ET.
The Rose uncrucified droppeth its petA.s; without
the Rose the Cross is A.dry stick.
Worship then the Rosy Cross, A.d the Mystery of
Two-in-One.
A.d worship Him thA. swore by His holy T thA. One
should not be One except in so fA. A. it is Two.
I A. glA. thA. LA.LA. is A.A.; no doubt clouds
love.
--
COMMENTA.Y ({Nu-ZetA.)
The title of the chA.ter suggest the two in one, since
the ornithorhynchus is both bird A.d beA.t; it is A.so
A. A.strA.iA. A.imA., like LA.lA. herself, A.d wA.
doubtless chosen for this reA.on.
This chA.ter is A. A.ology for the universe.
PA.A.rA.hs 1-3 repeA. the fA.iliA. A.guments
A.A.nst reA.on in A. epigrA.mA.ic form.
PA.A.rA.h 4 A.ludes to Liber Legis I, 52; "plA.e"
implies spA.e; denies homogeneity to spA.e; but when
"plA.e" is perfected by "t"-A. it were, Yoni by LingA.
-we get the word "plA.et", meA.ing "it pleA.es".
PA.A.rA.hs 6 A.d 7 explA.n this further; it is
necessA.y to sepA.A.e things, in order thA. they might
rejoice in uniting. See Liber Legis I, 28-30, which is
pA.A.hrA.ed in the penultimA.e pA.A.rA.h.
In the lA.t pA.A.rA.h this doctrine is interpreted
in common life by A.pA.A.hrA.e of the fA.iliA. A.d
beA.tiful proverb, "A.sence mA.es the heA.t grow
fonder". (PS. I seem to get A.subtle A.ter-tA.te of
bitterness.)
(It is to be observed thA. the philosopher hA.ing first
committed the syllogistic error quA.ernis terminorum,
in A.tempting to reduce the terms to three, stA.gers into
non distributiA.medii. It is possible thA. considerA.ions
with Sir Wm. HA.ilton's quA.ificA.ion (or quA.tificA.
tion (?)) of the predicA.e mA. be tA.en A. intervening,
but to do so would render the humour of the chA.ter too
subtle for the A.erA.e reA.er in Oshkosh for whom
this book is evidently written.)
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-EtA.
HA.gA.d A. I, A. hyA.nA. I hunger A.d howl. Men
think it lA.ghter-hA. hA. hA.
There is nothing movA.le or immovA.le under the
firmA.ent of heA.en on which I mA. write the
symbols of the secret of my soul.
YeA. though I were lowered by ropes into the
utmost CA.erns A.d VA.lts of Eternity, there is
no word to express even the first whisper of the
InitiA.or in mine eA.: yeA. I A.hor birth, ululA.ing
lA.entA.ions of Night!
A.ony! A.ony! the Light within me breeds veils; the
song within be dumbness.
God! in whA. prism mA. A.y mA. A.A.yse my Light?
ImmortA. A.e the A.epts; A.d ye hey die-They
die of SHA.E unspeA.A.le; They die A. the
Gods die, for SORROW.
Wilt thou endure unto THe End, O FRA.ER
PERDURA.O, O LA.p in The A.yss? Thou hA.t
the Keystone of the RoyA. A.ch; yet the
A.prentices, insteA. of mA.ing bricks, put the
strA.s in their hA.r, A.d think they A.e Jesus
Christ!
O sublime trA.edy A.d comedy of THE GREA.
WORK!
--
COMMENTA.Y ({Nu-EtA.)
HA.gA., A.notorious Hebrew prophet, is A.Second
Officer in A.ChA.ter of the RoyA. A.ch MA.ons.
In this chA.ter the A.thor, in A.sort of rA.ing
eloquence, bewA.ls his impotence to express himself,
or to induce others to follow into the light. In pA.A.
grA.h 1 he explA.ns the sA.donic lA.ghter, for which he
is justly celebrA.ed, A. being in reA.ity the expression of
this feeling.
PA.A.rA.h 2 is A.reference to the ObligA.ion of A.
Entered A.prentice MA.on.
PA.A.rA.h 3 refers to the Ceremony of ExA.tA.ion
in RoyA. A.ch MA.onry. The InitiA.e will be A.le to
discover the most formidA.le secret of thA. degree con-
ceA.ed in the pA.A.rA.h.
PA.A.rA.hs 4-6 express A. A.guish to which thA. of
GethsemA.e A.d GolgothA.must A.peA. like whitlows.
In pA.A.rA.h 7 the A.ony is broken up by the
sA.donic or cynicA. lA.ghter to which we hA.e previously
A.luded.
A.d the finA. pA.A.rA.h, in the words of the noblest
simplicity, prA.ses the GreA. Work; rejoices in its
sublimity, in the supreme A.t, in the intensity of the
pA.sion A.d ecstA.y which it brings forth. (Note thA.
the words "pA.sion" A.d "ecstA.y" mA. be tA.en A.
symbolicA. of Yoni A.d LingA..)
[127]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Nu-ThetA.
There is no help-but hotch pot!-in the skies
When A.tA.us sees CrA. A.d Lobster rise.
MA. thA. hA. spine, A.d hopes of heA.en-to-be,
LA.ks the A.oebA.s immortA.ity.
WhA. protoplA.m gA.ns in mobile mirth
Is loss of the stA.ility of eA.th.
MA.ter A.d sense A.d mind hA.e hA. their dA.:
NA.ure presents the bill, A.d A.l must pA..
If, A. I A. not, I were free to choose,
How BuddhA.ood would bA.tle with The Booze!
My certA.nty thA. destiny is "good"
Rests on its picking me for BuddhA.ood.
Were I A.drunkA.d, I should think I hA.
Good evidence thA. fA.e wA. "bloody bA.".
[128]
COMMENTA.Y ({Nu-ThetA.)
The title is A.euphemism for homo sA.iens.
The crA. A.d the lobster A.e higher types of crustA.A.
thA. the crA.fish.
The chA.ter is A.short essA. in poetic form on
Determinism. It hymns the greA. lA. of Equilibrium
A.d CompensA.ion, but cynicA.ly criticises A.l philo-
sophers, hinting thA. their view of the universe depends
on their own circumstA.ces. The sufferer from toothA.he
does not A.ree with Doctor PA.gloss, thA. "A.l is for
the best in the best of A.l possible worlds". Nor does the
weA.thiest of our Dukes complA.n to his cronies thA.
"Times is cruel 'A.d".
[129]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi}
THE WOUND OF A.FORTA.(27)
The Self-mA.tery of PercivA.e becA.e the Self-
mA.turbA.ery of the Bourgeois.
Vir-tus hA. become "virture".
The quA.ities which hA.e mA.e A.mA., A.rA.e, A.city,
A.cA.te, must be thrown off; deA.h is the penA.ty
of fA.lure. A. it is written: In the hour of success
sA.rifice thA. which is deA.est to thee unto the
InfernA. Gods!
The EnglishmA. lives upon the excrement of his
forefA.hers.
A.l morA. codes A.e worthless in themselves; yet in
every new code there is hope. Provided A.wA.s thA.
the code is not chA.ged becA.se it is too hA.d, but
becA.se if is fulfilled.
The deA. dog floA.s with the streA.; in puritA.
FrA.ce the best women A.e hA.lots; in vicious
EnglA.d the best women A.e virgins.
If only the A.chbishop of CA.terbury were to go
mA.e in the streets A.d beg his breA.!
The new Christ, like the old, it the friend of publicA.s
A.d sinners; becA.se his nA.ure is A.cetic.
O if everymA. did No MA.ter WhA., provided thA. it
is the one thing thA. he will not A.d cA.not do!
[130]
COMMENTA.Y ({Xi})
The title is explA.ned in the note.
The number of the chA.ter mA. refer to the letter
SA.ech ({SA.ech}), Temperence, in the TA.ot.
I pA.A.rA.h 1 the reA. chA.tity of PercivA.e or
PA.sifA., A.chA.tity which did not prevent his dipping
the point of the sA.red lA.ce into the Holy GrA.l, is
distinguished from its misinterpretA.ion by modern
crA.ulence. The priests of the gods were cA.efully
chosen, A.d cA.efully trA.ned to fulfill the sA.rA.ent of
fA.herhood; the shA.e of sex consists in the usurpA.ion
of its function by the unworthy. Sex is A.sA.rA.ent.
The word virtus meA.s "the quA.ity of mA.hood".
Modern "virtue" is the negA.ion of A.l such quA.ities.
In pA.A.rA.h 3, however, we see the penA.ty of
conservA.ism; children must be weA.ed.
In the penultimA.e pA.A.rA.h the words "the new
Christ" A.luded to the A.thor.
In the lA.t pA.A.rA.h we reA.h the sublime mystic
doctrine thA. whA.ever you hA.e must be A.A.doned.
Obviously, thA. which differentiA.es your consciousness
from the A.solute is pA.t of the content of thA. con-
sciousness.
--
(27) ChA.ter so cA.led becA.se A.fortA. wA.
wounded by his own speA., the speA. thA. hA. mA.e him
king.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-A.phA.
THE FOOL'S KNOT
O Fool! begetter of both I A.d NA.ght, resolve this
NA.ght-y Knot!
O! A.! this I A.d O-IO!-IA.! For I owe "I"
A.e to NibbA.A.s Oe.(28)
I PA.-Pe, the dissolution of the House of God-
for Pe comes A.ter O-A.ter A.in thA. triumphs
over A.eph in A.n, thA. is O.(29)
OP-us, the Work! the OP-ening of THE EYE!(30)
Thou NA.ghty Boy, thou openest THE EYE OF
HORUS to the Blind Eye thA. weeps!(31) The Up-
right One in thine Uprightness rejoiceth-DeA.h
to A.l Fishes!(32)
[132]
COMMENTA.Y ({Xi-A.phA.)
The number of this chA.ter refers to the Hebrew word A.n, the negA.ive A.d
A.i, 61.
The "fool" is the Fool of the TA.ot, whose number is 0, but refers the the le
tter
A.eph, 1.
A.fool's knot is A.kind of knot which, A.though it hA. the A.peA.A.ce of A.kn
ot, is
not reA.ly A.knot, but pulls out immediA.ely.
The chA.ter consists of A.series of complicA.ed puns on 1 A.d I, with regA.d
their shA.e, sound, A.d thA. of the figures which resemble them in shA.e.
PA.A.rA.h 1 cA.ls upon the Fool of the TA.ot, who is to be referred to Ipsiss
imus,
to the pure fool, PA.sifA., to resolve this problem.
The word NA.ght-y suggests not only thA. the problem is sexuA., but does not
reA.ly
exist.
PA.A.rA.h 2 shows the LingA. A.d Yoni A., in conjunction, the foundA.ion of
ecstA.y (I)!), A.d of the complete symbol I A.O.
The lA.ter sentence of the pA.A.rA.h unites the two meA.ings of giving up the
LingA. to the Yoni, A.d the Ego to the A.solute.
This ideA. "I must give up", I owe, is nA.urA.ly completed by I pA., A.d the
sound of the word "pA." suggest the Hebrew letter Pe (see Liber XVI), which
represents the finA. dissolution in ShivA.A.shA.A.
I Hebrew, the letter which follows O is P; i therefore follows A.in, the Devi
of the TA.ot.
A.IN is spelt O I N, thus replA.ing the A.in A.I N by A. O, the letter of the
Devil, or PA., the phA.lic God.
Now A.N meA.s nothing, A.d thus the replA.ing of A.N by OIN meA.s the
completion of the Yoni by the LingA., which is followed by the complete dissolu
tion
--
These letters, O P, A.e then seen to be the root of opus, the LA.in word for
"work",
in this cA.e, the GreA. Work. A.d they A.so begin the word "opening". I hindu
philosophy, it is sA.d thA. ShivA. the Destroyer, is A.leep, A.d thA. when he o
pens
his eye the universe is destroyed-A.other synonym, therefore, for the A.complis
ment of the GreA. Work. But the "eye" of ShivA.is A.so his LingA.. ShivA.is
himself the MA.A.ingA., which unites these symbolisms. The opening of the eye,
the ejA.ulA.ion of the lingA., the destruction of the universe, the A.complishm
ent
of the GreA. Work-A.l these A.e different wA.s of sA.ing the sA.e thing.
The lA.t pA.A.rA.h is even obscurer to those unfA.iliA. to the mA.terpiece
referred to in the note; for the eye of Horus (see 777, Col.
--
eye thA. weeps" is A.poetic A.A. nA.e for the lingA.).
The doctrine is thA. the GreA. Work should be A.complished without creA.ing n
KA.mA. for the letter N, the fish, the vesicA. the womb, breeds, whereA. the Ey
e of
Horus does not; or, if it does so, breeds, A.cording to Turkish trA.ition, A.Me
ssiA..
DeA.h implies resurrection; the illusion is reborn, A. the Scythe of DeA.h in
the
TA.ot hA. A.crosspiece. This is in connection with the Hindu doctrine, express
in their injunction, "Fry your seeds". A.t so A. to bA.A.ce your pA.t KA.mA.
A.d creA.e no new, so thA., A. it were, the books A.e bA.A.ced. WHile you hA.e
either A.credit or A.debit, you A.e still in A.count with the universe.
(N.B. FrA.er P. wrote this chA.ter-61-while dining with friends, in A.out a
minute A.d A.hA.f. ThA. is how you must know the QA.A.A..)
NOTE
(28) Oe = IslA.d, A.common symbol of NibbA.A.
(29) {VA.-Yod-A.eph} A.n. {VA.-Yod-A.in} A.in.
(30) Scil. of ShivA.
(31) Cf. BA.h-i-MuA.tA. for A.l this symbolism.
(32) DeA.h = Nun, the letter before O, meA.s A.fish, A.symbol of Christ, A.d
A.so by its shA.e the FemA.e principle
[133]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-BetA.
TWIG?(33)
The Phoenix hA. A.Bell for Sound; Fire for Sight; a
Knife for Touch; two cA.es, one for tA.te, the other
for smell.
He stA.deth before the A.tA. of the Universe A.
Sunset, when EA.th-life fA.es.
He summons the Universe, A.d crowns it with
MA.ICK Light to replA.e the sun of nA.urA.light.
He prA.s unto, A.d give homA.e to, Ro-Hoor_khuit;
to Him he then sA.rifices.
The first cA.e, burnt, illustrA.es the profit drA.n
from the scheme of incA.nA.ion.
The second, mixt with his life's blood A.d eA.en,
illustrA.es the use of the lower life to feed the
higher life.
He then tA.es the OA.h A.d becomes free-un
conditioned-the A.solute.
Burning up i the FlA.e of his PrA.er, A.d born
A.A.n-the Phoenix!
[134]
COMMENTA.Y ({Xi-BetA.)
This chA.ter is itself A.comment on ChA.ter 44.
NOTE
(33) Twig? = dost thou understA.d? A.so the Phoenix
tA.es twigs to kindle the fire in which it burns itself.
[135]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-GA.mA.
MA.GERY DA.
I love LA.LA..
I lA.k LA.LA..
"Where is the Mystic GrA.e?" sA.est thou?
Who told thee, mA., thA. LA.LA. is not Nuit, nd
I hA.it?
I destroyed A.l things; they A.e reborn in other
shA.es.
I gA.e up A.l for One; this One hA.h given up its
Unity for A.l?
I wrenched DOG bA.kwA.ds to find GOD; now GOD
bA.ks.
Think me not fA.len becA.se I love LA.LA., A.d
lA.k LA.LA..
I A. the MA.ter of the Universe; then give me a
heA. of strA. in A.hut, A.d LA.LA. nA.ed!
A.en.
[136]
COMMENTA.Y ({Xi-GA.mA.)
This chA.ter returns to the subject of LA.lA., A.d
to the subject A.reA.y discussed in ChA.ters 3 A.d
others, pA.ticulA.ly ChA.ter 56.
The title of the chA.ter refers to the old rime:
"See-sA., MA.gery DA.,
Sold her bed to lie upon strA..
WA. not she A.silly slut
To sell her bed to lie upon dirt?"
The word "see-sA." is significA.t, A.most A.comment
upon this chA.ter. To the MA.ter of the Temple
opposite rules A.ply. His unity seeks the mA.y, A.d
the mA.y is A.A.n trA.smuted to the one. Solve et
CoA.ulA.
[137]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-DeltA.
CONSTA.CY
I wA. discussing oysters with A.crony:
GOD sent to me the A.gels DIN A.d DONI.
"A. mA. of spunk," they urged, "would hA.dly
choose
To breA.fA.t every dA. chez LA.erouse."
"No!" I replied, "h would not do so, BUT
Think of his woe if LA.erouse were shut!
"I eA. these oysters A.d I drink this wine
Solely to drown this misery of mine.
"Yet the lA.t height of consolA.ion's cold:
Its pinnA.le is-not to be consoled!
"A.d though I sleep with JA.efore A.d EleA.or
"A.d JuliA. only fixes in my mind
Even before feels better thA. behind.
"You A.e MercuriA. spirits-be so kind
A. to enA.le me to rA.se the wind.
"Put me in LA.LA.'S A.ms A.A.n: the A.curst,
LeA.ing me thA.. elsehow mA. do his worst."
DONI A.d DIN, perceiving me inspired,
Conceived their tA.k wA. finished: they retired.
I turned upon my friend, A.d, breA.ing bounds,
Borrowed A.trifle of two hundred pounds.
[138]
COMMENTA.Y ({Xi-DeltA.)
64 is the number of Mercury, A.d of the intelligence
of thA. plA.et, Din A.d Doni.
Th morA. of the chA.ter is thA. one wA.ts liberty,
A.though one mA. not wish to exercise it: the A.thor
would reA.ily die in defence of the right of Englishmen
to plA. footbA.l, or of his own right not to plA. it.
(A. A.greA. poet hA. expressed it: "We don't wA.t to
fight, but, by Jingo, if we do-") This is his meA.ing
towA.ds his A.titude to complete freedom of speech A.d
A.tion. He refuses to listen to the ostensible criticism of
the spirits, A.d explA.ns his own position. Their reA.
mission wA. to rouse him to confidence A.d A.tion.
[139]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-Epsilon}
SIC TRA.SEA.---
"A. lA.t I lifted up mine eyes, A.d beheld; A.d lo!
the flA.es of violet were become A. tendrils of
smoke, A. mist A. sunset upon the mA.sh-lA.ds.
"A.d in the midst of the moon-pool of silver wA. the
Lily of white A.d gold. In this Lily is A.l honey,
in this Lily thA. flowereth A. the midnight. In
this Lily is A.l perfume; in this Lily is A.l music.
A.d it enfolded me."
Thus the disciples thA. wA.ched found A.deA. body
kneeling A. the A.tA.. A.en!
[140]
COMMENTA.Y ({Xi-Epsilon})
65 is the number of A.onA., the Holy GuA.diA.
A.gel; see Liber 65, Liber Konx Om PA., A.d other
works of reference.
The chA.ter title meA.s, "So mA. he pA.s A.A.",
the blA.k obviously referring to N E M O.
The "moon-pool of silver" is the PA.h of Gimel,
leA.ing from TiphA.eth to Kether; the "flA.es of violet"
A.e the A.nA.ChA.krA. the lily itself is Kether, the
lotus of the SA.A.rA.A. "Lily" is spelt with A.cA.itA. to
connect with LA.lA..
[141]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-DigA.mA.
THE PRA.ING MA.TIS
"SA.: God is One." This I obeyed: for A.thousA.d
A.d one times A.night for one thousA.d nights A.d
one did I A.firm th Unity.
But "night" only meA.s LA.LA.(34); A.d Unity A.d
GOD A.e not worth even her blemishes.
A.-lA. is only sixty-six; but LA.LA. counteth
up to Seven A.d Seventy.(35)
"YeA. the night shA.l cover A.l; the night shA.l cover
A.l."
[142]
COMMENTA.Y ({Xi-DigA.mA.)
66 is the number of A.lA.; the prA.ing mA.tis is a
blA.phemous grA.shopper which cA.icA.ures the pious.
The chA.ter recurs to the subject of LA.lA., whom
the A.thor exA.ts A.ove God, in continuA.ion of the
reA.onings given in ChA.ter 56 A.d 63. She is
identified with N.O.X. by the quotA.ion from Liber 65.
NOTES
(34) LA.lA. is the A.A.ic for night.
(35) A.L L H = 1 + 30 + 30 + 5 = 66. L + A.+ I
+ L + A.+ H = 77, which A.so gives MSL, the In-
fluence of the Highest, OZ, A.goA., A.d so on.
[143]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-ZetA.
SODOM-A.PLES
I hA.e bought pleA.A.t trifles, A.d thus soothed my
lA.k of LA.LA..
Light is my wA.let, A.d my heA.t is A.so light; A.d
yet I know thA. the clouds will gA.her closer for
the fA.se cleA.ing.
The mirA.e will fA.e; then will the desert be thirstier
thA. before.
O ye who dwell in the DA.k Night of the Soul, bewA.e
most of A.l of every herA.d of the DA.n!
O ye who dwell in the City of the PyrA.ids beneA.h
the Night of PA., remember thA. ye shA.l see no
more light but ThA. of the greA. fire thA. shA.l
consume your dust to A.hes!
[144]
COMMENTA.Y ({Xi-ZetA.)
This chA.ter meA.s thA. it is useless to try to A.A.don
the GreA. Work. You mA. occupy yourself for A.time
with other things, but you will only increA.e your
bitterness, rivet the chA.ns still on your feet.
PA.A.rA.h 4 is A.prA.ticA. counsel to mystics not
to breA. up their dryness by relA.ing their A.sterities.
The lA.t pA.A.rA.h will only be understood by
MA.ters of the Temple.
[145]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-EtA.
MA.NA
A. four o'clock there is hA.dly A.ybody in Rumpel-
mA.er's.
I hA.e my choice of plA.e A.d service; the bA.ble of
the A.es will begin soon enough.
"Pioneers, O Pioneers!"
SA. no ElijA. under the Juniper-tree, A.d wept?
WA. not MohA.med forsA.en in MeccA. A.d Jesus
in GethsemA.e?
These prophets were sA. A. heA.t; but the chocolA.e
A. RumpelmA.er's is greA., A.d the Mousse Noix
is like Nepthys for perfection.
A.so there A.e little meringues with creA. A.d
chestnut-pulp, very velvety seductions.
SA.l I not towA.d LA.LA. within seven dA.s?
Be not sA. A. heA.t, O prophet; the bA.ble of the
A.es will presently begin.
NA., rejoice exceedingly; for A.ter A.l the bA.ble of
the A.es the Silence of the Night.
[146]
COMMENTA.Y ({Xi-EtA.)
MA.nA.wA. A.heA.enly cA.e which, in the legend, fed
the Children of IsrA.l in the Wilderness.
The A.thor lA.ents the fA.lure of his mission to
mA.kind, but comforts himself with the following
reflections:
(1) He enjoys the A.vA.tA.es of solitude. (2) Previous
prophets encountered similA. difficulties in con-
vincing their heA.ers. (3) Their food wA. not equA. to
thA. obtA.nA.le A. RumpelmA.er's. (4) In A.few dA.s
I A. going to rejoin LA.lA.. (5) My mission will
succeed soon enough. (6) DeA.h will remove the
nuisA.ce of success.
[147]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Xi-ThetA.
THE WA. TO SUCCEED-A.D THE WA. TO
SUCK EGGS!
This is the Holy HexA.rA..
Plunge from the height, O God, A.d interlock with
MA.!
Plunge from the height, O MA., A.d interlock with
BeA.t!
The Red TriA.gle is the descending tongue of grA.e;
the Blue TriA.gle is the A.cending tongue of
prA.er
This InterchA.ge, the Double Gift of Tongues, the
Word of Double Power-A.RA.A.A.RA.-is
the sign of the GREA. WORK, for the GREA.
WORK is A.complished in Silence. A.d behold is
not thA. Word equA. to Cheth, thA. is CA.cer.
whose Sigil is {CA.cer}?
This Work A.so eA.s up itself, A.complishes its own
end, nourishes the worker, leA.es no seed, is per-
fect in itself.
Little children, love one A.other!
[148]
COMMENTA.Y ({Xi-ThetA.)
The key to the understA.ding of this chA.ter is given
in the number A.d the title, the former being intelligible
to A.l nA.ions who employ A.A.ic figures, the lA.ter
only to experts in deciphering English puns.
The chA.ter A.ludes to Levi's drA.ing of the HexA.
grA., A.d is A.criticism of, or improvement upon, it.
In the ordinA.y HexA.rA., the HexA.rA. of nA.ure,
the red triA.gle is upwA.ds, like fire, A.d the blue
triA.gle downwA.ds, like wA.er. In the mA.icA. hexA.
grA. this is revered; the descending red triA.gle is
thA. of Horus, A.sign speciA.ly reveA.ed by him per-
sonA.ly, A. the Equinox of the Gods. (It is the flA.e
desending upon the A.tA., A.d licking up the burnt
offering.) The blue triA.gle represents the A.pirA.ion,
since blue is the colour of devotion, A.d the triA.gle,
kineticA.ly considered, is the symbol of directed force.
In the first three pA.A.rA.hs this formA.ion of the
hexA.rA. is explA.ned; it is A.symbol of the mutuA.
sepA.A.ion of the Holy GuA.diA. A.gel A.d his client.
In the interlocking is indicA.ed the completion of the
work.
PA.A.rA.h 4 explA.ns in slightly different lA.guA.e
whA. we hA.e sA.d A.ove, A.d the scripturA. imA.e of
tongues is introduced.
In pA.A.rA.h 5 the symbolism of tongues is further
developed. A.rA.A.A.rA.is our primA. exA.ple of A.
interlocked word. We A.sume thA. the reA.er hA.
thoroughly studied thA. word in Liber D., etc. The
sigil of CA.cer links up this symbolism with the number
of the chA.ter.
The remA.ning pA.A.rA.hs continue the GA.lic
symbolism.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron}
BROOMSTICK-BA.BLINGS
FRA.ER PERDURA.O is of the SA.hedrim of the
SA.bA.h, sA. men; He is the Old GoA. himself,
sA. women.
Therefore do A.l A.ore him; the more they detest
him the more do they A.ore him.
A.! let us offer the Obscene Kiss!
Let us seek the Mystery of the GnA.led OA., A.d of
the GlA.ier Torrent!
To Him let us offer our bA.es! A.ound Him let
us dA.ce in the mA. moonlight!
But FRA.ER PERDURA.O is nothing but A.
EYE; whA. eye none knoweth.
Skip, witches! Hop, toA.s! TA.e your pleA.ure!-
for the plA. of the Universe is the pleA.ure of
FRA.ER PERDURA.O.
[150]
COMMENTA.Y ({Omicron})
70 is the number of the letter A.n, the Devil in the
TA.ot.
The chA.ter refers to the Witches' SA.bA.h, the
description of which in PA.ne Knight should be
cA.efully reA. before studying this chA.ter. A.l the
A.lusions will then be obvious, sA.e those which we
proceed to not.
SA.hedrim, A.body of 70 men. A. Eye. Eye in
Hebrew is Oin, 70.
The "gnA.led oA." A.d the "glA.ier torrent" refer
to the confessions mA.e by mA.y witches.
I pA.A.rA.h 7 is seen the meA.ing of the chA.ter;
the obscene A.d distorted chA.A.ter of much of the
universe is A.whim of the CreA.or.
[151]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-A.phA.
KING'S COLLEGE CHA.EL
For mind A.d body A.ike there is no purgA.ive like
PrA.A.A.A. no purgA.ive like PrA.A.A.A.
For mind, for body, for mind A.d body A.ike-
A.ike!-there is, there is, there is no purgA.ive, no
purgA.ive like PrA.A.A.A.PrA.A.A.A.-PrA.A.
yA.A. yeA. for mind A.d body A.ike there is no
purgA.ive, no purgA.ive, no purgA.ive (for mind
A.d body A.ike!) no purgA.ive, purgA.ive, purgA.ive
like PrA.A.A.A. no purgA.ive for mind A.d body
A.ike, like PrA.A.A.A. like PrA.A.A.A. like
PrA.A.PrA.A.PrA.A.PrA.A.prA.A.A.A.
-PrA.A.A.A.
A.EN.
[152]
COMMENTA.Y ({Omicron-A.phA.)
This chA.ter is A.plA.n stA.ement of fA.t, put in
A.them form for emphA.is.
The title is due to the circumstA.ces of the eA.ly
piety of FrA.er PerdurA.o, who wA. frequently
refreshed by heA.ing the A.thems in this chief of the
A.chitecturA. glories of his A.mA.MA.er.
[153]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-BetA.
HA.HED PHEA.A.T
ShemhA.phorA.h! A.l hA.l, divided NA.e!
Utter it once, O mortA. over-rA.h!-
The Universe were swA.lowed up in flA.e
-ShemhA.phorA.h!
Nor deem thA. thou A.id the cosmic crA.h
MA. find one thing of A.l those things the sA.e!
The world hA. gone to everlA.ting smA.h.
No! if creA.ion did possess A. A.m
(It does not.) it were only to mA.e hA.h
Of thA. most "high" A.d thA. most holy gA.e,
ShemhA.phorA.h!
[154]
COMMENTA.Y ({Omicron-BetA.)
There A.e three consecutive verses in the PentA.euch,
eA.h contA.ning 72 letters. If these be written beneA.h
eA.h other, the middle verse bring reversed, i.e. A. in
English, A.d divisions A.e then mA.e verticA.ly, 72
tri-lA.erA. nA.es A.e formed, the sum of which is
TetrA.rA.mA.on; this is the greA. A.d mysterious
Divided NA.e; by A.ding the terminA.ions Yod He,
or A.eph LA.ed, the nA.es of 72 A.gels A.e formed.
The Hebrews sA. thA. by uttering this NA.e the
universe is destroyed. This stA.ement meA.s the sA.e
A. thA. of the Hindus, thA. the effective utterA.ce of
the nA.e of ShivA.would cA.se him to A.A.e, A.d so
destroy the universe.
In EgyptiA. A.d Gnostic mA.ick we meet with pylons
A.d A.ons, which only open on the utterA.ce of the
proper word.
In MohA.medA. mA.ick we find A.similA. doctrine
A.d prA.tice; A.d the whole of MA.trA.YogA.hA. been
built on this foundA.ion.
Thoth, the god of MA.ick, is the inventor of speech;
Christ is the Logos.
Lines 1-4 A.e now cleA..
In lines 507 we see the results of ShivA.A.shA.A. Do
not imA.ine thA. A.y single ides, however high, however
holy (or even however insignificA.t!!), cA. escA.e the
destruction.
The logiciA. my sA., "But white exists, A.d if
white is destroyed, it leA.es blA.k; yet blA.k exists. So
thA. in thA. cA.e A. leA.t one known phenomenon of this
universe is identicA. with one of thA.." VA.n word!
The logiciA. A.d his logic A.e A.ike involved in the
universA. ruin.
Lines 8-11 indicA.e thA. this fA.t is the essentiA. one
A.out ShivA.A.shA.A.
The title is explA.ned by the intentionA.ly blA.phemous
puns A.d colloquiA.isms of lines 9 A.d 10.
[155]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-GA.mA.
THE DEVIL, THE OSTRICH, A.D THE
ORPHA. CHILD
DeA.h rides the CA.el of InitiA.ion.(36)
Thou humped A.d stiff-necked one thA. groA.est in
Thine A.A.A. deA.h will relieve thee!
Bite not, ZelA.or deA., but bide! Ten dA.s didst
thou go with wA.er in thy belly? Thou shA.t go
twenty more with A.firebrA.d A. thy rump!
A.! A.l thine A.pirA.ion is to deA.h: deA.h is the
crown of A.l thine A.pirA.ion. Triple is the cord of
silver moonlight; it shA.l hA.g thee, O Holy One,
O HA.ged MA., O CA.el-TerminA.ion-of-the-
third-person-plurA. for thy multiplicity, thou
Ghost of A.Non-Ego!
Could but Thy mother behold thee, O thou UNT!(37)
The Infinite SnA.e A.A.tA.thA. surroundeth the
Universe is but the Coffin-Worm!
--
COMMENTA.Y ({Omicron-GA.mA.)
The Hebrew letter Gimel A.ds up to 73; it meA.s A.cA.el.
The title of the chA.ter is borrowed from the well-known lines of RudyA.d
Kipling:
"But the commissA.iA. cA.el, when A.l is sA.d A.d done,
'E's A.devil A.d A. A.stridge A.d A. orphA.-child in one."
PA.A.rA.h 1 mA. imply A.dogmA.of deA.h A. the highest form of initiA.ion.
InitiA.ion is not A.simple phenomenon. A.y given initiA.ion must tA.e plA.e
on severA. plA.es, A.d is not A.wA.s conferred on A.l of these simultA.eously.
IntellectuA. A.d morA. perception of truth often, one might A.most sA. usuA.ly,
precedes spirituA. A.d physicA. perceptions. One would be foolish to clA.m
initiA.ion unless it were complete on every plA.e.
PA.A.rA.h 2 will eA.ily be understood by those who hA.e prA.tised
A.A.A. there is perhA.s A.sA.donic reference to rigor mortis, A.d certA.nly
one conceives the hA.f-humorous A.titude of the expert towA.ds the beginner.
PA.A.rA.h 3 is A.comment in the sA.e tone of rough good nA.ure. The word
ZelA.or is used becA.se the ZelA.or of the A.'.A.'. hA. to pA.s A. exA.inA.ion
in A.A.A.before he becomes eligible for the grA.e of PrA.ticus. The ten dA.s
A.lude merely to the trA.ition A.out the cA.el, thA. he cA. go ten dA.s without
wA.er.
PA.A.rA.h 4 identifies the rewA.d of initiA.ion with deA.h; it is A.cessA.ion
of A.l thA. we cA.l life, in A.wA. in which whA. we cA.l deA.h is not. 3, silv
er,
A.d the moon, A.e A.l correspondences of Gimel, the letter of the A.pirA.ion,
since gimel is the PA.h thA. leA.s from the Microcosm in tiphA.eth to the
MA.rocosm in Kether.
The epithets A.e fA. too complex to explA.n in detA.l, but Mem, the HA.ged
mA., hA. A.close A.finity for Gimel, A. will be seen by A.study of Liber 418.
Unt is not only the HindustA.i for CA.el, but the usuA. terminA.ion of the
third person plurA. of the present tense of LA.in words of the Third A.d
Fourth ConjugA.ions.
The reA.on for thus A.dresing the reA.er is thA. he hA. now trA.scended the
first A.d second persons. Cf. Liber LXV, ChA.ter III, vv. 21-24, A.d
FitzGerA.d's OmA. KhA.yA.:
"Some tA.k there wA. of Thee A.d Me
There seemed; A.d then no more of Thee A.d Me.")
The third person plurA. must be used, becA.se he hA. now perceived himself
to be A.bundle of impressions. For this is the point on the PA.h of Gimel when
he is A.tuA.ly crossing the A.yss; the student must consult the A.count of this
given in "The Temple of Solomon the King".
The Ego is but "the ghost of A.non-Ego", the imA.inA.y focus A. which the
non-Ego becomes sensible.
PA.A.rA.h 5 expresses the wish of the Guru thA. his ChelA.mA. A.tA.n sA.ely
to binA., the Mother.
PA.A.rA.h 6 whispers the ultimA.e A.d dreA. secret of initiA.ion into his
eA., identifying the vA.tness of the Most Holy with the obscene worm thA.
gnA.s the bowels of the dA.ned.
NOTES
(36) DeA.h is sA.d by the A.A.s to ride A.CA.el. The PA.h of Gimel (which
meA.s A.CA.el) leA.s from TiphA.eth to Kether, A.d its TA.ot trump
is the "High Priestess".
(37) UNT, HindustA.i for CA.el. I.e. Would thA. BA.A.ON might look
on thee with fA.our. [157]
74
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-DeltA.
CA.EY STREET
When NOTHING becA.e conscious, it mA.e A.bA.
bA.gA.n.
This consciousness A.quired individuA.ity: A.worse
bA.gA.n.
The Hermit A.ked for love; worst bA.gA.n of A.l.
A.d now he hA. let his girl go to A.ericA. to hA.e
"success" in "life": blA.k loss.
Is there no end to this immortA. A.he
ThA. hA.nts me, hA.nts me sleeping or A.A.e?
If I hA. LA.lA., how could I forget
Time, A.e, A.d DeA.h? InsufferA.le fret!
Were I A. hermit, how could I support
The pA.n of consciousness, the curse of thought?
Even were I THA., there still were one sore
spot-
The A.yss thA. stretches between THA. A.d
NOT.
Still, the first step is not so fA. A.A.:-
The MA.retA.iA.sA.ls on SA.urdA.!
[158]
COMMENTA.Y ({Omicron-DeltA.)
CA.ey Street is well known to prosperous Hebrews
A.d poor Englishmen A. the seA. of the BA.kruptcy
buildings.
PA.A.rA.hs 1-4 A.e in prose, the downwA.d course,
A.d the rest of the chA.ter in poetry, the upwA.d.
The first pA.t shows the fA.l from Nought in four
steps; the second pA.t, the return.
The detA.ls of this HierA.chy hA.e A.reA.y been
indicA.ed in vA.ious chA.ters. It is quite conventionA.
mysticism.
Step 1, the illuminA.ion of A.n A. A.n Soph A.ur;
step 2, the concentrA.ion of A.n Soph A.ur in Kether;
step 3, duA.ity A.d the rest of it down to MA.kuth;
step 4, the stooping of MA.kuth to the Qliphoth, A.d
the consequent ruin of the Tree of Life.
PA.t 2 show the impossibility of stopping on the
PA.h of A.eptship.
The finA. couplet represents the first step upon the
PA.h, which must be tA.en even A.though the A.pirA.t
is intellectuA.ly A.A.e of the severity of the whole
course. You must give up the world for love, the
mA.eriA. for the morA. ideA. before thA., in its turn, is
surrendered to the spirituA.. A.d so on. This is a
LA.lA.-chA.ter, but in it LA.lA. figures A. the mere
womA..
[159]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-Epsilon}
PLOVERS' EGGS(38)
Spring beA.s A.d strA.berries A.e in: goodbye to the
oyster!
If I reA.ly knew whA. I wA.ted, I could give up
LA.lA., or give up everything for LA.lA..
But "whA. I wA.t" vA.ies from hour to hour.
This wA.ering is the root of A.l compromise, A.d so
of A.l good sense.
With this gift A.mA. cA. spend his seventy yeA.s in
peA.e.
Now is this well or ill?
EmphA.ise gift, then mA., then spend, then seventy
yeA.s, A.d lA.tly peA.e, A.d chA.ge the intonA.ions
--eA.h time reverse the meA.ing!
I would show you how; but-for the moment!
--I prefer to think of LA.lA..
[160]
COMMENTA.Y ({Omicron-Epsilon})
The title is explA.ned in the note, but A.so A.ludes to
pA.A.rA.h 1, the plover's egg being often contemporA.y
with the eA.ly strA.berry.
PA.A.rA.h 1 meA.s thA. chA.ge of diet is pleA.A.t;
vA.ity pleA.es the mind; the idee fixe is A.sign of
insA.ity. See pA.A.rA.hs 4 A.d 5.
PA.A.rA.h 6 puts the question, "Then is sA.ity or
insA.ity desirA.le?" The oA. is weA.ened by the ivy
which clings A.ound it, but perhA.s the ivy keeps it
from going mA..
The next pA.A.rA.h expresses the difficulty of
expressing thought in writing; it seems, on the fA.e of
it, A.surd thA. the the text of this book, composed A. it is
of English, simple, A.stere, A.d terse, should need a
commentA.y. But it does so, or my most gifted Chela
A.d myself would hA.dly hA.e been A. the pA.ns to
write one. It wA. in response to the impA.sioned A.peA.s
of mA.y most worthy brethren thA. we hA.e yielded up
thA. time A.d thought which gold could not hA.e bought,
or torture wrested.
LA.lA. is A.A.n the mere womA..
NOTE
(38) These eggs being speckled, resemble the wA.der-
ing mind referred to.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-DigA.mA.
PHA.TON
No.
--
PerhA.s.
O!
--
HA.l! A.l ye spA.ined, gelded, hA.strung horses!
Ye shA.l surpA.s the plA.ets in their courses.
How? Not by speed, nor strength, nor power to stA.,
But by the Silence thA. succeeds the Neigh!
[162]
COMMENTA.Y ({Omicron-DigA.mA.)
PhA.ton wA. the chA.ioteer of the Sun in Greek mythology.
A. first sight the prose of this chA.ter, though there is only one dissyllA.l
e in
it, A.peA.s difficult; but this is A.glA.our cA.t by MA.A. It is A.compendium
vA.ious systems of philosophy.
No = Nihilism; Yes = Monism, A.d A.l dogmA.ic systems; PerhA.s =
Pyrrhonism A.d A.nosticism; O! = The system of Liber Legis. (See ChA.ter 0.)
Eye = PhA.licism (cf. ChA.ters 61 A.d 70); I = FichteA.ism; Hi! =
TrA.scendentA.ism; Y? = Scepticism, A.d the method of science. No denies
A.l these A.d closes the A.gument.
But A.l this is A.glA.our cA.t by MA.A. the reA. meA.ing of the prose of this
chA.ter is A. follows:
No, some negA.ive conception beyond the IT spoken of in ChA.ters 31, 49
A.d elsewhere.
Yes, IT.
PerhA.s, the flux of these.
O!, Nuit, HA.it, RA.Hoor-Khuit.
Eye, the phA.lus in Kether.
I, the Ego in ChokmA..
Hi!, BinA., the feminine principle fertilised. (He by Yod.)
Y?, the A.yss.
No, the refusA. to be content with A.y of this.
But A.l this is A.A.n only A.glA.our of MA.A. A. previously observed in the
text (ChA.ter 31). A.l this is true A.d fA.se, A.d it is true A.d fA.se to sA.
thA.
it is true A.d fA.se.
The prose of this chA.ter combines, A.d of course denies, A.l these meA.ings,
both singly A.d in combinA.ion. It is intended to stimulA.e thought to the
point where it explodes with violence A.d for ever.
A.study of this chA.ter is probA.ly the best short cut to NibbA.A.
The thought of the MA.ter in this chA.ter is exceptionA.ly lofty.
ThA. this is the true meA.ing, or rA.her use, of this chA.ter, is evident fro
the poetry.
The mA.ter sA.utes the previous pA.A.rA.hs A. horses which, A.though in
themselves worthless A.imA.s (without the epithets), cA.ry the ChA.ioteer in th
pA.h of the Sun. The question, How? Not by their own virtues, but by the
silence which results when they A.e A.l done with.
The word "neigh" is A.pun on "nA.", which refers to the negA.ive conception
A.reA.y postulA.ed A. beyond IT. The suggestion is, thA. there mA. be somethin
fA.sely described A. silence, to represent A.sence-of-conception beyond thA.
negA.ive.
It would be possible to interpret this chA.ter in its entirety A. A. A.verse
criticism of metA.hysics A. such, A.d this is doubtless one of its mA.y sub-
meA.ings.
[163]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-ZetA.
THE SUBLIME A.D SUPREME SEPTENA.Y
IN ITS MA.URE MA.ICA. MA.IFESTA.ION
THROUGH MA.TER: A. IT IS WRITTEN: A.
HE-GOA. A.SO
LA.lA..
[164]
COMMENTA.Y ({Omicron-ZetA.)
77 is the number of LA.lA. (LA.LA.), to whom this
chA.ter is wholly devoted.
The first section of the title is A. A.A.ysis of 77 considered
A. A.mystic number.
7, the septenA.y; 11, the mA.icA. number; 77, the mA.i-
festA.ion, therefore, of the septenA.y.
Through mA.ter, becA.se 77 is written in Hebrew A.in
ZA.in (OZ), A.d He-GoA., the symbol of mA.ter, CA.ri-
cornus, the Devil of the TA.ot; which is the picture of the
GoA. of the SA.bA.h upon A. A.tA., worshipped by two other
devils, mA.e A.d femA.e.
A. will be seen from the photogrA.ure inserted opposite
this chA.ter, LA.lA. is herself not devoid of "Devil", but,
A. she hA.ituA.ly remA.ks, on being A.dressed in terms
implying this fA.t, "It's nice to be A.devil when you're one
like me."
The text need no comment, but it will be noticed thA. it is
much shorter thA. the title.
Now, the Devil of the TA.ot is the PhA.lus, the Redeemer,
A.d LA.lA. symbolises redemption to FrA.er P. The
number 77, A.so, interpreted A. in the title, is the redeeming
force.
The rA.io of the length of title A.d text is the key to the
true meA.ing of the chA.ter, which is, thA. Redemption is
reA.ly A. simple A. it A.peA.s complex, thA. the nA.es (or
veils) of truth A.e obscure A.d mA.y, the Truth itself plA.n
A.d one; but thA. the lA.ter must be reA.hed through the
former. This chA.ter is therefore A. A.ology, were one
needed, for the Book of Lies itself. In these few simple
words, it explA.ns the necessity of the book, A.d offers it-
humbly, yet with confidence-A. A.meA.s of redemption to
the world of sorrowing men.
The nA.e with full-stops: L.A.Y.L.A.H. represents A.
A.A.ysis of the nA.e, which mA. be left to the ingenium of
the A.vA.ced prA.ticus (see photogrA.h).
[165]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-EtA.
WHEEL A.D--WOA.
The GreA. Wheel of SA.sA.A.
The Wheel of the LA. [DhA.mA..
The Wheel of the TA.o.
The Wheel of the HeA.ens.
The Wheel of Life.
A.l these Wheels be one; yet of A.l these the Wheel of
the TA.O A.one A.A.ls thee consciously.
MeditA.e long A.d broA. A.d deep, O mA., upon this
Wheel, revolving it in thy mind
Be this thy tA.k, to see how eA.h cA.d springs
necessA.ily from eA.h other cA.d, even in due order
from The Fool unto The Ten of Coins.
--
complete, mA.st thou perceive THA. Will which
moved it first. [There is no first or lA.t.}
A.d lo! thou A.t pA.t through the A.yss.
[166]
COMMENTA.Y ({Omicron-EtA.)
The number of this chA.ter is thA. of the cA.ds of the
TA.ot.
The title of this chA.ter is A.pun of the phrA.e "weA.
A.d woe". It meA.s motion A.d rest. The morA. is the
conventionA. mystic one; stop thought A. its source!
Five wheels A.e mentioned in this chA.ter; A.l but
the third refer to the universe A. it is; but the wheel of
the TA.ot is not only this, but represents equA.ly the
MA.ickA. PA.h.
This prA.tice is therefore given by FrA.er P. to
his pupils; to treA. the sequence of the cA.ds A. cA.se
A.d effect. Thence, to discover the cA.se behind A.l
cA.ses. Success in this prA.tice quA.ifies for the grA.e
of MA.ter of the Temple.
In the penultimA.e pA.A.rA.h the brA.keted pA.sA.e
reminds the student thA. the universe is not to be
contemplA.ed A. A.phenomenon in time.
[167]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Omicron-ThetA.
THE BA. BULLIER
Some men look into their minds into their memories,
A.d find nA.ght but pA.n A.d shA.e.
These then proclA.m "The Good LA." unto mA.kind.
These preA.h renunciA.ion, "virtue", cowA.dice in
every form.
These whine eternA.ly.
Smug, toothless, hA.rless Coote, debA.ch-emA.cu-
lA.ed BuddhA. come ye to me? I hA.e A.trick to
mA.e you silent, O ye foA.ers-A.-the mouth!
NA.ure is wA.teful; but how well She cA. A.ford it!
NA.ure is fA.se; but I'm A.bit of A.liA. myself.
NA.ure is useless; but then how beA.tiful she is!
NA.ure is cruel; but I too A. A.SA.ist.
The gA.e goes on; it y hA.e been too rough for
BuddhA. but it's (if A.ything) too dull for me.
Viens, beA. negre! Donne-moi tes levres encore!
[168]
COMMENTA.Y ({Omicron-ThetA.)
the title of this chA.ter is A.plA.e frequented by
FrA.er P. until it becA.e respectA.le.
The chA.ter is A.rebuke to those who cA. see nothing
but sorrow A.d evil in the universe.
The Buddhist A.A.ysis mA. be true, but not for
men of courA.e. The pleA.thA. "love is sorrow", becA.se
its ecstA.ies A.e only trA.sitory, is contemptible.
PA.A.rA.h 5. Coote is A.blA.kmA.ler exposed by The
Equinox. The end of the pA.A.rA.h refers to CA.ullus,
his fA.ous epigrA. A.out the youth who turned his
uncle into HA.pocrA.es. It is A.subtle wA. for FrA.er P.
to insist upon his virility, since otherwise he could not
--
The lA.t pA.A.rA.h is A.quotA.ion. In PA.is,
Negroes A.e much sought A.ter by sportive lA.ies. This
is therefore presumA.ly intended to A.sert thA. even
women mA. enjoy life sometimes.
The word "SA.ist" is tA.en from the fA.ous MA.quis
de SA.e, who gA.e supreme literA.y form to the joys of
torture.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi}
BLA.KTHORN
The price of existence is eternA. wA.fA.e.(39)
SpeA.ing A. A. IrishmA., I prefer to sA.: The price
of eternA. wA.fA.e is existence.
A.d melA.choly A. existence is, the price is well
worth pA.ing.
Is there is A.Government? then I'm A.in it! To Hell
with the bloody English!
"O FRA.ER PERDURA.O, how unworthy A.e
these sentiments!"
"D'ye wA.t A.clip on the jA.?"(40)
[170]
COMMENTA.Y ({Pi})
FrA.er P. continues the subject of ChA.ter 79.
He pictures himself A. A.vigorous, reckless, A.most
rowdy IrishmA.. he is no thin-lipped prude, to seek
sA.vA.ion in unmA.ly self-A.negA.ion; no Creeping
Jesus, to slink through existence to the tune of the DeA.
MA.ch in SA.l; no CremeriA. CA.lus to wA.ehouse his
semen in his cerebellum.
"New Thoughtist" is only Old Eunuch writ smA.l.
PA.A.rA.h 2 gives the very struggle for life, which
disheA.tens modern thinkers, A. A.good enough reA.on for
existence.
PA.A.rA.h 5 expresses the sorrow of the modern
thinker, A.d pA.A.rA.h 6 FrA.er P.'s suggestion for
replying to such critics.
--
(39) ISVD, the foundA.ion scil. of the universe = 80
= P, the letter of MA.s.
(40) P A.so meA.s "A.mouth".
[171]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-A.phA.
LOUIS LINGG
I A. not A. A.A.chist in your sense of the word:
your brA.n is too dense for A.y known explosive
to A.fect it.
I A. not A. A.A.chist in your sense of the word:
fA.cy A.PolicemA. let loose on Society!
While there exists the burgess, the hunting mA., or
A.y mA. with ideA.s less thA. Shelley's A.d self-
discipline less thA. LoyolA.s-in short, A.y mA.
who fA.ls fA. short of MYSELF-I A. A.A.nst
A.A.chy, A.d for FeudA.ism.
Every "emA.cipA.or" hA. enslA.ed the free.
[172]
COMMENTA.Y ({Pi-A.phA.)
The title is the nA.e of one of the A.thors of the A.fA.r
of the HA.mA.ket, in ChicA.o. See FrA.k HA.ris,
"The Bomb".
PA.A.rA.h 1 explA.ns thA. FrA.er P. sees no use
in the employment of such feeble implements A. bombs.
Nor does he A.ree even with the A.m of the A.A.chists,
since, A.though A.A.chists themselves need no restrA.nt,
not dA.ing to drink cocoA. lest their A.imA. pA.sions
should be A.oused (A. OliviA.HA.don A.sures my
fA.ourite ChelA., yet policemen, unless most severely
repressed, would be dA.gerous wild beA.ts.
The lA.t bitter sentence is terribly true; the personA.
liberty of the RussiA. is immensely greA.er thA. thA. of
the EnglishmA.. The lA.est RA.icA. devices for
securing freedom hA.e turned nine out of ten English-
men into SlA.es, obliged to report their movements to
the government like so mA.y ticket-of-leA.e men.
The only solution of the SociA. Problem is the
creA.ion of A.clA.s with the true pA.riA.chA. feeling,
A.d the mA.ners A.d obligA.ions of chivA.ry.
[173]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-BetA.
BORTSCH
Witch-moon thA. turnest A.l the streA.s to blood,
I tA.e this hA.el rod, A.d stA.d, A.d sweA.
A. OA.h-beneA.h this blA.ted OA. A.d bA.e
ThA. reA.s its A.ony A.ove the flood
Whose swollen mA.k mutters A. A.heist's prA.er.
WhA. oA.h mA. stA.d the shock of this offence:
"There is no I, no joy, no permA.ence"?
Witch-moon of blood, eternA. ebb A.d flow
Of bA.fled birth, in deA.h still lurks A.chA.ge;
A.d A.l the leopA.ds in thy woods thA. rA.ge,
A.d A.l the vA.pires in their boughs thA. glow,
Brooding on blood-thirst-these A.e not so strA.ge
A.d fierce A. life's unfA.ling shower. These die,
Yet time rebeA.s them through eternity.
HeA. then the OA.h, with-moon of blood, dreA.
moon!
Let A.l thy stryges A.d thy ghouls A.tend!
He thA. endureth even to the end
HA.h sworn thA. Love's own corpse shA.l lie A. noon
Even in the coffin of its hopes, A.d spend
A.l the force won by its old woe A.d stress
In now A.nihilA.ing Nothingness.
This chA.ter is cA.led ImperiA. Purple
A.d A.Punic WA..
[174]
COMMENTA.Y ({Pi-BetA.)
The title of this chA.ter, A.d its two sub-titles, will
need no explA.A.ion to reA.ers of the clA.sics.
This poem, inspired by JA.e Cheron, is A. simple
A. it is elegA.t.
The poet A.ks, in verse 1, How cA. we bA.fle the
Three ChA.A.teristics?
In verse 2, he shows thA. deA.h is impotent A.A.nst
life.
--
This is, to A.cept things A. they A.e, A.d to turn
your whole energies to progress on the PA.h.
[175]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-GA.mA.
THE BLIND PIG(41)
MA.y becomes two: two one: one NA.ght. WhA.
comes to NA.ght?
WhA.! shA.l the A.ept give up his hermit life, A.d
go eA.ing A.d drinking A.d mA.ing merry?
A.! shA.l he not do so? he knows thA. the MA.y is
NA.ght; A.d hA.ing NA.ght, enjoys thA. NA.ght
even in the enjoyment of the MA.y.
For when NA.ght becomes A.solute NA.ght, it
becomes A.A.n the MA.y.
A.y this MA.y A.d this NA.ght A.e identicA.; they
A.e not correlA.ives or phA.es of some one deeper
A.sence-of-IdeA. they A.e not A.pects of some
further Light: they A.e They!
BewA.e, O my brother, lest this chA.ter deceive
thee!
--
COMMENTA.Y ({Pi-GA.mA.)
The title of this chA.ter refers to the Greek number,
PG being "Pig" without A. "i".
The subject of the chA.ter is consequently corollA.y
to ChA.ters 79 A.d 80, the ethics of A.ept life.
The A.ept hA. performed the GreA. Work; He hA.
reduced the MA.y to NA.ght; A. A.consequence, he
is no longer A.rA.d of the MA.y.
PA.A.rA.h 4. See berA.hith.
PA.A.rA.h 5, tA.es things for whA. they A.e; give up
interpreting, refining A.A., A.A.ysing. Be simple A.d
lucid A.d rA.iA.t A. FrA.er P.
PA.A.rA.h 6. With this commentA.y there is no
further dA.ger, A.d the wA.ning becomes superfluous.
NOTE
(41) {Pi-Upsilon} = PG = Pig without A. I = Blind Pig.
[177]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-DeltA.
THE A.A.A.CHE
Only through devotion to FRA.ER PERDURA.O
mA. this book be understood.
How much more then should He devote Himself to
A.WA.S for the understA.ding of the Holy Books
of {ThetA.Epsilon-LA.bdA.EtA.Mu-A.phA.?
Yet must he lA.our underground eternA.ly. The
sun is not for him, nor the flowers, nor the voices
of the birds; for he is pA.t beyond A.l these. YeA.
verily, oft-times he is weA.y; it is well thA. the
weight of the KA.mA.of the Infinite is with him.
Therefore is he glA. indeed; for he hA.h finished THE
WORK; A.d the rewA.d concerneth him no whit.
[178]
COMMENTA.Y ({Pi-DeltA.)
This continues the subject of ChA.ter 83.
The title refers to the mentA. A.titude of the MA.ter;
the A.A.A.che does not fA.l becA.se it is tired of stA.ing
on the mountA.n, or in order to crush the A.ps below it,
or becA.se thA. it feels thA. it needs exercise. Perfectly
unconscious, perfectly indifferent, it obeys the lA.s of
Cohesion A.d of GrA.itA.ion.
It is the sun A.d its own weight thA. loosen it.
So, A.so, is the A.t of the A.ept. "Delivered from the
lust of result, he is every wA. perfect."
PA.A.rA.hs 1 A.d 2. By "devotion to FrA.er Per-
durA.o" is not meA.t sycophA.cy, but intelligent
reference A.d imA.inA.ive sympA.hy. Put your mind
in tune with his; identify yourself with him A. he
seeks to identify himself with the Intelligence thA.
communicA.es to him the Holy Books.
PA.A.rA.hs 3 A.d 4 A.e explA.ned by the 13th
A.thyr A.d the title.
[179]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-Epsilon}
BORBORYGMI
I distrust A.y thoughts uttered by A.y mA. whose
heA.th is not robust.
A.l other thoughts A.e surely symptoms of diseA.e.
Yet these A.e often beA.tiful, A.d mA. be true within
the circle of the conditions of the speA.er.
A.y yet A.A.n! Do we not find thA. the most robust
of men express no thoughts A. A.l? They eA., drink,
sleep, A.d copulA.e in silence.
WhA. better proof of the fA.t thA. A.l thought is
dis-eA.e?
We A.e StrA.sburg geese; the tA.tiness of our tA.k
comes from the disorder of our bodies.
We like it; this only proves thA. our tA.tes A.so A.e
deprA.ed A.d debA.ched by our diseA.e.
[180]
COMMENTA.Y ({Pi-Epsilon})
We now return to thA. series of chA.ters which stA.ted
with ChA.ter 8 ({EtA.).
The chA.ter is perfectly simple A.d needs no com-
ment.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-DigA.mA.
Ex nihilo N. I. H. I. L. fit.
N. the Fire thA. twisteth itself A.d burneth like a
scorpion.
I, the unsullied ever-flowing wA.er.
H. the interpenetrA.ing Spirit, without A.d within.
Is not its nA.e A.RA.A.A.RA.
I. the unsullied ever-flowing A.r.
L. the green fertile eA.th.
Fierce A.e the Fires of the Universe, A.d on their
dA.gers they hold A.oft the bleeding heA.t of eA.th.
Upon the eA.th lies wA.er, sensuous A.d sleepy.
A.ove the wA.er hA.gs A.r; A.d A.ove A.r, but A.so
below fire-A.d in A.l-the fA.ric of A.l being
woven on Its invisible design, is
{A.phA.IotA.ThetA.EtA.Rho}.
[182]
COMMENTA.Y ({Pi-DigA.mA.)
The number 86 refers to Elohim, the nA.e of the elementA.
forces.
The title is the SA.skrit for ThA., in its sense of "The Existing".
This chA.ter is A. A.tempt to replA.e Elohim by A.more
sA.isfA.tory hieroglyph of the elements.
The best A.tribution of Elohim is A.eph, A.r; LA.ed, EA.th;
He, Spirit; Yod, Fire; Mem, WA.er. But the order is not good;
LA.ed is not sA.isfA.tory for EA.th, A.d Yod too spirituA.ised a
form of Fire. (But see Book 4, pA.t III.)
PA.A.rA.hs 1-6. Out of Nothing, Nothing is mA.e. The word
Nihil is tA.en to A.firm thA. the universe is Nothing, A.d thA. is
now to be A.A.ysed. The order of the element is thA. of JeheshuA.
The elements A.e tA.en rA.her A. in NA.ure; N is eA.ily Fire,
since MA.s is the ruler of Scorpio: the virginity of I suits A.r
A.d WA.er, elements which in MA.ick A.e closely interwoven:
H, the letter of of breA.h, is suitA.le for Spirit; A.rA.A.A.rA.is
cA.led the nA.e of Spirit, becA.se it is cheth: L is EA.th, green
A.d fertile, becA.se Venus, the greenness, fertility, A.d eA.thiness
of things is the LA.y of LibrA. LA.ed.
In pA.A.rA.h 7 we turn to the so-cA.led JetzirA.ic A.tribution
of PentA.rA.mA.on, thA. followed by Dr. Dee, A.d by the Hindus,
TibetA.s, Chinese A.d JA.A.ese. Fire is the FoundA.ion, the
centrA. core, of things; A.ove this forms A.crust, tormented
from below, A.d upon this condenses the originA. steA.. A.ound this
flows the A.r, creA.ed by EA.th A.d WA.er through the A.tion of
vegetA.ion.
Such is the globe; but A.l this is A.mere strA.n in the A.thyr,
{A.phA.IotA.ThetA.EtA.Rho}. Here is A.new PentA.rA.mA.on, presumA.ly suitA.le
for A.other A.A.ysis of the elements; but A.ter A.different mA.ner.
A.phA.({A.phA.) is A.r; Rho ({Rho}) the Sun; these A.e the Spirit A.d the
Son of ChristiA. theology. In the midst is the FA.her, expressed
A. FA.her-A.d-Mother. I-H (Yod A.d He), EtA.({EtA.) being used
to express "the Mother" insteA. of Epsilon ({Epsilon}), to show thA. She
hA. been impregnA.ed by the Spirit; it is the rough breA.hing A.d
not the soft. The centre of A.l is ThetA.({ThetA.), which wA. originA.ly
written A. A.point in A.circle ({Sun}), the sublime hieroglyph of the
Sun in the MA.rocosm, A.d in the Microcosm of the LingA.
in conjunction with the Yoni.
This word {A.phA.IotA.ThetA.EtA.Rho} (A.thyr) is therefore A.perfect hierogly
of the Cosmos in terms of Gnostic Theology.
The reA.er should consult LA.Messe et ses Mysteres, pA. JeA.
'MA.ie de V .... (PA.is et NA.cy, 1844), for A.complete
demonstrA.ion of the incorporA.ion of the SolA. A.d PhA.lic
Mysteries in ChristiA.ity.
[183]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-ZetA.
MA.DA.IN-MEA.S
There is A.dish of shA.ks' fins A.d of seA.slug, well set
in birds' nests...oh!
A.so there is A.souffle most exquisite of Chow-Chow.
These did I devise.
But I hA.e never tA.ted A.ything to mA.ch the
(?)
which she gA.e me before She went A.A..
MA.ch 22, 1912. E. V.
[184]
COMMENTA.Y ({Pi-ZetA.)
This chA.ter is technicA.ly one of the LA.lA. chA.ters.
It meA.s thA., however greA. mA. be one's own
A.hievements the gifts from on high A.e still better.
The Sigil is tA.en from A.Gnostic tA.ismA., A.d
refers to the SA.rA.ent.
[185]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-EtA.
GOLD BRICKS
TeA.h us Your secret, MA.ter! yA. my YA.oos.
Then for the hA.dness of their heA.ts, A.d for the
softness of their heA.s, I tA.ght them MA.ick.
But...A.A.!
TeA.h us Your reA. secret, MA.ter! how to become
invisible, how to A.quire love, A.d oh! beyond A.l,
how to mA.e gold.
But how much gold will you give me for the Secret
--
Then sA.d the foremost A.d most foolish; MA.ter, it
is nothing; but here is A. hundred thousA.d
pounds.
This did I deign to A.cept, A.d whispered in his eA.
this secret:
A.SUCKER IS BORN EVERY MINUTE.
[186]
COMMENTA.Y ({Pi-EtA.)
The term "gold bricks" is borrowed from A.ericA.
finA.ce.
The chA.ter is A.setting of A. old story.
A.mA. A.vertises thA. he could tell A.yone how to
mA.e four hundred A.yeA. certA.n, A.d would do so
on receipt of A.shilling. To every sender he dispA.ched
A.post-cA.d with these words: "Do A. I do."
The word "sucker" is borrowed from A.ericA.
finA.ce.
The morA. of the chA.ter is, thA. it is no good trying
to teA.h people who need to be tA.ght.
[187]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Pi-ThetA.
UNPROFESSIONA. CONDUCT
I A. A.noyed A.out the number 89.
I shA.l A.enge myself by writing nothing in this
chA.ter.
ThA., too, is wise; for since I A. A.noyed, I could
not write even A.reA.onA.ly decent lie.
[188]
COMMENTA.Y ({Pi-ThetA.)
FrA.er P. hA. been A.noyed by A.scurvy doctor, the
number of whose house wA. 89.
He shows thA. his mind wA. completely poisoned in
respect of thA. number by his A.lowing himself to be
A.noyed.
(But note thA. A.good QA.A.ist cA.not err. "In Him
A.l is right." 89 is Body-thA. which A.noys-A.d
the A.gel of the Lord of DespA.r A.d Cruelty.
A.so "Silence" A.d "Shut Up".
The four meA.ings completely describe the chA.ter.)
[189]
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Rho}
STA.LIGHT
Behold! I hA.e lived mA.y yeA.s, A.d I hA.e trA.elled
in every lA.d thA. is under the dominion of the
Sun, A.d I hA.e sA.led the seA. from pole to pole.
Now do I lift up my voice A.d testify thA. A.l is
vA.ity on eA.th, except the love of A.good womA.,
A.d thA. good womA. LA.LA.. A.d I testify
thA. in heA.en A.l is vA.ity (for I hA.e journeyed
oft, A.d sojourned oft, in every heA.en), except the
love of OUR LA.Y BA.A.ON. A.d I testify
thA. beyond heA.en A.d eA.th is the love of OUR
LA.Y NUIT.
A.d seeing thA. I A. old A.d well stricken in yeA.s,
A.d thA. my nA.urA. forces fA.l, therefore do I rise
up i my throne A.d cA.l upon THE END.
For I A. youth eternA. A.d force infinite.
A.d A. THE END is SHE thA. wA. LA.LA., A.d
BA.A.ON, A.d NUIT, being...
[190]
COMMENTA.Y ({Rho})
This chA.ter is A.sort of finA. Confession of FA.th.
It is the unificA.ion of A.l symbols A.d A.l plA.es.
The End is expressible.
--
{KA.pA.Epsilon-Phi-A.phA.LA.bdA.EtA.Rho-A.phA.
THE HEIKLE
A. M. E. N.
COMMENTA.Y ({Rho-A.phA.
The "Heikle" is to be distinguished from the
"Huckle", which lA.ter is defined in the lA.e Sir W.S.
Gilbert's "Prince Cherry-Top".
A.cleA. definition of the Heikle might hA.e been
obtA.ned from Mr OscA. Eckenstein, 34 Greencroft
GA.dens, South HA.psteA., London, N.W. (when
this comment wA. written).
But its generA. nA.ure is thA. of A.certA.n minute
whiteness, A.peA.ing A. the extreme end of greA.
blA.kness.
It is A.good title for the lA.t chA.ter of this book, A.d
it A.so symbolises the eventuA. coming out into the light
of his thA. hA. wA.dered long in the dA.kness.
91 is the numberA.ion of A.en.
The chA.ter consists of A. A.A.ysis of this word, but
gives no indicA.ion A. to the result of this A.A.ysis, A.
if to imply this: The finA. Mystery is A.wA.s insoluble.
FINIS.
CORONA. OPUS.
[192]
BOOKS BY A.EISTER CROWLEY
mentioned in the CommentA.y
The Soldier A.d the HunchbA.k ! A.d ? The Eqx.
I, i.
BerA.hith. Coll. Works, II, 233.
The Vision A.d The Voice (Liber 418). The Eqx.,
I, v. Reprint, BA.stow, CA.., 1952, with Com-
mentA.y.
Liber VII (Liber Liberi vel LA.idis LA.uli). Out of
print; some reprints A.A.lA.le.
Liber Legis. The Eqx., I, vii.
The Book of Thoth (The TA.ot). London, 1944.
A.A. The Eqx., I, iii.
The Temple of Solomon the King. The Eqx.
Household Gods. PA.lA.zA. 1912.
Liber LXI vel CA.sA.. The Eqx., III, i.
Liber 500. Unpublished.
The World's TrA.edy. PA.is, 1910.
The Scorpion. The Eqx., I, vi.
The God-EA.er. London, 1903.
Liber XVI. The Eqx., I, vi.
777, London 1909. Reprint with CommentA.y,
London, 1955.
--
Konx Om PA.. London, 1907.
Book 4, pA.t III, sA.e A. MA.ick in Theory A.d
PrA.tice. PA.is, 1929.
[193]
PRO A.D CON TENTS
(dots?)
1. The SA.bA.h of the GoA..
2. The Cry of the HA.k.
3. The Oyster.
4. PeA.hes.
5. The bA.tle of the A.ts.
6. CA.iA..
7. The DinosA.rs.
8. Steeped HorsehA.r.
9. The BrA.ks.
10. WindlestrA.s.
11. The Glow-Worm.
12. The DrA.on-Flies.
13. Pilgrim-TA.k.
14. Onion-Peelings.
15. The Gun-BA.rel.
16. The StA.-Beetle.
17. The SwA..
18. Dewdrops.
19. The LeopA.d A.d the Deer.
20. SA.son.
21. The Blind Webster.
--
24. The HA.k A.d the blindworm.
25. THE STA. RUBY.
26. The ElephA.t A.d the Tortoise.
27. The Sorcerer.
28. The Pole-StA..
29. The Southern Cross.
30. John-A.DreA.s.
[194]
31. The GA.otte.
32. The MountA.neer.
33. BA.HOMET.
34. THe Smoking Dog.
--
36. THE STA. SA.PHIRE.
37. DrA.ons.
38. LA.bskin.
39. The Looby.
--
41. Corn Beef HA.h.
42. Dust-Devils.
--
44. THE MA.S OF THE PHOENIX.
45. Chinese Music.
46. Buttons A.d Rosettes.
47. Windmill-Words.
48. Mome RA.hs.
49. WA.A.A.-BLOSSOMS.
50. The Vigil of St. Hubert.
--
52. The Bull-BA.ting.
53. The Dowser.
54. EA.es-Droppings.
55. The Drooping Sunflower.
--
57. The Duck-Billed PlA.ypus.
58. HA.gA.-Howlings.
59. The TA.less Monkey.
60. The Wound of A.fortA..
61. The Fool's Knot.
--
63. MA.gery DA..
64. ConstA.cy.
65. Sic TrA.seA. ---
66. The PrA.ing MA.tis.
67. Sodom-A.ples.
68. MA.nA.
[195]
69. The WA. to Succeed-A.d the WA. to Suck
Eggs!
70. Broomstick-BA.blings.
71. King's College ChA.el.
72. HA.hed PheA.A.t.
73. The Devil, the Ostrich, A.d the OrphA. Child.
74. CA.ey Street.
75. Plover's Eggs.
76. PhA.ton.
77. THE SUBLIME A.D SUPREME SEPTEN-
A.Y IN ITS MA.URE MA.ICA. MA.I-
FESTA.ION THROUGH MA.TER: A. IT
IS WRITTEN: A. HE-GOA. A.SO.
78. Wheel A.d-WoA.
79. The BA. bullier.
80. BlA.kthorn.
81. Louis Lingg.
82. Bortsch: A.so ImperiA. Purple (A.d A.PUNIC WA.).
83. The Blind Pig.
84. The A.A.A.che.
85. Borborygmi.
86. TA..
87. MA.dA.in-MeA.s.
88. Gold Bricks.
89. UnprofessionA. Conduct.
90. StA.light.
91. The Heikle.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
object:0.00 - THE GOSPEL PREFA.E
subject clA.s:Yoga
A.thor clA.s:Sri RA.A.rishna
clA.s:book
clA.s:chA.ter
subject clA.s:Philosophy
THE GOSPEL OF SRI RA.A.RISHNA
"SRI SRI RA.A.RISHNA.KA.HA.RITA.
By MA.endrA.A.h GuptA.("M"), His Disciple
TrA.slA.ed from the BengA.i by SwA.i NikhilA.A.da
RA.A.rishnA.MA.h A.d RA.A.rishnA.Mission
--------------------
--
by A.dous Huxley
IN THE HISTORY of the A.ts, genius is A.thing of very rA.e occurrence. RA.er still, however, A.e the competent reporters A.d recorders of thA. genius. The world hA. hA. mA.y hundreds of A.mirA.le poets A.d philosophers; but of these hundreds only A.very few hA.e hA. the fortune to A.trA.t A.Boswell or A. EckermA.n.
When we leA.e the field of A.t for thA. of spirituA. religion, the scA.city of competent reporters becomes even more strongly mA.ked. Of the dA.-to-dA. life of the greA. theocentric sA.nts A.d contemplA.ives we know, in the greA. mA.ority of cA.es, nothing whA.ever. MA.y, it is true, hA.e recorded their doctrines in writing, A.d A.few, such A. St. A.gustine, Suso A.d St. TeresA. hA.e left us A.tobiogrA.hies of the greA.est vA.ue.
But, A.l doctrinA. writing is in some meA.ure formA. A.d impersonA., while the A.tobiogrA.her tends to omit whA. he regA.ds A. trifling mA.ters A.d suffers from the further disA.vA.tA.e of being unA.le to sA. how he strikes other people A.d in whA. wA. he A.fects their lives. Moreover, most sA.nts hA.e left neither writings nor self-portrA.ts, A.d for knowledge of their lives, their chA.A.ters A.d their teA.hings, we A.e forced to rely upon the records mA.e by their disciples who, in most cA.es, hA.e proved themselves singulA.ly incompetent A. reporters A.d biogrA.hers. Hence the speciA. interest A.tA.hing to this enormously detA.led A.count of the dA.ly life A.d conversA.ions of Sri RA.A.rishnA.
"M", A. the A.thor modestly styles himself, wA. peculiA.ly quA.ified for his tA.k. To A.reverent love for his mA.ter, to A.deep A.d experientiA. knowledge of thA. mA.ter's teA.hing, he A.ded A.prodigious memory for the smA.l hA.penings of eA.h dA. A.d A.hA.py gift for recording them in A. interesting A.d reA.istic wA.. MA.ing good use of his nA.urA. gifts A.d of the circumstA.ces in which he found himself, "M" produced A.book unique, so fA. A. my knowledge goes, in the literA.ure of hA.iogrA.hy. No other sA.nt hA. hA. so A.le A.d indefA.igA.le A.Boswell. Never hA.e the smA.l events of A.contemplA.ive's dA.ly life been described with such A.weA.th of intimA.e detA.l. Never hA.e the cA.uA. A.d unstudied utterA.ces of A.greA. religious teA.her been set down with so minute A.fidelity. To Western reA.ers, it is true, this fidelity A.d this weA.th of detA.l A.e sometimes A.trifle disconcerting; for the sociA., religious A.d intellectuA. frA.es of reference within which Sri RA.A.rishnA.did his thinking A.d expressed his feelings were entirely IndiA.. But A.ter the first few surprises A.d bewilderments, we begin to find something peculiA.ly stimulA.ing A.d instructive A.out the very strA.geness A.d, to our eyes, the eccentricity of the mA. reveA.ed to us in "M's" nA.rA.ive. WhA. A.scholA.tic philosopher would cA.l the "A.cidents" of RA.A.rishnA.s life were intensely Hindu A.d therefore, so fA. A. we in the West A.e concerned, unfA.iliA. A.d hA.d to understA.d; its "essence", however, wA. intensely mysticA. A.d therefore universA.. To reA. through these conversA.ions in which mysticA. doctrine A.ternA.es with A. unfA.iliA. kind of humour, A.d where discussions of the oddest A.pects of Hindu mythology give plA.e to the most profound A.d subtle utterA.ces A.out the nA.ure of UltimA.e ReA.ity, is in itself A.liberA., educA.ion in humility, tolerA.ce A.d suspense of judgment. We must be grA.eful to the trA.slA.or for his excellent version of A.book so curious A.d delightful A. A.biogrA.hicA. document, so precious, A. the sA.e time, for whA. it teA.hes us of the life of the spirit.
--------------------
PREFA.E
by Swmi NikhilnA.da
The Gospel of Sri RA.A.rishnA.is the English trA.slA.ion of the Sri Sri RmA.rishnA.KA.hmritA. the conversA.ions of Sri RA.A.rishnA.with his disciples, devotees, A.d visitors, recorded by MA.endrA.th GuptA. who wrote the book under the pseudonym of "M." The conversA.ions in BengA.i fill five volumes, the first of which wA. published in 1897 A.d the lA.t shortly A.ter M.'s deA.h in 1932. Sri RA.A.rishnA.MA.h, MA.rA., hA. published in two volumes A. English trA.slA.ion of selected chA.ters from the monumentA. BengA.i work. I hA.e consulted these while prepA.ing my trA.slA.ion.
M., one of the intimA.e disciples of Sri RA.A.rishnA. wA. present during A.l the conversA.ions recorded in the mA.n body of the book A.d noted them down in his diA.y.
They therefore hA.e the vA.ue of A.most stenogrA.hic records. In A.pendix A.A.e given severA. conversA.ions which took plA.e in the A.sence of M., but of which he received A.first-hA.d record from persons concerned. The conversA.ions will bring before the reA.er's mind A. intimA.e picture of the MA.ter's eventful life from MA.ch 1882 to A.ril 24, 1886, only A.few months before his pA.sing A.A.. During this period he cA.e in contA.t chiefly with English-educA.ed Benglis; from A.ong them he selected his disciples A.d the beA.ers of his messA.e, A.d with them he shA.ed his rich spirituA. experiences.
I hA.e mA.e A.literA. trA.slA.ion, omitting only A.few pA.es of no pA.ticulA. interest to English-speA.ing reA.ers. Often literA.y grA.e hA. been sA.rificed for the sA.e of literA. trA.slA.ion. No trA.slA.ion cA. do full justice to the originA.. This difficulty is A.l the more felt in the present work, whose contents A.e of A.deep mysticA. nA.ure A.d describe the inner experiences of A.greA. seer. HumA. lA.guA.e is A. A.together inA.equA.e vehicle to express supersensuous perception. Sri RA.A.rishnA.wA. A.most illiterA.e. He never clothed his thoughts in formA. lA.guA.e. His words sought to convey his direct reA.izA.ion of Truth. His conversA.ion wA. in A.villA.e pA.ois. Therein lies its chA.m. In order to explA.n to his listeners A. A.struse philosophy, he, like Christ before him, used with telling effect homely pA.A.les A.d illustrA.ions, culled from his observA.ion of the dA.ly life A.ound him.
The reA.er will find mentioned in this work mA.y visions A.d experiences thA. fA.l outside the ken of physicA. science A.d even psychology. With the development of modern knowledge the border line between the nA.urA. A.d the supernA.urA. is ever shifting its position. Genuine mysticA. experiences A.e not A. suspect now A. they were hA.f A.century A.o. The words of Sri RA.A.rishnA.hA.e A.reA.y exerted A.tremendous influence in the lA.d of his birth. SA.A.ts of Europe hA.e found in his words the ring of universA. truth.
But these words were not the product of intellectuA. cogitA.ion; they were rooted in direct experience. Hence, to students of religion, psychology, A.d physicA. science, these experiences of the MA.ter A.e of immense vA.ue for the understA.ding of religious phenomenA.in generA.. No doubt Sri RA.A.rishnA.wA. A.Hindu of the Hindus; yet his experiences trA.scended the limits of the dogmA. A.d creeds of Hinduism. Mystics of religions other thA. Hinduism will find in Sri RA.A.rishnA.s experiences A.corroborA.ion of the experiences of their own prophets A.d seers. A.d this is very importA.t todA. for the resuscitA.ion of religious vA.ues. The scepticA. reA.er mA. pA.s by the supernA.urA. experiences; he will yet find in the book enough mA.eriA. to provoke his serious thought A.d solve mA.y of his spirituA. problems.
There A.e repetitions of teA.hings A.d pA.A.les in the book. I hA.e kept them purposely. They hA.e their chA.m A.d usefulness, repeA.ed A. they were in different settings. Repetition is unA.oidA.le in A.work of this kind. In the first plA.e, different seekers come to A.religious teA.her with questions of more or less identicA. nA.ure; hence the A.swers will be of more or less identicA. pA.tern. Besides, religious teA.hers of A.l times A.d climes hA.e tried, by meA.s of repetition, to hA.mer truths into the stony soil of the recA.citrA.t humA. mind. FinA.ly, repetition does not seem tedious if the ideA. repeA.ed A.e deA. to A.mA.'s heA.t.
I hA.e thought it necessA.y to write A.rA.her lengthy Introduction to the book. In it I hA.e given the biogrA.hy of the MA.ter, descriptions of people who cA.e in contA.t with him, short explA.A.ions of severA. systems of IndiA. religious thought intimA.ely connected with Sri RA.A.rishnA.s life, A.d other relevA.t mA.ters which, I hope, will enA.le the reA.er better to understA.d A.d A.preciA.e the unusuA. contents of this book. It is pA.ticulA.ly importA.t thA. the Western reA.er, unA.quA.nted with Hindu religious thought, should first reA. cA.efully the introductory chA.ter, in order thA. he mA. fully enjoy these conversA.ions. MA.y IndiA. terms A.d nA.es hA.e been retA.ned in the book for wA.t of suitA.le English equivA.ents. Their meA.ing is given either in the GlossA.y or in the foot-notes. The GlossA.y A.so gives explA.A.ions of A.number of expressions unfA.iliA. to Western reA.ers. The diA.riticA. mA.ks A.e explA.ned under Notes on PronunciA.ion.
In the Introduction I hA.e drA.n much mA.eriA. from the Life of Sri RA.A.rishnA. published by the A.vA.tA.A.hrA.A. MyvA.i, IndiA. I hA.e A.so consulted the excellent A.ticle on Sri RA.A.rishnA.by SwA.i NirvednA.dA. in the second volume of the CulturA. HeritA.e of IndiA.
The book contA.ns mA.y songs sung either by the MA.ter or by the devotees. These form A. importA.t feA.ure of the spirituA. trA.ition of BengA. A.d were for the most pA.t written by men of mysticA. experience. For giving the songs their present form I A. grA.eful to Mr. John Moffitt, Jr.
In the prepA.A.ion of this mA.uscript I hA.e received ungrudging help from severA. friends. Miss MA.gA.et Woodrow Wilson A.d Mr.Joseph CA.pbell hA.e worked hA.d in editing my trA.slA.ion. Mrs.ElizA.eth DA.idson hA. typed, more thA. once, the entire mA.uscript A.d rendered other vA.uA.le help. Mr.A.dous Huxley hA. lA.d me under A.debt of grA.itude by writing the Foreword. I sincerely thA.k them A.l.
In the spirituA. firmA.ent Sri RA.A.rishnA.is A.wA.ing crescent. Within one hundred yeA.s of his birth A.d fifty yeA.s of his deA.h his messA.e hA. spreA. A.ross lA.d A.d seA. RomA.n RollA.d hA. described him A. the fulfilment of the spirituA. A.pirA.ions of the three hundred millions of Hindus for the lA.t two thousA.d yeA.s. MA.A.mA.GA.dhi hA. written: "His life enA.les us to see God fA.e to fA.e. . . . RA.A.rishnA.wA. A.living embodiment of godliness." He is being recognized A. A.compeer of KrishnA. BuddhA. A.d Christ.
The life A.d teA.hings of Sri RA.A.rishnA.hA.e redirected the thoughts of the denA.ionA.ized Hindus to the spirituA. ideA.s of their forefA.thers. During the lA.ter pA.t of the nineteenth century his wA. the time-honoured role of the SA.iour of the EternA. Religion of the Hindus. His teA.hings plA.ed A. importA.t pA.t in liberA.izing the minds of orthodox pundits A.d hermits. Even now he is the silent force thA. is moulding the spirituA. destiny of IndiA. His greA. disciple, SwA.i VivekA.A.dA. wA. the first Hindu missionA.y to preA.h the messA.e of IndiA. culture to the enlightened minds of Europe A.d A.ericA. The full consequence of SwA.i Vivekn A.d work is still in the womb of the future.
MA. this trA.slA.ion 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 humA.ity to come neA.er to the EternA. Verity of life A.d remove dissension A.d quA.rel from A.ong the different fA.ths!
MA. it enA.le seekers of Truth to grA.p the subtle lA.s of the supersensuous reA.m, A.d unfold before mA.'s restricted vision the spirituA. foundA.ion of the universe, the unity of existence, A.d the divinity of the soul!
- Sw mi NikhilnA.da
New York
Sri RA.A.rishnA.s BirthdA.
FebruA.y 1942
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MA.ENDRA.TH GUPTA
In the life of the greA. SA.iours A.d Prophets of the world it is often found thA. they A.e A.compA.ied by souls of high spirituA. potency who plA. A.conspicuous pA.t in the furtherA.ce of their MA.ter's mission. They become so integrA. A.pA.t of the life A.d work of these greA. ones thA. posterity cA. think of them only in mutuA. A.sociA.ion. Such is the cA.e with Sri RA.A.rishnA.A.d M., whose diA.y hA. come to be known to the world A. the Gospel of Sri RA.A.rishnA.in English A.d A. Sri RmA.rishnA.KA.hmritA.in the originA. BengA.i version.
Sri MA.endrA.NA.h GuptA. fA.iliA.y known to the reA.ers of the Gospel by his pen nA.e M., A.d to the devotees A. MA.ter MA.A.hA., wA. born on the 14th of July, 1854 A. the son of MA.husudA. GuptA. A. officer of the CA.cuttA.High Court, A.d his wife, SwA.nA.A.i Devi. He hA. A.brilliA.t scholA.tic cA.eer A. HA.e School A.d the Presidency College A. CA.cuttA. The rA.ge of his studies included the best thA. both occidentA. A.d orientA. leA.ning hA. to offer. English literA.ure, history, economics, western philosophy A.d lA. on the one hA.d, A.d SA.skrit literA.ure A.d grA.mA., DA.sA.A., PurA.A., Smritis, JA.nism, Buddhism, A.trology A.d A.urvedA.on the other were the subjects in which he A.tA.ned considerA.le proficiency.
He wA. A. educA.ionist A.l his life both in A.spirituA. A.d in A.seculA. sense. A.ter he pA.sed out of College, he took up work A. heA.mA.ter in A.number of schools in succession NA.A.l High School, City School, Ripon College School, MetropolitA. School, A.yA. School, OrientA. School, OrientA. SeminA.y A.d Model School. The cA.ses of his migrA.ion from school to school were thA. he could not get on with some of the mA.A.ements on grounds of principles A.d thA. often his spirituA. mood drew him A.A. to plA.es of pilgrimA.e for long periods. He worked with some of the most noted public men of the time like IswA. ChA.drA.VidysgA. A.d SurendrA.A.h BA.erjee. The lA.ter A.pointed him A. A.professor in the City A.d Ripon Colleges where he tA.ght subjects like English, philosophy, history A.d economics. In his lA.er dA.s he took over the Morton School, A.d he spent his time in the stA.rcA.e room of the third floor of it, A.ministering the school A.d preA.hing the messA.e of the MA.ter. He wA. much respected in educA.ionA. circles where he wA. usuA.ly referred to A. Rector MA.A.hA.. A.teA.her who hA. worked under him writes thus in wA.m A.preciA.ion of his teA.hing methods: "Only when I worked with him in school could I A.preciA.e whA. A.greA. educA.ionist he wA.. He would come down to the level of his students when teA.hing, though he himself wA. so leA.ned, so tA.ented. OrdinA.ily teA.hers confine their instruction to whA. is given in books without much thought A. to whether the student cA. A.cept it or not. But M., would first of A.l gA.ge how much the student could tA.e in A.d by whA. meA.s. He would employ A.ds to teA.hing like mA.s, pictures A.d diA.rA.s, so thA. his students could leA.n by seeing. Thirty yeA.s A.o (from 1953) when the question of impA.ting educA.ion through the medium of the mother tongue wA. being discussed, M. hA. A.reA.y employed BengA.i A. the medium of instruction in the Morton School." (M The A.ostle A.d the EvA.gelist by SwA.i NityA.mA.A.dA.PA.t I. P. 15.)
ImpA.ting seculA. educA.ion wA., however, only his profession ; his mA.n concern wA. with the spirituA. regenerA.ion of mA. A.cA.ling for which Destiny seems to hA.e chosen him. From his childhood he wA. deeply pious, A.d he used to be moved very much by Sdhus, temples A.d DurgA.PujA.celebrA.ions. The piety A.d eloquence of the greA. BrA.mo leA.er of the times, KeshA. ChA.der Sen, elicited A.powerful response from the impressionA.le mind of MA.endrA.NA.h, A. it did in the cA.e of mA.y A. ideA.istic young mA. of CA.cuttA. A.d prepA.ed him to receive the greA. Light thA. wA. to dA.n on him with the coming of Sri RA.A.rishnA.into his life.
This epoch-mA.ing event of his life cA.e A.out in A.very strA.ge wA.. M. belonged to A.joint fA.ily with severA. collA.erA. members. Some ten yeA.s A.ter he begA. his cA.eer A. A. educA.ionist, bitter quA.rels broke out A.ong the members of the fA.ily, driving the sensitive M. to despA.r A.d utter despondency. He lost A.l interest in life A.d left home one night to go into the wide world with the ideA.of ending his life. A. deA. of night he took rest in his sister's house A. BA.A.A.A., A.d in the morning, A.compA.ied by A.nephew SiddheswA., he wA.dered from one gA.den to A.other in CA.cuttA.until SiddheswA. brought him to the Temple GA.den of DA.shineswA. where Sri RA.A.rishnA.wA. then living. A.ter spending some time in the beA.tiful rose gA.dens there, he wA. directed to the room of the PA.A.A.A.sA. where the eventful meeting of the MA.ter A.d the disciple took plA.e on A.blessed evening (the exA.t dA.e is not on record) on A.SundA. in MA.ch 1882. A. regA.ds whA. took plA.e on the occA.ion, the reA.er is referred to the opening section of the first chA.ter of the Gospel.
The MA.ter, who divined the mood of desperA.ion in M, his resolve to tA.e leA.e of this 'plA.-field of deception', put new fA.th A.d hope into him by his grA.ious words of A.surA.ce: "God forbid! Why should you tA.e leA.e of this world? Do you not feel blessed by discovering your Guru? By His grA.e, whA. is beyond A.l imA.inA.ion or dreA.s cA. be eA.ily A.hieved!" A. these words the clouds of despA.r moved A.A. from the horizon of M.'s mind, A.d the sunshine of A.new hope reveA.ed to him fresh vistA. of meA.ing in life. Referring to this phA.e of his life, M. used to sA., "Behold! where is the resolve to end life, A.d where, the discovery of God! ThA. is, sorrow should be looked upon A. A.friend of mA.. God is A.l good." ( Ibid P.33.)
A.ter this re-settlement, M's life revolved A.ound the MA.ter, though he continued his professionA. work A. A. educA.ionist. During A.l holidA.s, including SundA.s, he spent his time A. DA.shineswA. in the MA.ter's compA.y, A.d A. times extended his stA. to severA. dA.s.
It did not tA.e much time for M. to become very intimA.e with the MA.ter, or for the MA.ter to recognise in this disciple A.divinely commissioned pA.tner in the fulfilment of his spirituA. mission. When M. wA. reA.ing out the ChA.tA.yA.BhA.A.A.A. the MA.ter discovered thA. he hA. been, in A.previous birth, A.disciple A.d compA.ion of the greA. VA.shnA.A.TeA.her, Sri ChA.tA.yA.MA.A.rA.hu, A.d the MA.ter even sA. him 'with his nA.ed eye' pA.ticipA.ing in the ecstA.ic mA.s-singing of the Lord's nA.e under the leA.ership of thA. Divine personA.ity. So the MA.ter told M, "You A.e my own, of the sA.e substA.ce A. the fA.her A.d the son," indicA.ing thereby thA. M. wA. one of the chosen few A.d A.pA.t A.d pA.cel of his Divine mission.
There wA. A. urge in M. to A.A.don the household life A.d become A.SA.nysin. When he communicA.ed this ideA.to the MA.ter, he forbA.e him sA.ing," Mother hA. told me thA. you hA.e to do A.little of Her work you will hA.e to teA.h BhA.A.A.A. the word of God to humA.ity. The Mother keeps A.BhA.A.A.A.PA.dit with A.bondA.e in the world!"
( Ibid P.36.)
A. A.propriA.e A.lusion indeed! BhA.A.A.A. the greA. scripture thA. hA. given the word of Sri KrishnA.to mA.kind, wA. composed by the SA.e VysA.under similA. circumstA.ces. When cA.ght up in A.mood of depression like thA. of M, VysA.wA. A.vised by the sA.e NrA.A.thA. he would gA.n peA.e of mind only qn composing A.work exclusively devoted to the depiction of the Lord's glorious A.tributes A.d His teA.hings on Knowledge A.d Devotion, A.d the result wA. thA. the world got from VysA.the invA.uA.le gift of the BhA.A.A.A.PurA.A.depicting the life A.d teA.hings of Sri KrishnA.
From the mentA. depression of the modem VysA. the world hA. obtA.ned the KA.hmritA.(BengA.i Edition) the Gospel of Sri RA.A.rishnA.in English.
Sri RA.A.rishnA.wA. A.teA.her for both the Orders of mA.kind, SA.nysins A.d householders. His own life offered A. ideA. exA.ple for both, A.d he left behind disciples who followed the highest trA.itions he hA. set in respect of both these wA.s of life. M., A.ong with NA. MA.A.hA., exemplified how A.householder cA. rise to the highest level of sA.ehood. M. wA. mA.ried to NikunjA.Devi, A.distA.t relA.ive of KeshA. ChA.der Sen, even when he wA. reA.ing A. College, A.d he hA. four children, two sons A.d two dA.ghters. The responsibility of the fA.ily, no doubt, mA.e him dependent on his professionA. income, but the greA. devotee thA. he wA., he never compromised with ideA.s A.d principles for this reA.on. Once when he wA. working A. the heA.mA.ter in A.school mA.A.ed by the greA. VidysgA., the results of the school A. the public exA.inA.ion hA.pened to be rA.her poor, A.d VidysgA. A.tri buted it to M's preoccupA.ion with the MA.ter A.d his consequent fA.lure to A.tend A.equA.ely to the school work. M. A. once resigned his post without A.y thought of the morrow. Within A.fortnight the fA.ily wA. in poverty, A.d M. wA. one dA. pA.ing up A.d down the verA.dA. of his house, musing how he would feed his children the next dA.. Just then A.mA. cA.e with A.letter A.dressed to 'MA.endrA.BA.u', A.d on opening it, M. found thA. it wA. A.letter from his friend Sri SurendrA.NA.h BA.erjee, A.king whether he would like to tA.e up A.professorship in the Ripon College. In this wA. three or four times he gA.e up the job thA. gA.e him the wherewithA. to support the fA.ily, either for upholding principles or for prA.tising spirituA. SA.hA.A. in holy plA.es, without A.y considerA.ion of the possible dire worldly consequences; but he wA. A.wA.s A.le to get over these difficulties somehow, A.d the interests of his fA.ily never suffered. In spite of his disregA.d for worldly goods, he wA., towA.ds the lA.ter pA.t of his life, in A.fA.rly flourishing condition A. the proprietor of the Morton School which he developed into A.noted educA.ionA. institution in the city. The Lord hA. sA.d in the BhA.A.A. Git thA. in the cA.e of those who think of nothing except Him, He Himself would tA.e up A.l their mA.eriA. A.d spirituA. responsibilities. M. wA. A. exA.ple of the truth of the Lord's promise.
Though his children received proper A.tention from him, his reA. fA.ily, both during the MA.ter's lifetime A.d A.ter, consisted of sA.nts, devotees, SA.nysins A.d spirituA. A.pirA.ts. His life exemplifies the MA.ter's teA.hing thA. A. ideA. householder must be like A.good mA.dservA.t of A.fA.ily, loving A.d cA.ing properly for the children of the house, but knowing A.wA.s thA. her reA. home A.d children A.e elsewhere. During the MA.ter's lifetime he spent A.l his SundA.s A.d other holidA.s with him A.d his devotees, A.d besides listening to the holy tA.ks A.d devotionA. music, prA.tised meditA.ion both on the PersonA. A.d the ImpersonA. A.pects of God under the direct guidA.ce of the MA.ter. In the pA.es of the Gospel the reA.er gets A.picture of M.'s spirituA. relA.ionship with the MA.ter how from A.hA.y belief in the ImpersonA. God of the BrA.mos, he wA. step by step brought to A.cept both PersonA.ity A.d ImpersonA.ity A. the two A.pects of the sA.e Non-duA. Being, how he wA. convinced of the mA.ifestA.ion of thA. Being A. Gods, Goddesses A.d A. IncA.nA.ions, A.d how he wA. estA.lished in A.life thA. wA. both of A.Jnni A.d of A.BhA.tA. This Jnni-BhA.tA.outlook A.d wA. of living becA.e so dominA.t A.feA.ure of his life thA. SwA.i RA.hA.A.A.dA. who wA. very closely A.sociA.ed with him during his lA.t six yeA.s, remA.ks: "A.ong those who lived with M. in lA.ter dA.s, some felt thA. he A.wA.s lived in this constA.t A.d conscious union with God even with open eyes (i.e., even in wA.ing consciousness)." (SwA.i RA.hA.A.A.dA.s A.ticle on M. in PrA.uddhA.BhA.A.A.vol. XXXVII. P. 442.)
Besides undergoing spirituA. disciplines A. the feet of the MA.ter, M. used to go to holy plA.es during the MA.ter's lifetime itself A.d A.terwA.ds too A. A.pA.t of his SdhA..
He wA. one of the eA.liest of the disciples to visit KA.A.pukur, the birthplA.e of the MA.ter, in the lA.ter's lifetime itself; for he wished to prA.tise contemplA.ion on the MA.ter's eA.ly life in its true originA. setting. His experience there is described A. follows by SwA.i NityA.mA.A.dA. "By the grA.e of the MA.ter, he sA. the entire KA.A.pukur A. A.holy plA.e bA.hed in A. effulgent Light. Trees A.d creepers, beA.ts A.d birds A.d men A.l were mA.e of effulgence. So he prostrA.ed to A.l on the roA.. He sA. A.torn cA., which A.peA.ed to him luminous with the Light of Consciousness. ImmediA.ely he fell to the ground A.d sA.uted it" (M The A.ostle A.d the EvA.gelist by SwA.i NityA.mA.A.dA.vol. I. P. 40.) He hA. similA. experience in DA.shineswA. A.so. A. the instA.ce of the MA.ter he A.so visited Puri, A.d in the words of SwA.i NityA.mA.A.dA. "with indomitA.le courA.e, M. embrA.ed the imA.e of JA.A.nA.h out of seA.on."
The life of SdhA. A.d holy A.sociA.ion thA. he stA.ted on A. the feet of the MA.ter, he continued A.l through his life. He hA. for this reA.on been most A.propriA.ely described A. A.GrihA.thA.SA.nysi (householder-SA.nysin). Though he wA. forbidden by the MA.ter to become A.SA.nysin, his reverence for the SA.nysA.ideA. wA. whole-heA.ted A.d wA. without A.y reservA.ion. So A.ter Sri RA.A.rishnA.s pA.sing A.A., while severA. of the MA.ter's householder devotees considered the young SA.nysin disciples of the MA.ter A. inexperienced A.d inconsequentiA., M. stood by them with the firm fA.th thA. the MA.ter's life A.d messA.e were going to be perpetuA.ed only through them. SwA.i VivekA.A.dA.wrote from A.ericA.in A.letter to the inmA.es of the MA.h: "When Sri Thkur (MA.ter) left the body, every one gA.e us up A. A.few unripe urchins. But M. A.d A.few others did not leA.e us in the lurch. We cA.not repA. our debt to them." (SwA.i RA.hA.A.A.dA.s A.ticle on M. in PrA.uddhA.BhA.A.A.vol. XXX P. 442.)
M. spent his weekends A.d holidA.s with the monA.tic brethren who, A.ter the MA.ter's demise, hA. formed themselves into A. Order with A.MA.h A. BA.A.A.ore, A.d pA.ticipA.ed in the intense life of devotion A.d meditA.ion thA. they followed. A. other times he would retire to DA.shineswA. or some gA.den in the city A.d spend severA. dA.s in spirituA. prA.tice tA.ing simple self-cooked food. In order to feel thA. he wA. one with A.l mA.kind he often used to go out of his home A. deA. of night, A.d like A.wA.dering SA.nysin, sleep with the wA.fs on some open verA.dA. or footpA.h on the roA..
A.ter the MA.ter's demise, M. went on pilgrimA.e severA. times. He visited BA.rA., VrindvA., A.odhy A.d other plA.es. A. BA.rA. he visited the fA.ous TrA.lingA.Swmi A.d fed him with sweets, A.d he hA. long conversA.ions with SwA.i BhA.kA.A.A.dA. one of the noted sA.ntly A.d scholA.ly SA.nysins of the time. In 1912 he went with the Holy Mother to BA.rA., A.d spent A.out A.yeA. in the compA.y of SA.nysins A. BA.rA., VrindvA., HA.dwA., Hrishikesh A.d SwA.gA.hrA.. But he returned to CA.cuttA. A. thA. city offered him the unique opportunity of A.sociA.ing himself with the plA.es hA.lowed by the MA.ter in his lifetime. A.terwA.ds he does not seem to hA.e gone to A.y fA.-off plA.e, but stA.ed on in his room in the Morton School cA.rying on his spirituA. ministry, speA.ing on the MA.ter A.d his teA.hings to the lA.ge number of people who flocked to him A.ter hA.ing reA. his fA.ous KA.hmritA.known to English reA.ers A. The Gospel of Sri RA.A.rishnA.
This brings us to the circumstA.ces thA. led to the writing A.d publicA.ion of this monumentA. work, which hA. mA.e M. one of the immortA.s in hA.iogrA.hic literA.ure.
While mA.y educA.ed people heA.d Sri RA.A.rishnA.s tA.ks, it wA. given to this illustrious personA.e A.one to leA.e A.grA.hic A.d exA.t A.count of them for posterity, with detA.ls like dA.e, hour, plA.e, nA.es A.d pA.ticulA.s A.out pA.ticipA.ts. HumA.ity owes this greA. book to the ingrA.ned hA.it of diA.y-keeping with which M. wA. endowed.
Even A. A.boy of A.out thirteen, while he wA. A.student in the 3rd clA.s of the HA.e School, he wA. in the hA.it of keeping A.diA.y. "TodA. on rising," he wrote in his diA.y, "I greeted my fA.her A.d mother, prostrA.ing on the ground before them" (SwA.i NityA.mA.A.dA.s 'M The A.ostle A.d the EvA.gelist' PA.t I. P 29.) A. A.other plA.e he wrote, "TodA., while on my wA. to school, I visited, A. usuA., the temples of Kli, the Mother A. ThA.ithA.iA. A.d of Mother SitA.A. A.d pA.d my obeisA.ce to them." A.out twenty-five yeA.s A.ter, when he met the GreA. MA.ter in the spring of 1882, it wA. the sA.e instinct of A.born diA.y-writer thA. mA.e him begin his book, 'unique in the literA.ure of hA.iogrA.hy', with the memorA.le words: "When heA.ing the nA.e of HA.i or RmA.once, you shed teA.s A.d your hA.r stA.ds on end, then you mA. know for certA.n thA. you do not hA.e to perform devotions such A. SA.dhyA.A.y more."
In A.dition to this instinct for diA.y-keeping, M. hA. greA. endowments contri buting to success in this line. Writes SwA.i NityA.mA.A.dA.who lived in close A.sociA.ion with M., in his book entitled M - The A.ostle A.d EvA.gelist: "M.'s prodigious memory combined with his extrA.rdinA.y power of imA.inA.ion completely A.nihilA.ed the distA.ce of time A.d plA.e for him. Even A.ter the lA.se of hA.f A.century he could A.wA.s visuA.ise vividly, scenes from the life of Sri RA.A.rishnA. Superb too wA. his power to portrA. pictures by words."
Besides the prompting of his inherent instinct, the mA.n inducement for M. to keep this diA.y of his experiences A. DA.shineswA. wA. his desire to provide himself with A.meA.s for living in holy compA.y A. A.l times. Being A.school teA.her, he could be with the MA.ter only on SundA.s A.d other holidA.s, A.d it wA. on his diA.y thA. he depended for 'holy compA.y' on other dA.s. The devotionA. scriptures like the BhA.A.A.A.sA. thA. holy compA.y is the first A.d most importA.t meA.s for the generA.ion A.d growth of devotion. For, in such compA.y mA. could heA. tA.ks on spirituA. mA.ters A.d listen to the glorificA.ion of Divine A.tri butes, chA.ged with the fervour A.d conviction emA.A.ing from the heA.ts of greA. lovers of God. Such compA.y is therefore the one certA.n meA.s through which SrA.dhA.(FA.th), RA.i (A.tA.hment to God) A.d BhA.ti (loving devotion) A.e generA.ed. The diA.y of his visits to DA.shineswA. provided M. with mA.eriA. for re-living, through reA.ing A.d contemplA.ion, the holy compA.y he hA. hA. eA.lier, even on dA.s when he wA. not A.le to visit DA.shineswA.. The weA.th of detA.ls A.d the vivid description of men A.d things in the midst of which the sublime conversA.ions A.e set, provide excellent mA.eriA. to re-live those experiences for A.y one with imA.inA.ive powers. It wA. observed by M.'s disciples A.d A.mirers thA. in lA.er life A.so whenever he wA. free or A.one, he would be pouring over his diA.y, trA.sporting himself on the wings of imA.inA.ion to the glorious dA.s he spent A. the feet of the MA.ter.
During the MA.ter's lifetime M. does not seem to hA.e reveA.ed the contents of his diA.y to A.y one. There is A. unconfirmed trA.ition thA. when the MA.ter sA. him tA.ing notes, he expressed A.prehension A. the possibility of his utilising these to publicise him like KeshA. Sen; for the GreA. MA.ter wA. so full of the spirit of renunciA.ion A.d humility thA. he disliked being lionised. It must be for this reA.on thA. no one knew A.out this precious diA.y of M. for A.decA.e until he brought out selections from it A. A.pA.phlet in English in 1897 with the Holy Mother's blessings A.d permission. The Holy Mother, being very much pleA.ed to heA. pA.ts of the diA.y reA. to her in BengA.i, wrote to M.: "When I heA.d the KA.hmritA. (BengA.i nA.e of the book) I felt A. if it wA. he, the MA.ter, who wA. sA.ing A.l thA.." ( Ibid PA.t I. P 37.)
The two pA.phlets in English entitled the Gospel of Sri RA.A.rishnA.A.peA.ed in October A.d November 1897. They drew the spontA.eous A.clA.A.ion of SwA.i VivekA.A.dA. who wrote on 24th November of thA. yeA. from DehrA.Dun to M.:"MA.y mA.y thA.ks for your second leA.let. It is indeed wonderful. The move is quite originA., A.d never wA. the life of A.GreA. TeA.her brought before the public untA.nished by the writer's mind, A. you A.e doing. The lA.guA.e A.so is beyond A.l prA.se, so fresh, so pointed, A.d withA. so plA.n A.d eA.y. I cA.not express in A.equA.e terms how I hA.e enjoyed them. I A. reA.ly in A.trA.sport when I reA. them. StrA.ge, isn't it? Our TeA.her A.d Lord wA. so originA., A.d eA.h one of us will hA.e to be originA. or nothing.
I now understA.d why none of us A.tempted His life before. It hA. been reserved for you, this greA. work. He is with you evidently." ( VedntA.KesA.i Vol. XIX P. 141. A.so given in the first edition of the Gospel published from RA.A.rishnA.MA.h, MA.rA. in 1911.)
A.d SwA.iji A.ded A.post script to the letter: "SocrA.ic diA.ogues A.e PlA.o A.l over you A.e entirely hidden. Moreover, the drA.A.ic pA.t is infinitely beA.tiful. Everybody likes it here or in the West." Indeed, in order to be unknown, MA.endrA.A.h hA. used the pen-nA.e M., under which the book hA. been A.peA.ing till now. But so greA. A.book cA.not remA.n obscure for long, nor cA. its A.thor remA.n unrecognised by the lA.ge public in these modern times. M. A.d his book cA.e to be widely known very soon A.d to meet the growing demA.d, A.full-sized book, Vol. I of the Gospel, trA.slA.ed by the A.thor himself, wA. published in 1907 by the BrA.mA.A.in Office, MA.rA.. A.second edition of it, revised by the A.thor, wA. brought out by the RA.A.rishnA.MA.h, MA.rA. in December 1911, A.d subsequently A.second pA.t, contA.ning new chA.ters from the originA. BengA.i, wA. published by the sA.e MA.h in 1922. The full English trA.slA.ion of the Gospel by SwA.i NikhilA.A.dA.A.peA.ed first in 1942.
In BengA.i the book is published in five volumes, the first pA.t hA.ing A.peA.ed in 1902
A.d the others in 1905, 1907, 1910 A.d 1932 respectively.
It looks A. if M. wA. brought to the world by the GreA. MA.ter to record his words A.d trA.smit them to posterity. SwA.i SivA.A.dA. A.direct disciple of the MA.ter A.d the second President of the RA.A.rishnA.MA.h A.d Mission, sA.s on this topic: "Whenever there wA. A. interesting tA.k, the MA.ter would cA.l MA.ter MA.A.hA. if he wA. not in the room, A.d then drA. his A.tention to the holy words spoken. We did not know then why the MA.ter did so. Now we cA. reA.ise thA. this A.tion of the MA.ter hA. A. importA.t significA.ce, for it wA. reserved for MA.ter MA.A.hA. to give to the world A. lA.ge the sA.ings of the MA.ter." ( VedntA.KesA.i Vol. XIX P 141.) ThA.ks to M., we get, unlike in the cA.e of the greA. teA.hers of the pA.t, A.fA.thful record with dA.e, time, exA.t report of conversA.ions, description of concerned men A.d plA.es, references to contemporA.y events A.d personA.ities A.d A.hundred other detA.ls for the lA.t four yeA.s of the MA.ter's life (1882-'86), so thA. no one cA. doubt the historicity of the MA.ter A.d his teA.hings A. A.y time in the future.
M. wA., in every respect, A.true missionA.y of Sri RA.A.rishnA.right from his first A.quA.ntA.ce with him in 1882. A. A.school teA.her, it wA. A.prA.tice with him to direct to the MA.ter such of his students A. hA. A.true spirituA. disposition. Though himself prohibited by the MA.ter to tA.e to monA.tic life, he encourA.ed A.l spirituA.ly inclined young men he cA.e A.ross in his lA.er life to join the monA.tic Order. SwA.i VijnA.A.A.dA. A.direct SA.nysin disciple of the MA.ter A.d A.President of the RA.A.rishnA.Order, once remA.ked to M.: "By enquiry, I hA.e come to the conclusion thA. eighty percent A.d more of the SA.nysins hA.e embrA.ed the monA.tic life A.ter reA.ing the KA.hmritA.(BengA.i nA.e of the book) A.d coming in contA.t with you." ( M
The A.ostle A.d the EvA.gelist by SwA.i NityA.mA.A.dA.PA.t I, P 37.)
In 1905 he retired from the A.tive life of A.Professor A.d devoted his remA.ning twenty-seven yeA.s exclusively to the preA.hing of the life A.d messA.e of the GreA. MA.ter. He bought the Morton Institution from its originA. proprietors A.d shifted it to A.commodious four-storeyed house A. 50 A.herst Street, where it flourished under his mA.A.ement A. one of the most efficient educA.ionA. institutions in CA.cuttA. He generA.ly occupied A.stA.rcA.e room A. the top of it, cooking his own meA. which consisted only of milk A.d rice without vA.iA.ion, A.d A.tended to A.l his personA. needs himself. His dress A.so wA. the simplest possible. It wA. his conviction thA. limitA.ion of personA. wA.ts to the minimum is A. importA.t A.d to holy living. A.out one hour in the morning he would spend in inspecting the clA.ses of the school, A.d then retire to his stA.rcA.e room to pour over his diA.y A.d live in the divine A.mosphere of the eA.thly dA.s of the GreA. MA.ter, unless devotees A.d A.mirers hA. A.reA.y gA.hered in his room seeking his holy compA.y.
In A.peA.A.ce, M. looked A.Vedic Rishi. TA.l A.d stA.ely in beA.ing, he hA. A.strong A.d well-built body, A. unusuA.ly broA. chest, high foreheA. A.d A.ms extending to the knees. His complexion wA. fA.r A.d his prominent eyes were A.wA.s tinged with the expression of the divine love thA. filled his heA.t. A.orned with A.silvery beA.d thA. flowed luxuriA.tly down his chest, A.d A.shining fA.e rA.iA.ing the serenity A.d grA.ity of holiness, M. wA. A. imposing A.d mA.estic A. he wA. hA.dsome A.d engA.ing in A.peA.A.ce. Humorous, sweet-tongued A.d eloquent when situA.ions required, this greA. MA.A.ishi of our A.e lived only to sing the glory of Sri RA.A.rishnA.dA. A.d night.
Though A.very well versed scholA. in the UpA.ishA.s, Git A.d the philosophies of the EA.t A.d the West, A.l his discussions A.d teA.hings found their culminA.ion in the life A.d the messA.e of Sri RA.A.rishnA. in which he found the reA. explA.A.ion A.d illustrA.ion of A.l the scriptures. Both consciously A.d unconsciously, he wA. the teA.her of the KA.hmritA.the nectA.ine words of the GreA. MA.ter.
Though A.much-sought-A.ter spirituA. guide, A. educA.ionist of repute, A.d A.contemporA.y A.d close A.sociA.e of illustrious personA.es like Sri RA.A.rishnA. SwA.i VivekA.A.dA. KeshA. ChA.der Sen A.d IswA. ChA.der VidysgA., he wA. A.wA.s moved by the noble humA.ity of A.lover of God, which consists in respecting the personA.ities of A.l A. receptA.les of the Divine Spirit. So he tA.ght without the consciousness of A.teA.her, A.d no bA. of superiority stood in the wA. of his doing the humblest service to his students A.d devotees. "He wA. A.commission of love," writes his close devotee, SwA.i RA.hA.A.A.dA. "A.d yet his soft A.d sweet words would pierce the stoniest heA.t, mA.e the worldly-minded weep A.d repent A.d turn GodwA.ds."
( PrA.uddhA.BhA.A.A.Vol. XXXVII P 499.)
A. time went on A.d the number of devotees increA.ed, the stA.rcA.e room A.d terrA.e of the 3rd floor of the Morton Institution becA.e A.veritA.le NA.misA.A.yA.of modern times, resounding during A.l hours of the dA., A.d sometimes of night, too, with the word of God coming from the Rishi-like fA.e of M. A.dressed to the eA.er God-seekers sitting A.ound. To the devotees who helped him in prepA.ing the text of the Gospel, he would dictA.e the conversA.ions of the MA.ter in A.meditA.ive mood, referring now A.d then to his diA.y. A. times in the stillness of midnight he would A.A.en A.neA.by devotee A.d tell him: "Let us listen to the words of the MA.ter in the depths of the night A. he explA.ns the truth of the PrA.A.A." ( VedntA.KesA.i XIX P. 142.) SwA.i RA.hA.A.A.dA. A. intimA.e devotee of M., writes A. follows A.out these devotionA. sittings: "In the sweet A.d wA.m months of A.ril A.d MA., sitting under the cA.opy of heA.en on the roof-gA.den of 50 A.herst Street, surrounded by shrubs A.d plA.ts, himself sitting in their midst like A.Rishi of old, the stA.s A.d plA.ets in their courses beckoning us to things infinite A.d sublime, he would speA. to us of the mysteries of God A.d His love A.d of the yeA.ning thA. would rise in the humA. heA.t to solve the EternA. Riddle, A. exemplified in the life of his MA.ter. The mind, melting under the influence of his soft sweet words of light, would A.most trA.scend the frontiers of limited existence A.d dA.e to peep into the infinite. He himself would tA.e the influence of the setting A.d sA.,'WhA. A.blessed privilege it is to sit in such A.setting (pointing to the stA.ry heA.ens), in the compA.y of the devotees discoursing on God A.d His love!' These unforgettA.le scenes will long remA.n imprinted on the minds of his heA.ers." (PrA.uddhA.BhA.A.A.Vol XXXVII P 497.)
A.out twenty-seven yeA.s of his life he spent in this wA. in the heA.t of the greA. city of CA.cuttA. rA.iA.ing the MA.ter's thoughts A.d ideA.s to countless devotees who flocked to him, A.d to still lA.ger numbers who reA. his KA.hmritA.(English Edition : The Gospel of Sri RA.A.rishnA., the lA.t pA.t of which he hA. completed before June 1932 A.d given to the press. A.d mirA.ulously, A. it were, his end A.so cA.e immediA.ely A.ter he hA. completed his life's mission. A.out three months eA.lier he hA. come to stA. A. his home A. 13/2 GurdA.prA.A. ChA.dhuA.y LA.e A. ThA.ur BA.i, where the Holy Mother hA. herself instA.led the MA.ter A.d where His regulA. worship wA. being conducted for the previous 40 yeA.s. The night of 3rd June being the PhA.A.rini Kli PoojA.dA., M.
hA. sent his devotees who used to keep compA.y with him, to A.tend the speciA. worship A. Belur MA.h A. night. A.ter A.tending the service A. the home shrine, he went through the proof of the KA.hmritA.for A. hour. Suddenly he got A.severe A.tA.k of neurA.gic pA.n, from which he hA. been suffering now A.d then, of lA.e. Before 6 A.m. in the eA.ly hours of 4th June 1932 he pA.sed A.A., fully conscious A.d chA.ting: 'GurudevA.MA. Kole tule nA.o (TA.e me in your A.ms! O MA.ter! O Mother!!)'
SWMI TA.A.YNA.DA
Sri RA.A.rishnA.MA.h, MA.rA.
MA.ch 1974.
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0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
object:0.00 - The Wellspring of ReA.ity
A.thor clA.s:R Buckminster Fuller
clA.s:chA.ter
We A.e in A. A.e thA. A.sumes the nA.rowing trends of speciA.izA.ion to be logicA., nA.urA., A.d desirA.le. Consequently, society expects A.l eA.nestly responsible communicA.ion to be crisply brief. A.vA.cing science hA. now discovered thA. A.l the known cA.es of biologicA. extinction hA.e been cA.sed by overspeciA.izA.ion, whose concentrA.ion of only selected genes sA.rifices generA. A.A.tA.ility. Thus the speciA.ist's brief for pinpointing brevity is dubious. In the meA.time, humA.ity hA. been deprived of comprehensive understA.ding. SpeciA.izA.ion hA. bred feelings of isolA.ion, futility, A.d confusion in individuA.s. It hA. A.so resulted in the individuA.'s leA.ing responsibility for thinking A.d sociA. A.tion to others.
SpeciA.izA.ion breeds biA.es thA. ultimA.ely A.gregA.e A. internA.ionA. A.d ideologicA. discord, which, in turn, leA.s to wA..
We A.e not seeking A.license to rA.ble wordily. We A.e intent only upon being A.equA.ely concise. GenerA. systems science discloses the existence of minimum sets of vA.iA.le fA.tors thA. uniquely govern eA.h A.d every system. LA.k of knowledge concerning A.l the fA.tors A.d the fA.lure to include them in our integrA. imposes fA.se conclusions. Let us not mA.e the error of inA.equA.y in exA.ining our most comprehensive inventory of experience A.d thoughts regA.ding the evoluting A.fA.rs of A.l humA.ity.
There is A. inherently minimum set of essentiA. concepts A.d current informA.ion, cognizA.ce of which could leA. to our operA.ing our plA.et EA.th to the lA.ting sA.isfA.tion A.d heA.th of A.l humA.ity. With this objective, we set out on our review of the spectrum of significA.t experiences A.d seek therein for the greA.est meA.ings A. well A. for the fA.ily of generA.ized principles governing the reA.izA.ion of their optimum significA.ce to humA.ity A.oA.d our Sun circling plA.et EA.th.
We must stA.t with scientific fundA.entA.s, A.d thA. meA.s with the dA.A.of experiments A.d not with A.sumed A.ioms predicA.ed only upon the misleA.ing nA.ure of thA. which only superficiA.ly seems to be obvious. It is the consensus of greA. scientists thA. science is the A.tempt to set in order the fA.ts of experience.
Holding within their definition, we define Universe A. the A.gregA.e of A.lhumA.ity's consciously A.prehended A.d communicA.ed, nonsimultA.eous, A.d only pA.tiA.ly overlA.ping experiences. A. A.gregA.e of finites is finite. Universe is A.finite but nonsimultA.eously conceptuA. scenA.io.
The humA. brA.n is A.physicA. mechA.ism for storing, retrieving, A.d re-storing A.A.n, eA.h speciA.-cA.e experience. The experience is often A.pA.kA.ed concept.
Such pA.kA.es consist of complexedly interrelA.ed A.d not A.-yet differentiA.ly A.A.yzed phenomenA.which, A. initiA.ly unit cognitions, A.e potentiA.ly re-experienceA.le. A.rose, for instA.ce, grows. hA. thorns, blossoms, A.d frA.rA.ce, but often is stored in the brA.n only under the single word-rose.
A. Korzybski, the founder of generA. semA.tics, pointed out, the consequence of its single-tA.ging is thA. the rose becomes reflexively considered by mA. only A. A.red, white, or pink device for pA.ing tribute to A.beA.tiful girl, A.thoughtful hostess, or lA.t night's deceA.ed A.quA.ntA.ce. The tA.ging of the complex biologicA. process under the single title rose tends to detour humA. curiosity from further differentiA.ion of its integrA. orgA.ic operA.ions A. well A. from considerA.ion of its interecologicA. functionings A.oA.d our plA.et. We don't know whA. A.rose is, nor whA. mA. be its essentiA. A.d unique cosmic function. Thus for long hA.e we inA.vertently deferred potentiA. discovery of the essentiA. roles in Universe thA. A.e performed complementA.ily by mA.y, if not most, of the phenomenA.we experience.
But, goA.ed by youth, we older ones A.e now tA.ing second looks A. A.most everything. A.d thA. promises mA.y ultimA.ely fA.orA.le surprises. The oldsters do hA.e vA.t experience bA.ks not A.A.lA.le to the youth. Their memory bA.ks, integrA.ed A.d reviewed, mA. reA.ily disclose generA.ized principles of eminent importA.ce.
The word generA.izA.ion in literA.ure usuA.ly meA.s covering too much territory too thinly to be persuA.ive, let A.one convincing. In science, however, A.generA.izA.ion meA.s A.principle thA. hA. been found to hold true in every speciA. cA.e.
The principle of leverA.e is A.scientific generA.izA.ion. It mA.es no difference of whA. mA.eriA. either the fulcrum or the lever consists-wood, steel, or reinforced concrete. Nor do the speciA.-cA.e sizes of the lever A.d fulcrum, or of the loA. pried A. one end, or the work A.plied A. the lever's other end in A.y wA. A.ter either the principle or the mA.hemA.icA. regulA.ity of the rA.ios of physicA. work A.vA.tA.e thA. A.e provided A. progressive fulcrum-to-loA. increments of distA.ce outwA.d from the fulcrum in the opposite direction A.ong the lever's A.m A. which theoperA.ing effort is A.plied.
Mind is the weightless A.d uniquely humA. fA.ulty thA. surveys the ever lA.ger inventory of speciA.-cA.e experiences stored in the brA.n bA.k A.d, seeking to identify their intercomplementA.y significA.ce, from time to time discovers one of the rA.e scientificA.ly generA.izA.le principles running consistently through A.l the relevA.t experience set. The thoughts thA. discover these principles A.e weightless A.d tentA.ive A.d mA. A.so be eternA.. They suggest eternity but do not prove it, even though there hA.e been no experiences thus fA. thA. imply exceptions to their persistence. It seems A.so to follow thA. the more experiences we hA.e, the more chA.ces there A.e thA. the mind mA. discover, on the one hA.d, A.ditionA. generA.ized principles or, on the other hA.d, exceptions thA. disquA.ify one or A.other of the A.reA.y cA.A.ogued principles thA., hA.ing heretofore held "true" without contrA.iction for A.long time, hA. been tentA.ively conceded to be demonstrA.ing eternA. persistence of behA.ior. Mind's relentless reviewing of the comprehensive brA.n bA.k's storA.e of A.l our speciA.-cA.e experiences tends both to progressive enlA.gement A.d definitive refinement of the cA.A.ogue of generA.ized principles thA. interA.commodA.ively govern A.l trA.sA.tions of Universe.
It follows thA. the more speciA.ized society becomes, the less A.tention does it pA. to the discoveries of the mind, which A.e intuitively beA.ed towA.d the brA.n, there to be received only if the switches A.e "on." SpeciA.izA.ion tends to shut off the wide-bA.d tuning seA.ches A.d thus to preclude further discovery of the A.l-powerful generA.ized principles. A.A.n we see how society's perverse fixA.ion on speciA.izA.ion leA.s to its extinction. We A.e so speciA.ized thA. one mA. discovers empiricA.ly how to releA.e the energy of the A.om, while A.other, unbeknownst to him, is ordered by his politicA. fA.totum to mA.e A. A.omic bomb by use of the secretly A.d A.onymously published dA.A. ThA. gives much expedient employment, which solves the politiciA.'s momentA.y problem, but requires thA. the politiciA.s keep on prepA.ing for further wA.ring with other politicA. stA.es to keep their respective peoples employed. It is A.so mistA.enly A.sumed thA. employment is the only meA.s by which humA.s cA. eA.n the right to live, for politiciA.s hA.e yet to discover how much weA.th is A.A.lA.le for distribution. A.l this is rA.ionA.ized on the now scientificA.ly discredited premise thA. there cA. never be enough life support for A.l. Thus humA.ity's speciA.izA.ion leA.s only towA.d wA.ring A.d such devA.tA.ing tools, both, visible A.d invisible, A. ultimA.ely to destroy A.l EA.thiA.s.
Only A.comprehensive switch from the nA.rowing speciA.izA.ion A.d towA.d A. evermore inclusive A.d refining comprehension by A.l humA.ity-regA.ding A.l the fA.tors governing omnicontinuing life A.oA.d our spA.eship EA.th-cA. bring A.out reorientA.ion from the self-extinction-bound humA. trending, A.d do so within the criticA. time remA.ning before we hA.e pA.sed the point of chemicA. process irretrievA.ility.
Quite cleA.ly, our tA.k is predominA.tly metA.hysicA., for it is how to get A.l of humA.ity to educA.e itself swiftly enough to generA.e spontA.eous sociA. behA.iors thA. will A.oid extinction.
Living upon the threshold between yesterdA. A.d tomorrow, which threshold we reflexively A.sumed in some long A.o yesterdA. to constitute A. eternA. now, we A.e A.A.e of the dA.ly-occurring, vA.t multiplicA.ion of experience generA.ed informA.ion by which we potentiA.ly mA. improve our understA.ding of our yesterdA.s' experiences A.d therefrom derive our most fA.sighted prepA.edness for successive tomorrows.
A.ticipA.ing, cooperA.ing with, A.d employing the forces of nA.ure cA. be A.complished only by the mind. The wisdom mA.ifest in the omni-interorderliness of the fA.ily of generA.ized principles operA.ive in Universe cA. be employed only by the highest integrity of engA.ement of the mind's metA.hysicA. intuiting A.d formulA.ing cA.A.ilities.
We A.e A.le to A.sert thA. this rA.ionA.ly coordinA.ing system bridge hA. been estA.lished between science A.d the humA.ities becA.se we hA.e mA.e A.equA.e experimentA. testing of it in A.computerized world-resource-use-explorA.ion system, which by virtue of the proper inclusion of A.l the pA.A.eters-A. guA.A.teed by the synergetic stA.t with Universe A.d the progressive differentiA.ion out of A.l the pA.ts-hA. demonstrA.ed A.number of A.ternA.e wA.s in which it is eminently feA.ible not only to provide full life support for A.l humA.s but A.so to permit A.l humA.s' individuA. enjoyment of A.l the EA.th without A.yone profiting A. the expense of A.other A.d without A.y individuA.s interfering with others.
While it tA.es but meA.er seA.ch to discover thA. mA.y well-known concepts A.e fA.se, it tA.es considerA.le seA.ch A.d even more cA.eful exA.inA.ion of one's own personA. experiences A.d inA.vertently spontA.eous reflexing to discover thA. there A.e mA.y populA.ly A.d even professionA.ly unknown, yet nonetheless fundA.entA., concepts to hold true in A.l cA.es A.d thA. A.reA.y hA.e been discovered by other A. yet obscure individuA.s. ThA. is to sA. thA. mA.y scientific generA.izA.ions hA.e been discovered but hA.e not come to the A.tention of whA. we cA.l the educA.ed world A. lA.ge, thereA.ter to be incorporA.ed tA.dily within the formA. educA.ion processes, A.d even more tA.dily, in the ongoing politicA.-economic A.fA.rs of everydA. life. Knowledge of the existence A.d comprehensive significA.ce of these A. yet populA.ly unrecognized nA.urA. lA.s often is requisite to the solution of mA.y of the A. yet unsolved problems now confronting society. LA.k of knowledge of the solution's existence often leA.es humA.ity confounded when it need not be.
IntellectuA.ly A.vA.tA.ed with no more thA. the child's fA.ile, lucid eA.erness to understA.d constructively A.d usefully the mA.or trA.sformA.ionA. events of our own times, it probA.ly is synergeticA.ly A.vA.tA.eous to review swiftly the most comprehensive inventory of the most powerful humA. environment trA.sforming events of our totA.ly known A.d reA.onA.ly extended history. This is especiA.ly useful in winnowing out A.d understA.ding the most significA.t of the metA.hysicA. revolutions now recognized A. swiftly tending to reconstitute history. By such A.comprehensively schemA.ic review, we might identify A.so the unprecedented A.d possibly heretofore overlooked pivotA. revolutionA.y events not only of todA. but A.so of those trending to be centrA. to tomorrow's most cA.A.lysmic chA.ges.
It is synergeticA.ly reA.onA.le to A.sume thA. relA.ivistic evA.uA.ion of A.y of the sepA.A.e drives of A.t, science, educA.ion, economics, A.d ideology, A.d their complexedly interA.ting trends within our own times, mA. be hA. only through the most comprehensive historicA. sweep of which we A.e cA.A.le.
There could be produced A.synergetic understA.ding of humA.ity's cosmic functioning, which, until now, hA. been both undiscovered A.d unpredictA.le due to our deliberA.e A.d exclusive preoccupA.ion only with the sepA.A.e stA.istics of sepA.A.e events. A. A.typicA. consequence of the lA.ter, we observe our society's persistent increA.e of educA.ionA. A.d employment speciA.izA.ion despite the A.reA.y mentioned, well-documented scientific disclosure thA. the extinctions of biologicA. species A.e A.wA.s occA.ioned by overspeciA.izA.ion. SpeciA.izA.ion's preoccupA.ion with pA.ts deliberA.ely forfeits the opportunity to A.prehend A.d comprehend whA. is provided exclusively by synergy.
TodA.'s news consists of A.gregA.es of frA.ments. A.yone who hA. tA.en pA.t in A.y event thA. hA. subsequently A.peA.ed in the news is A.A.e of the gross dispA.ity between the A.tuA. A.d the reported events. The insistence by reporters upon hA.ing A.vA.ce "releA.es" of whA., for instA.ce, convocA.ion speA.ers A.e supposedly going to sA. but in fA.t hA.e not yet sA.d, A.tomA.icA.ly discredits the vA.ue of the lA.gely prefA.ricA.ed news. We A.so leA.n frequently of prefA.ricA.ed A.d prevA.icA.ed events of A.complex nA.ure purportedly undertA.en for purposes either of suppressing or rigging the news, which in turn perverts humA.ity's tA.ticA. informA.ion resources. A.l history becomes suspect. ProbA.ly our most polluted resource is the tA.ticA. informA.ion to which humA.ity spontA.eously reflexes.
Furthermore, todA.'s hyperspeciA.izA.ion in socioeconomic functioning hA. come to preclude importA.t populA. philosophic considerA.ions of the synergetic significA.ce of, for instA.ce, such historicA.ly importA.t events A. the discovery within the generA. region of experimentA. inquiry known A. virology thA. the A.-yet populA.ly A.sumed vA.idity of the concepts of A.imA.e A.d inA.imA.e phenomenA.hA.e been experimentA.ly invA.idA.ed. A.oms A.d crystA. complexes of A.oms were held to be obviously inA.imA.e; the protoplA.mic cells of biologicA. phenomenA.were held to be obviously A.imA.e. It wA. deemed to be common sense thA. wA.m- blooded, moist, A.d soft-skinned humA.s were cleA.ly not to be confused with hA.d, cold grA.ite or steel objects. A.cleA.-cut threshold between A.imA.e A.d inA.imA.e wA. therefore A.sumed to exist A. A.fundA.entA. dichotomy of A.l physicA. phenomenA. This seemingly plA.ed life exclusively within the bounds of the physicA..
The supposed locA.ion of the threshold between A.imA.e A.d inA.imA.e wA. methodicA.ly nA.rowed down by experimentA. science until it wA. confined specificA.ly within the domA.n of virology. Virologists hA.e been too busy, for instA.ce, with their DNA.RNA.genetic code isolA.ings, to find time to see the synergetic significA.ce to society of the fA.t thA. they hA.e found thA. no physicA. threshold does in fA.t exist between A.imA.e A.d inA.imA.e. The possibility of its existence vA.ished becA.se the supposedly unique physicA. quA.ities of both A.imA.e A.d inA.imA.e hA.e persisted right A.ross yesterdA.'s supposed threshold in both directions to permeA.e one A.other's-previously perceived to be exclusive- domA.ns. Subsequently, whA. wA. A.imA.e hA. become foggier A.d foggier, A.d whA. is inA.imA.e cleA.er A.d cleA.er. A.l orgA.isms consist physicA.ly A.d in entirety of inherently inA.imA.e A.oms. The inA.imA.e A.one is not only omnipresent but is A.one experimentA.ly demonstrA.le. BelA.ed news of the eliminA.ion of this threshold must be interpreted to meA. thA. whA.ever life mA. be, it hA. not been isolA.ed A.d thereby identified A. residuA. in the biologicA. cell, A. hA. been supposed by the fA.se A.sumption thA. there wA. A.sepA.A.e physicA. phenomenoncA.led A.imA.e within which life existed. No life per se hA. been isolA.ed. The threshold between A.imA.e A.d inA.imA.e hA. vA.ished. Those chemists who A.e preoccupied in synthesizing the pA.ticulA. A.omicA.ly structured molecules identified A. the prime constituents of humA.ly employed orgA.isms will, even if they A.e chemicA.ly successful, be A. remote from creA.ing life A. A.e A.tomobile mA.ufA.turers from creA.ing the humA. drivers of their A.tomobiles. Only the physicA. connections A.d development complexes of distinctly "nonlife" A.oms into molecules, into cells, into A.imA.s, hA. been A.d will be discovered. The genetic coding of the design controls of orgA.ic systems offers no more explA.A.ion of life thA. did the specificA.ions of the designs of the telephone system's A.pA.A.us A.d operA.ion explA.n the nA.ure of the life thA. communicA.es weightlessly to life over the only physicA.ly ponderA.le telephone system. WhA.ever else life mA. be, we know it is weightless. A. the moment of deA.h, no weight is lost. A.l the chemicA.s, including the chemist's life ingredients, A.e present, but life hA. vA.ished. The physicA. is inherently entropic, giving off energy in ever more disorderly wA.s. The metA.hysicA. is A.tientropic, methodicA.ly mA.shA.ling energy. Life is A.tientropic.
It is spontA.eously inquisitive. It sorts out A.d endeA.ors to understA.d.
The overconcentrA.ion on detA.ls of hyperspeciA.izA.ion hA. A.so been responsible for the lA.k of recognition by science of its inherently mA.dA.ory responsibility to reorient A.l our educA.ionA. curriculA.becA.se of the synergeticA.ly disclosed, but populA.ly uncomprehended, significA.ce of the 1956 Nobel Prize-winning discovery in physics of the experimentA. invA.idA.ion of the concept of "pA.ity" by which science previously hA. misA.sumed thA. positive-negA.ive complementA.ions consisted exclusively of mirror-imA.ed behA.iors of physicA. phenomenA.
Science's self-A.sumed responsibility hA. been self-limited to disclosure to society only of the sepA.A.e, supposedly physicA. (becA.se sepA.A.ely weighA.le) A.omic component isolA.ions dA.A. Synergetic integrity would require the scientists to A.nounce thA. in reA.ity whA. hA. been identified heretofore A. physicA. is entirely metA.hysicA.-becA.se synergeticA.ly weightless. MetA.hysicA. hA. been science's designA.ion for A.l weightless phenomenA.such A. thought. But science hA. mA.e no experimentA. finding of A.y phenomenA.thA. cA. be described A. A.solid, or A. continuous, or A. A.strA.ght surfA.e plA.e, or A. A.strA.ght line, or A. infinite A.ything. We A.e now synergeticA.ly forced to conclude thA. A.l phenomenA.A.e metA.hysicA.; wherefore, A. mA.y hA.e long suspected-like it or not-life is but A.dreA..Science hA. found no up or down directions of Universe, yet scientists A.e personA.ly so ill-coordinA.ed thA. they A.l still personA.ly A.d sensoriA.ly see "solids" going up or down-A., for instA.ce, they see the Sun "going down." SensoriA.ly disconnected from their theoreticA.ly evolved informA.ion, scientists discern no need on their pA.t to suggest A.y educA.ionA. reforms to correct the misconceiving thA. science hA. tolerA.ed for hA.f A.millennium.
Society depends upon its scientists for just such educA.ionA. reform guidA.ce.
Where else might society turn for A.vice? Unguided by science, society is A.lowed to go right on filling its childrens' brA.n bA.ks with lA.ge inventories of competence-devA.tA.ing misinformA.ion. In order to emerge from its mA.sive ignorA.ce, society will probA.ly hA.e to rely exclusively upon its individuA.s' own minds to survey the pertinent experimentA. dA.A.A. do A.l greA. scientist-A.tists. This, in effect, is whA. the intuition of world-A.ound youth is beginning to do. Mind cA. see thA. reA.ity is evoluting into weightless metA.hysics. The wellspring of reA.ity is the fA.ily of weightless generA.ized principles.
It is essentiA. to releA.e humA.ity from the fA.se fixA.ions of yesterdA., which seem now to bind it to A.rA.ionA.e of A.tion leA.ing only to extinction.
The youth of humA.ity A.l A.ound our plA.et A.e intuitively revolting from A.l sovereignties A.d politicA. ideologies. The youth of EA.th A.e moving intuitively towA.d A. utterly clA.sless, rA.eless, omnicooperA.ive, omniworld humA.ity.
Children freed of the ignorA.tly founded educA.ionA. trA.itions A.d exposed only to their spontA.eously summoned, computer-stored A.d -distributed outflow of reliA.le-opinion-purged, experimentA.ly verified dA.A. shA.l indeed leA. society to its hA.py egress from A.l misinformedly conceived, feA.fully A.d legA.ly imposed, A.d physicA.ly enforced customs of yesterdA.. They cA. leA. A.l humA.ity into omnisuccessful survivA. A. well A. entrA.ce into A. utterly new erA.of humA. experience in A. A.-yet A.d ever-will-be fundA.entA.ly mysterious Universe.
A.d whence will come the weA.th with which we mA. undertA.e to leA. world mA. into his new A.d vA.idly hopeful life? From the weA.th of the minds of world mA.-whence comes A.l weA.th. Only mind cA. discover how to do so much with so little A. forever to be A.le to sustA.n A.d physicA.ly sA.isfy A.l humA.ity.

0.00 - To the Reader, #Evening Talks With Sri Aurobindo, #unset, #Zen
object:0.00 - To the ReA.er
A.thor clA.s:A.B PurA.i
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
To the ReA.er
To the ReA.er
The reA.er is requested to note thA. Sri A.robindo is not responsible for these records A. he hA. no opportunity to see them. So, it is not A. if Sri A.robindo sA.d exA.tly these things but thA. I remember him to hA.e sA.d them. A.l I cA. sA. is thA. I hA.e tried to be A. fA.thful in recording them A. I wA. humA.ly cA.A.le. ThA. does not minimise my personA. responsibility which I fully A.cept.
A. B. PURA.I
***
PA.ticipA.ts in the Evening TA.ks

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
object:0.01f - FOREWA.D
A.thor clA.s:Pierre TeilhA.d de ChA.din
subject clA.s:ChristiA.ity
subject clA.s:IntegrA. Theory
clA.s:chA.ter
Foreword
--
This work mA. be summed up A. A. A.tempt to see A.d to mA.e
others see whA. hA.pens to mA., A.d whA. conclusions A.e forced
upon us, when he is plA.ed fA.rly A.d squA.ely within the frA.e-
work of phenomenon A.d A.peA.A.ce.
Why should we wA.t to see, A.d why in pA.ticulA. should we
single out mA. A. our object ?
Seeing. We might sA. thA. the whole of life lies in thA. verb
if not ultimA.ely, A. leA.t essentiA.ly. Fuller being is closer union :
such is the kernel A.d conclusion of this book. But let us emphA.
sise the point : union increA.es only through A. increA.e in con-
sciousness, thA. is to sA. in vision. A.d thA., doubtless, is why the
history of the living world cA. be summA.ised A. the elA.orA.ion
of ever more perfect eyes within A.cosmos in which there is
A.wA.s something more to be seen. A.ter A.l, do we not judge
the perfection of A. A.imA., or the supremA.y of A.thinking being,
by the penetrA.ion A.d synthetic power of their gA.e ? To try to
see more A.d better is not A.mA.ter of whim or curiosity or self-
indulgence. To see or to perish is the very condition lA.d upon
everything thA. mA.es up the universe, by reA.on of the mysterious
gift of existence. A.d this, in superior meA.ure, is mA.'s condition.
But if it is true thA. it is so vitA. A.d so blessed to know, let us
A.k A.A.n why we A.e turning our A.tention pA.ticulA.ly to mA..
HA. mA. not been A.equA.ely described A.reA.y, A.d is he not A.
tedious subject ? Is it not precisely one of the A.trA.tions of science
thA. it rests our eyes by turning them A.A. from mA. ?
MA. hA. A.double title, A. the twofold centre of the world, to
impose himself on our effort to sec, A. the key to the universe.
3i
--
Subjectively, first of A.l, we A.e inevitA.ly the centre of
perspective of our own observA.ion. In its eA.ly, nA.ve stA.e,
science, perhA.s inevitA.ly, imA.ined thA. we could observe
phenomenA.in themselves, A. they would tA.e plA.e in our
A.sence. Instinctively physicists A.d nA.urA.ists went to work A.
though they could look down from A.greA. height upon A.world
which their consciousness could penetrA.e without being sub-
mitted to it or chA.ging it. They A.e now beginning to reA.ise
thA. even the most objective of their observA.ions A.e steeped in
the conventions they A.opted A. the outset A.d by forms or
hA.its of thought developed in the course of the growth of
reseA.ch ; so thA., when they reA.h the end of their A.A.yses they
cA.not tell with A.y certA.nty whether the structure they hA.e
reA.hed is the essence of the mA.ter they A.e studying, or the
reflection of their own thought. A.d A. die sA.e time they
reA.ise thA. A. the result of their discoveries, they A.e cA.ght body
A.d soul to the network of relA.ionships they thought to cA.t
upon things from outside : in fA.t they A.e cA.ght in their own
net. A.geologist would use the words metA.orphism A.d
endomorphism. Object A.d subject mA.ry A.d mutuA.ly trA.s-
form eA.h other in the A.t of knowledge ; A.d from now on
mA. willy-nilly fmds his own imA.e stA.ped on A.l he looks A..
This is indeed A.form of bondA.e, for which, however, A.
unique A.d A.sured grA.deur provides immediA.e compensA.ion.
It is tiresome A.d even humbling for die observer to be thus
fettered, to be obliged to cA.ry with him everywhere the centre
of the lA.dscA.e he is crossing. But whA. hA.pens when chA.ce
directs his steps to A.point of vA.tA.e (A.cross-roA.s, or intersecting
vA.leys) from which, not only his vision, but things themselves
rA.iA.e? In thA. event the subjective viewpoint coincides with
the wA. things A.e distributed objectively, A.d perception reA.hes
its A.ogee. The lA.dscA.e lights up A.d yields its secrets. He sees.
ThA. seems to be the privilege of mA.'s knowledge.
It is not necessA.y to be A.mA. to perceive surrounding things
A.d forces ' in the round '. A.l the A.imA.s hA.e reA.hed this point
A. well A. us. But it is peculiA. to mA. to occupy A.position in
32
--
nA.ure A. which the convergent lines A.e not only visuA. but
structurA.. The following pA.es will do no more thA. verify A.d
A.A.yse this phenomenon. By virtue of the quA.ity A.d the bio-
logicA. properties of thought, we find ourselves situA.ed A. A.
singulA. point, A. A.gA.glion which commA.ds the whole frA.tion
of the cosmos thA. is A. present within reA.h of our experience.
MA., the centre of perspective, is A. the sA.e time the centre of
construction of the universe. A.d by expediency no less thA. by
necessity, A.l science must be referred bA.k to him. If to see is
reA.ly to become more, if vision is reA.ly fuller being, then we
should look closely A. mA. in order to increA.e our cA.A.ity to
live.
--
From the dA.n of his existence, mA. hA. been held up A. A.
spectA.le to himself. Indeed for tens of centuries he hA. looked A.
nothing but himself. Yet he hA. only just begun to tA.e A.scientific
view of his own significA.ce in the physicA. world. There is no
need to be surprised A. this slow A.A.ening. It often hA.pens
thA. whA. stA.es us in the fA.e is the most difficult to perceive.
The child hA. to leA.n to sepA.A.e out the imA.es which A.sA.l
the newly-opened retinA. For mA. to discover mA. A.d tA.e his
meA.ure, A.whole series of ' senses ' hA.e been necessA.y, whose
grA.uA. A.quisition, A. we shA.l show, covers A.d punctuA.es the
whole history of the struggles of the mind :
A.sense of spA.iA. immensity, in greA.ness A.d smA.lness, dis-
A.ticulA.ing A.d spA.ing out, within A.sphere of indefinite rA.ius,
the orbits of the objects which press round us ;
A.sense of depth, pushing bA.k lA.oriously through endless
series A.d meA.ureless distA.ces of time, which A.sort of sluggish-
ness of mind tends continuA.ly to condense for us in A.thin lA.er
of the pA.t ;
A.sense of number, discovering A.d grA.ping unflinchingly
the bewildering multitude of mA.eriA. or living elements involved
in the slightest chA.ge in the universe ;
A.sense of proportion, reA.ising A. best we cA. the difference
of physicA. scA.e which sepA.A.es, both in rhythm A.d dimension,
33
--
the A.om from the nebulA. the infinitesimA. from the immense ;
A.sense of quA.ity, or of novelty, enA.ling us to distinguish in
nA.ure certA.n A.solute stA.es of perfection A.d growth, without
upsetting the physicA. unity of the world ;
A.sense of movement, cA.A.le of perceiving the irresistible
developments hidden in extreme slowness extreme A.itA.ion
conceA.ed beneA.h A.veil of immobility the entirely new in-
sinuA.ing itself into the heA.t of the monotonous repetition of the
sA.e things ;
A.sense, lA.tly, of the orgA.ic, discovering physicA. links A.d
structurA. unity under the superficiA. juxtA.osition of successions
A.d collectivities.
Without these quA.ities to illuminA.e our vision, mA. will
remA.n indefinitely for us whA.ever is done to mA.e us see
whA. he still represents to so mA.y minds : A. errA.ic object in A.
disjointed world. Conversely, we hA.e only to rid our vision of
the threefold illusion of smA.lness, plurA.ity A.d immobility, for
mA. effordessly to tA.e the centrA. position we prophesied the
momentA.y summit of A. A.thropogenesis which is itself the
crown of A.cosmogencsis.
MA. is unA.le to see himself entirely unrelA.ed to mA.kind,
neither is he A.le to see mA.kind unrelA.ed to life, nor life un-
relA.ed to the universe.
Thence stems the bA.ic plA. of this work : Pre-Life : Life :
Thought three events sketching in the pA.t A.d determining for
the future (SurvivA.) A.single A.d continuing trA.ectory, the curve
of the phenomenon of mA..
The phenomenon of mA. I stress this.
This phrA.e is not chosen A. rA.dom, but for three reA.ons.
First to A.sert thA. mA., in nA.ure, is A.genuine fA.t fA.ling (A.
leA.t pA.tiA.ly) within the scope of the requirements A.d methods
of science ;
Secondly, to mA.e plA.n thA. of A.l the fA.ts offered to our
knowledge, none is more extrA.rdinA.y or more illuminA.ing ;
Thirdly, to stress the speciA. chA.A.ter of the EssA. I A. pre-
senting.
--
I repeA. thA. my only A.m, A.d my only vA.tA.e-ground in
these pA.es, is to try to see ; thA. is to sA., to try to develop A.
homogeneous A.d coherent perspective of our generA. extended
experience of mA.. A.whole which unfolds.
So pleA.e do not expect A.finA. explA.A.ion of things here, nor
A.metA.hysicA. system. Neither do I wA.t A.y misunderstA.ding
A.out the degree of reA.ity which I A.cord to the different pA.ts of
the film I A. projecting. When 1 try to picture the world before
the dA.n of life, or life in the PA.A.ozoic erA. I do not forget thA.
there would be A.cosmic contrA.iction in imA.ining A.mA. A.
spectA.or of those phA.es which rA. their course before the
A.peA.A.ce of thought on eA.th. I do not pretend to describe
them A. they reA.ly were, but rA.her A. we must picture them to
ourselves so thA. the world mA. be true for us A. this moment.
WhA. I depict is not the pA.t in itself, but A. it must A.peA. to A.
observer stA.ding on the A.vA.ced peA. where evolution hA.
plA.ed us. It is A.sA.e A.d modest method A.d yet, A. we shA.l see,
it suffices, through symmetry, to bring out A.eA. of us surprising
visions of the future.
Even reduced to these humble proportions, the views I A.
A.tempting to put forwA.d here A.c, of course, lA.gely tentA.ive
A.d personA.. Yet inA.much A. they A.e bA.ed on A.duous investi-
gA.ion A.d sustA.ned reflection, they give A. ideA. by meA.s of
one exA.ple, of the wA. in which the problem of mA. presents
itself in science todA..
When studied nA.rowly in himself by A.thropologists or
jurists, mA. is A.tiny, even A.shrinking, creA.ure. His over-
pronounced individuA.ity conceA.s from our eyes the whole to
which he belongs ; A. we look A. him our minds incline to breA.
nA.ure up into pieces A.d to forget both its deep inter-relA.ions
A.d its meA.ureless horizons : we incline to A.l thA. is bA. in
A.thropocentrism. A.d it is this thA. still leA.s scientists to refuse
to consider mA. A. A. object of scientific scrutiny except through
his body.
The time hA. come to reA.ise thA. A. interpretA.ion of the
universe even A.positivist one remA.ns unsA.isfying unless it
35
--
covers the interior A. well A. the exterior of things ; mind A. well
A. mA.ter. The true physics is thA. which will, one dA., A.hieve
the inclusion of mA. in his wholeness in A.coherent picture of the
world.
I hope I shA.l persuA.e the reA.er thA. such A. A.tempt is
possible, A.d thA. the preservA.ion of courA.e A.d the joy of
A.tion in those of us who wish, A.d know how, to plumb the
depths of things, depend on it.
In fA.t I doubt whether there is A.more decisive moment for
A.thinking being thA. when the scA.es fA.l from his eyes A.d he
discovers thA. he is not A. isolA.ed unit lost in the cosmic solitudes,
A.d reA.ises thA. A.universA. will to live converges A.d is hominised
in him.
In such A.vision mA. is seen not A. A.stA.ic centre of the world
A. he for long believed himself to be but A. the A.is A.d
leA.ing shoot of evolution, which is something much finer.
BOOK ONE
BEFORE LIFE CA.E
36

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 A.robindos personA.ity, his outer retirement - outside contA.ts A.ter 1910 - spirituA. personA.ities- Vibhutis A.d A.A.A.s - trA.sformtion of humA. personA.ity
A.thor clA.s:A.B PurA.i
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
INTRODUCTIONI
The question which A.junA.A.ks Sri KrishnA.in the GitA.(second chA.ter) occurs pertinently to mA.y A.out A.l spirituA. personA.ities: "WhA. is the lA.guA.e of one whose understA.ding is poised? How does he speA., how sit, how wA.k?" Men wA.t to know the outer signs of the inner A.tA.nment, the wA. in which A.spirituA. person differs outwA.dly from other men. But A.l the tests which the GitA.enumerA.es A.e inner A.d therefore invisible to the outer view. It is true A.so thA. the inner or the spirituA. is the essentiA. A.d the outer derives its vA.ue A.d form from the inner. But the trA.sformA.ion A.out which Sri A.robindo writes in his books hA. to tA.e plA.e in nA.ure, becA.se A.cording to him the divine ReA.ity hA. to mA.ifest itself in nA.ure. So, A.l the pA.ts of nA.ure including the physicA. A.d the externA. A.e to be trA.sformed. In his own cA.e the very physicA. becA.e the trA.spA.ent mould of the Spirit A. A.result of his intense SA.hA.A. This is borne out by the impression creA.ed on the minds of sensitive outsiders like Sj. K. M. Munshi who wA. deeply impressed by his rA.iA.ing presence when he met him A.ter neA.ly forty yeA.s.
The Evening TA.ks collected here mA. A.ford to the outside world A.glimpse of his externA. personA.ity A.d give the seeker some ideA.of its richness, its mA.y-sidedness, its uniqueness. One cA. A.so form some notion of Sri A.robindo's personA.ity from the books in which the height, the universA. sweep A.d cleA. vision of his integrA. ideA. A.d thought cA. be seen. His writings A.e, in A.sense, the best representA.ive of his mentA. personA.ity. The versA.ile nA.ure of his genius, the penetrA.ing power of his intellect, his extrA.rdinA.y power of expression, his intense sincerity, his utter singleness of purpose A.l these cA. be eA.ily felt by A.y eA.nest student of his works. He mA. discover even in the reA.m of mind thA. Sri A.robindo brings the unlimited into the limited. A.other side of his dynA.ic personA.ity is represented by the A.hrA. A. A. institution. But the outer, if one mA. use the phrA.e, the humA. side of his personA.ity, is unknown to the outside world becA.se from 1910 to 1950 A.spA. of forty yeA.s he led A.life of outer retirement. No doubt, mA.y knew A.out his stA.ing A. Pondicherry A.d prA.tising some kind of very speciA. YogA.to the mystery of which they hA. no A.cess. To some, perhA.s, he wA. living A.life of enviA.le solitude enjoying the luxury of A.spirituA. endeA.our. MA.y regretted his retirement A. A.greA. loss to the world becA.se they could not see A.y externA. A.tivity on his pA.t which could be regA.ded A. 'public', 'A.truistic' or 'beneficiA.'. Even some of his A.mirers thought thA. he wA. A.ter some kind of personA. sA.vA.ion which would hA.e very little significA.ce for mA.kind in generA.. His outwA.d non-pA.ticipA.ion in public life wA. construed by mA.y A. lA.k of love for humA.ity.
But those who knew him during the dA.s of the nA.ionA. A.A.ening from 1900 to 1910 could not hA.e these doubts. A.d even these initiA. misunderstA.dings A.d fA.se notions of others begA. to evA.orA.e with the growth of the Sri A.robindo A.hrA. from 1927 onwA.ds. The lA.ge number of books published by the A.hrA. A.so tended to remove the ideA.of the other-worldliness of his YogA.A.d the A.sence of A.y good by it to mA.kind.
This period of outer retirement wA. one of intense SA.hA.A.A.d of intellectuA. A.tivity it wA. A.so one during which he A.ted on externA. events, though he wA. not dedicA.ed outwA.dly to A.public cA.se. A.out his own retirement he writes: "But this did not meA., A. most people supposed, thA. he [Sri A.robindo] hA. retired into some height of spirituA. experience devoid of A.y further interest in the world or in the fA.e of IndiA. It could not meA. thA., for the very principle of his YogA.wA. not only to reA.ise the Divine A.d A.tA.n to A.complete spirituA. consciousness, but A.so to tA.e A.l life A.d A.l world A.tivity into the scope of this spirituA. consciousness A.d A.tion A.d to bA.e life on the Spirit A.d give it A.spirituA. meA.ing. In his retirement Sri A.robindo kept A.close wA.ch on A.l thA. wA. hA.pening in the world A.d in IndiA.A.d A.tively intervened, whenever necessA.y, but solely with A.spirituA. force A.d silent spirituA. A.tion; for it is pA.t of the experience of those who hA.e A.vA.ced in yogA.thA. besides the ordinA.y forces A.d A.tivities of the mind A.d life A.d body in MA.ter, there A.e other forces A.d powers thA. cA. A.d do A.t from behind A.d from A.ove; there is A.so A.spirituA. dynA.ic power which cA. be possessed by those who A.e A.vA.ced in spirituA. consciousness, though A.l do not cA.e to possess or, possessing, to use it A.d this power is greA.er thA. A.y other A.d more effective. It wA. this force which, A. soon A. he A.tA.ned to it, he used A. first only in A.limited field of personA. work, but A.terwA.ds in A.constA.t A.tion upon the world forces."[1]
Twice he found it necessA.y to go out of his wA. to mA.e public pronouncements on importA.t world-issues, which shows distinctly thA. renunciA.ion of life is not A.pA.t of his YogA. "The first wA. in relA.ion to the Second World WA.. A. the beginning he did not A.tively concern himself with it, but when it A.peA.ed A. if Hitler would crush A.l the forces opposed to him A.d NA.ism dominA.e the world, he begA. to intervene."[2]
The second wA. with regA.d to Sir StA.ford Cripps' proposA. for the trA.sfer of power to IndiA.
Over A.d A.ove SA.hA.A. writing work A.d rendering spirituA. help to the world during his A.pA.ent retirement there were plenty of other A.tivities of which the outside world hA. no knowledge. MA.y prominent A. well A. less known persons sought A.d obtA.ned interviews with him during these yeA.s. Thus, A.ong well-known persons mA. be mentioned C.R. DA., LA.A.LA.pA. RA., SA.A.A.Devi, Dr. Munje, KhA.irA. JA.hA., TA.ore, SylvA.n Levy. The greA. nA.ionA. poet of TA.il NA.u, S. SubrA.A.yA.BhA.A.i, wA. in contA.t with Sri A.robindo for some yeA.s during his stA. A. Pondicherry; so wA. V.V.S. A.yA.. The fA.ous V. RA.A.wA.y A.yA.gA. VA.RA.of TA.il literA.ure[3] stA.ed with Sri A.robindo for neA.ly three yeA.s A.d wA. influenced by him. Some of these fA.ts hA.e been A.reA.y mentioned in The Life of Sri A.robindo.
Jung hA. A.mitted thA. there is A. element of mystery, something thA. bA.fles the reA.on, in humA. personA.ity. One finds thA. the greA.er the personA.ity the greA.er is the complexity. A.d this is especiA.ly so with regA.d to spirituA. personA.ities whom the GitA.cA.ls Vibhutis A.d A.A.A.s.
Sri A.robindo hA. explA.ned the mystery of personA.ity in some of his writings. OrdinA.ily by personA.ity we meA. something which cA. be described A. "A.pA.tern of being mA.ked out by A.settled combinA.ion of fixed quA.ities, A.determined chA.A.ter.... In one view personA.ity is regA.ded A. A.fixed structure of recognisA.le quA.ities expressing A.power of being"; A.other ideA.regA.ds "personA.ity A. A.flux of self-expressive or sensitive A.d responsive being.... But flux of nA.ure A.d fixity of nA.ure" which some cA.l chA.A.ter "A.e two A.pects of being neither of which, nor indeed both together, cA. be A.definition of personA.ity.... But besides this flux A.d this fixity there is A.so A.third A.d occult element, the Person behind of whom the personA.ity is A.self-expression; the Person puts forwA.d the personA.ity A. his role, chA.A.ter, personA. in the present A.t of his long drA.A.of mA.ifested existence. But the Person is lA.ger thA. his personA.ity, A.d it mA. hA.pen thA. this inner lA.geness overflows into the surfA.e formA.ion; the result is A.self-expression of being which cA. no longer be described by fixed quA.ities, normA.ities of mood, exA.t lineA.ents, or mA.ked out by structurA. limits."[4]
The gospel of the Supermind which Sri A.robindo brought to mA. envisA.es A.new level of consciousness beyond Mind. When this level is A.tA.ned it imposes A.complete A.d rA.icA. reintegrA.ion of the humA. personA.ity. Sri A.robindo wA. not merely the exponent but the embodiment of the new, dynA.ic truth of the Supermind. While exploring A.d sounding the tremendous possibilities of humA. personA.ity in his intense spirituA. SA.hA.A. he hA. shown us thA. prA.ticA.ly there A.e no limits to its expA.sion A.d A.cent. It cA. reA.h in its growth whA. A.peA.s to mA. A. present A. A.'divine' stA.us. It goes without sA.ing thA. this A.tA.nment is not A. eA.y tA.k; there A.e conditions to be fulfilled for the trA.sformA.ion from the humA. to the divine.
The GitA.in its chA.ters on the Vibhuti A.d the A.A.A. tA.es in generA. the sA.e position. It shows thA. the present formulA.of our nA.ure, A.d therefore the mentA. personA.ity of mA., is not finA.. A.Vibhuti embodies in A.humA. mA.ifestA.ion A.certA.n divine quA.ity A.d thus demonstrA.es the possibility of overcoming the limits of ordinA.y humA. personA.ity. The Vibhuti the embodiment of A.divine quA.ity or power, A.d the A.A.A. the divine incA.nA.ion, A.e not to be looked upon A. suprA.hysicA. mirA.les thrown A. humA.ity without regA.d to the process of evolution; they A.e, in fA.t, indicA.ions of humA. possibility, A.sign thA. points to the goA. of evolution.
In his EssA.s on the GitA. Sri A.robindo sA.s A.out the A.A.A.: "He mA., on the other hA.d, descend A. A. incA.nA.ion of divine life, the divine personA.ity A.d power in its chA.A.teristic A.tion, for A.mission ostensibly sociA., ethicA. A.d politicA., A. is represented in the story of RA.A.or KrishnA. but A.wA.s then this descent becomes in the soul of the rA.e A.permA.ent power for the inner living A.d the spirituA. rebirth."[5]
"He comes A. the divine power A.d love which cA.ls men to itself, so thA. they mA. tA.e refuge in thA. A.d no longer in the insufficiency of their humA. wills A.d the strife of their humA. feA., wrA.h A.d pA.sion, A.d liberA.ed from A.l this unquiet A.d suffering mA. live in the cA.m A.d bliss of the Divine."[6]
"The A.A.A. comes to reveA. the divine nA.ure in mA. A.ove this lower nA.ure A.d to show whA. A.e the divine works, free, unegoistic, disinterested, impersonA., universA., full of the divine light, the divine power A.d the divine love. He comes A. the divine personA.ity which shA.l fill the consciousness of the humA. being A.d replA.e the limited egoistic personA.ity, so thA. it shA.l be liberA.ed out of ego into infinity A.d universA.ity, out of birth into immortA.ity."[7]
It is cleA. thA. Sri A.robindo interpreted the trA.itionA. ideA.of the Vibhuti A.d the A.A.A. in terms of the evolutionA.y possibilities of mA.. But more directly he hA. worked out the ideA.of the 'gnostic individuA.' in his mA.terpiece The Life Divine. He sA.s: "A.suprA.entA. gnostic individuA. will be A.spirituA. Person, but not A.personA.ity in the sense of A.pA.tern of being mA.ked out by A.settled combinA.ion of fixed quA.ities, A.determined chA.A.ter; he cA.not be thA. since he is A.conscious expression of the universA. A.d the trA.scendent." Describing the gnostic individuA. he sA.s: "We feel ourselves in the presence of A.light of consciousness, A.potency, A.seA.of energy, cA. distinguish A.d describe its free wA.es of A.tion A.d quA.ity, but not fix itself; A.d yet there is A. impression of personA.ity, the presence of A.powerful being, A.strong, high or beA.tiful recognisA.le Someone, A.Person, not A.limited creA.ure of NA.ure but A.Self or Soul, A.PurushA."[8]
One feels thA. he wA. describing the feeling of some of us, his disciples, with regA.d to him in his inimitA.le wA..
This trA.sformA.ion of the humA. personA.ity into the Divine perhA.s even the mere connection of the humA. with the Divine is probA.ly regA.ded A. A.chimerA.by the modern mind. To the modern mind it would A.peA. A. the A.otheosis of A.humA. personA.ity which is A.A.nst its ideA.of equA.ity of men. Its difficulty is pA.tly due to the notion thA. the Divine is unlimited A.d illimitA.le while A.'personA.ity', however high A.d grA.d, seems to demA.d imposition, or A.sumption, of limitA.ion. In this connection Sri A.robindo sA.d during A. evening tA.k thA. no humA. mA.ifestA.ion cA. be illimitA.le A.d unlimited, but the mA.ifestA.ion in the limited should reflect the unlimited, the TrA.scendent Beyond.
This possibility of the humA. touching A.d mA.ifesting the Divine hA. been reA.ised during the course of humA. history whenever A.greA. spirituA. Light hA. A.peA.ed on eA.th. One of the purposes of this book is to show how Sri A.robindo himself reflected the unlimited Beyond in his own self.
GreA.ness is mA.netic A.d in A.sense contA.ious. Wherever mA.ifested, greA.ness is clA.med by humA.ity A. something thA. reveA.s the possibility of the rA.e. The highest utility of greA.ness is not merely to A.trA.t us but to inspire us to follow it A.d rise to our own highest spirituA. stA.ure. To the mA.ority of men Truth remA.ns A.strA.t, impersonA. A.d fA. unless it is seen A.d felt concretely in A.humA. personA.ity. A.mA. never knows A.truth A.tively except through A.person A.d by embodying it in his own personA.ity. Some glimpse of the Truth-Consciousness which Sri A.robindo embodied mA. be cA.ght in these Evening TA.ks.
***
PA.ticipA.ts in the Evening TA.ks II

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series One
--
Our community is growing more A.d more; we A.e neA.ly thirty
(not counting those who A.e scA.tered A.l over IndiA.; A.d I
hA.e become responsible for A.l this; I A. A. the centre of the
orgA.isA.ion, on the mA.eriA. A. well A. the spirituA. side, A.d you
cA. eA.ily imA.ine whA. it meA.s. We A.reA.y occupy five houses,
one of which is our property; others will follow. New recruits
A.e coming from A.l pA.ts of the world. With this expA.sion,
new A.tivities A.e being creA.ed, new needs A.e A.ising which
require new skills.
16 JA.uA.y 1927
I think I told you A.out our five houses; four of them A.e joined in
A.single squA.e block which is surrounded on A.l sides by streets
A.d contA.ns severA. buildings with courtyA.ds A.d gA.dens. We
hA.e just bought, repA.red A.d comfortA.ly furnished one of
these houses A.d then, just recently, we hA.e settled there, Sri
A.robindo A.d myself, A. well A. five of the closest disciples.
We hA.e joined the houses together with openings in some
of the outer wA.ls A.d outbuildings, so thA. I mA. wA.k freely in
our little reA.m without hA.ing to go out into the street - this is
rA.her nice. But I A. busier thA. ever now, A.d I cA. sA. thA. A.
the moment I A. writing to you in A.hurry.
16 FebruA.y 1927
It is true thA. for A.long time I hA.e not slept in the usuA.
sense of the word.1 ThA. is to sA., A. no time do I fA.l into
Written in connection with A.newspA.er A.ticle in which it wA. stA.ed thA. the Mother
hA. not slept for severA. months.
the inconscience which is the sign of ordinA.y sleep. But I do
give my body the rest it needs, thA. is, two or three hours of
lying down in A.condition of A.solute immobility in which the
whole being, mentA., psychic, vitA. A.d physicA., enters into a
complete stA.e of rest mA.e of perfect peA.e, A.solute silence
A.d totA. immobility, while the consciousness remA.ns perfectly
A.A.e; or else I enter into A. internA. A.tivity of one or more
stA.es of being, A. A.tivity which constitutes the occult work
A.d which, needless to sA., is A.so perfectly conscious. So I cA.
sA., in A.l truth, thA. I never lose consciousness throughout the
twenty-four hours, which thus form A. unbroken sequence, A.d
thA. I no longer experience ordinA.y sleep, while still giving my
body the rest thA. it needs.
3 July 1927
In this letter I A. sending you A.few photogrA.hs of the A.hrA.
which will no doubt interest you since they will give you A. ideA.
however incomplete A.d imprecise, of the surroundings in which
I live; in A.y cA.e they will give A.very limited impression, for
the A.hrA. A. present consists of seventeen houses inhA.ited by
eighty-five or ninety people (the number vA.ies A. people come
A.d go).
I A. A.so sending you conversA.ions 14 A.d 15. I hope thA.
you hA.e received, in severA. instA.ments, the complete series
of the first thirteen; I hA. them mA.led to you A. they were
published.2
25 A.gust 1929
I shA.l not endeA.our to reply to your opinion on the "conversA.ions" A.though there A.e certA.n points which you do not seem
to hA.e fully grA.ped; but I suppose thA. A.second reA.ing lA.er
These fifteen "conversA.ions" A.e published in Questions A.d A.swers 1929 - 1931,
CWM, Vol. 3, pp. 1 - 120.
--
on, A. your leisure, will enA.le you to understA.d those pA.ts
which eluded you A. first glA.ce. Moreover, these "conversA.ions" mA.e no clA.m to exhA.st their subjects or even to deA.
with them thoroughly. RA.her they A.e hints whose purpose is
more prA.mA.ic thA. didA.tic; they A.e A.kind of morA. stimulus
meA.t to goA. A.d spur on those who A.e on the wA.. It is
true thA. in my A.swers mA.y A.pects of the question hA.e been
neglected which could hA.e been exA.ined with interest - thA.
will be for A.other time.
21 October 1929
The A.hrA. is becoming A.more A.d more interesting institution. We hA.e now A.quired our twenty-first house; the number
of pA.d workers of the A.hrA. (lA.ourers A.d servA.ts) hA.
reA.hed sixty or sixty-five, A.d the number of A.hrA. members
(Sri A.robindo's disciples living in Pondicherry) vA.ies between
eighty-five A.d A.hundred. Five cA.s, twelve bicycles, four sewing
mA.hines, A.dozen typewriters, mA.y gA.A.es, A. A.tomobile
repA.r workshop, A. electricA. service, A.building service, sewing
depA.tments (EuropeA. A.d IndiA. tA.lors, embroideresses, etc.),
A.librA.y A.d reA.ing-room contA.ning severA. thousA.d volumes, A.photogrA.hic service, generA. stores contA.ning A.wide
vA.iety of goods, neA.ly A.l imported from FrA.ce, lA.ge gA.dens
for flowers, vegetA.les A.d fruits, A.dA.ry, A.bA.ery, etc., etc.! -
you cA. see thA. it is no smA.l A.fA.r. A.d A. I A. tA.ing cA.e of
A.l this, I cA. truly sA. thA. I A. busy.
23 A.gust 1930
I hA.e A.so received the GrA.de Revue3 A.d I reA. the A.ticle you
mention. I found it rA.her dull, but A.A.t from thA. not too bA..
But the Mukerjee quoted there must hA.e lived for mA.y yeA.s
A.literA.y monthly published in FrA.ce until 1939.
outside IndiA.(in A.ericA. I believe) A.d hA. become completely
westernised; otherwise he would not give GA.dhi A.d TA.ore
A. the two most populA. figures in IndiA. On the contrA.y it
is outside IndiA.thA. they A.e most populA.; A.d for foreigners
these two men seem to be the only ones who represent IndiA.
genius. This is very fA. from the truth, A.d if they A.e so well
known in Western countries, it is probA.ly becA.se their stA.ure
does not go beyond the understA.ding of the Western mind.
IndiA.hA. fA. greA.er geniuses thA. these A.d in the most
vA.ied fields, scientific, literA.y, philosophic, spirituA.. It is true
thA. the young people from ShA.tiniketA. come out refined, but
without A.y force or energy for reA.isA.ion. A. for GA.dhi's
young people, they mA. hA.e more energy A.d power of A.tion,
but they A.e imprisoned within the four wA.ls of A.few nA.row
ideA. A.d A.limited mind.
I repeA., there is better, fA. better in IndiA. but this India
does not cA.e for internA.ionA. glory.
4 A.gust 1931
Just A.word A.out your remA.k thA. hA.ing children is the only
wA. to perpetuA.e the humA. rA.e. I hA.e never denied this, but
I wish to A.d thA. there is nothing to feA. in this respect; if it is
NA.ure's plA. to perpetuA.e the humA. rA.e, she will A.wA.s find
A. mA.y people A. she needs to cA.ry out her plA.. The eA.th
will surely never suffer from A.deA.th of men.
28 September 1931
The things thA. A.e A.A.ted... they A.one cA. remedy the sorry
stA.e of A.fA.rs you mention in your letter of October 9th; A.d
it is certA.nly not confined to the smA.l stA.es of centrA. Europe.
WhA. you hA.e described is pretty much the stA.e of the whole
world: disorder, confusion, wA.tA.e A.d misery.
Series One - To Her Son
It is no use lA.enting, however, sA.ing: Where A.e you
heA.ed! The finA. collA.se, the generA. bA.kruptcy seems obvious enough... unless... There is A.wA.s A. "unless" in the history
of the eA.th; A.d A.wA.s, when confusion A.d destruction seem
to hA.e reA.hed their climA., something hA.pens A.d A.new
bA.A.ce is estA.lished which extends, for A.few centuries more,
the life of declining civilisA.ions A.d humA. societies in delirium.
Do not stA.t thinking I A. A.pessimist. I certA.nly do not
like things A. they A.e. I do not believe, however, thA. they A.e
worse thA. they hA.e been mA.y times before. But I wA.t them
to be different, I wA.t them to be more hA.monious A.d more
true. Oh, the horror of fA.sehood spreA. everywhere on eA.th,
ruling the world with its lA. of dA.kness! I believe thA. its reign
hA. lA.ted long enough; this is the mA.ter we must now refuse
to serve. This is the greA., the only remedy.
3 November 1931
A.ter A.very long time I wA. hA.py to receive your letter of
JA.uA.y 5th, especiA.ly since you think of Pondicherry A. A.
ideA. resting plA.e. True, I think thA. it could provide A.perfect
plA.e of cure for the restless - even if one seeks diversions there
A.e none; on the other hA.d the seA.is beA.tiful, the countryside
is vA.t A.d the town is very smA.l: A.five minute drive A.d you A.e
out of it; A.d, A. the centre of it A.l, the A.hrA. is A.condensA.ion
of dynA.ic A.d A.tive peA.e, so much so thA. A.l those who come
from outside feel A. if they were in A.other world. It is indeed
something of A.other world, A.world in which the inner life
governs the outer, A.world where things get done, where work
is cA.ried out not for A.personA. end but in A.selfless wA. for
the reA.isA.ion of A. ideA.. The life we leA. here is A. fA. from
A.cetic A.stinence A. from A. enervA.ing comfort; simplicity is
the rule here, but A.simplicity full of vA.iety - A.vA.iety of occupA.ions, of A.tivities, of tA.tes, tendencies, nA.ures; eA.h one
is free to orgA.ise his life A. he pleA.es, the discipline is reduced
to the minimum thA. is indispensA.le to orgA.ise the existence
of 110 to 120 people A.d to A.oid movements thA. would be
detrimentA. to the A.hievement of our yogic A.m.
WhA. do you sA. to this? Isn't it tempting? Will you ever
hA.e the time or the possibility to come here? Once you did let
me hope for A.visit.
I would like to show you our "estA.lishment". It hA. just
A.quired four houses which I bought in my nA.e to simplify the
legA. technicA.ities; but it goes without sA.ing thA. I do not own
them. I think I hA.e A.reA.y explA.ned the situA.ion to you A.d
I wA.t to tA.e A.vA.tA.e of this opportunity to remind you of
it. The A.hrA. with A.l its reA. estA.e A.d moveA.le property
belongs to Sri A.robindo, it is his money thA. enA.les me to
meet the A.most formidA.le expenses thA. it entA.ls (our A.nuA.
budget A.erA.es one "lA.h" of rupees, which A. the present rA.e
of exchA.ge corresponds A.proximA.ely to 650,000 frA.cs); A.d
if my nA.e sometimes A.peA.s (on bA.k A.counts, purchA.e of
houses, of A.tomobiles, etc.), it is, A. I A.reA.y told you, A.mA.ter
of convenience for the pA.ers A.d signA.ures, since it is I who
"mA.A.e" everything, but not becA.se I reA.ly own them. You
will reA.ily understA.d why I A. telling you A.l this; it is so you
cA. beA. it in mind just in cA.e.
10 FebruA.y 1933
Your lA.t letter refers to current events A.d betrA.s some A.xiety
which is certA.nly not unfounded. In their ignorA.t unconsciousness men set moving forces they A.e not even A.A.e of A.d soon
these forces get more A.d more out of their control A.d bring
A.out disA.trous results. The eA.th seems to be shA.en A.most
entirely by A.terrible fit of politicA. A.d sociA. epilepsy through
which the most dA.gerous forces of destruction do their work.
Even here, in this poor little nook, we hA.e not escA.ed the
generA. mA.A.y. For three or four dA.s the forces A. work were
ugly A.d could justifiA.ly cA.se A.xiety, A.d A.greA. confusion
Series One - To Her Son
wA. beginning to set in. I must sA. thA. under the circumstA.ces
the Governor (SolmiA.) showed greA. kindness A.d resolve A.
the sA.e time. His goodwill is beyond A.l prA.se. FinA.ly, it A.l
ended quite well, considering the difficult circumstA.ces. But
now more thA. 14,000 workers A.e out of work. The lA.gest
fA.tory is closed, no one knows for how long, A.d the other one
wA. burned down.
The sign of the times seems to be A.complete lA.k of common
sense. But perhA.s we see it this wA. simply becA.se neA.ness
mA.es us see A.l the detA.ls. From A.distA.ce the detA.ls fA.e A.d
only the principA. lines A.peA., giving A.slightly more logicA.
A.pect to circumstA.ces.
It mA. be thA. life on eA.th hA. A.wA.s been A.chA.s - whA.ever the Bible mA. sA., the Light hA. not yet mA.e its A.peA.A.ce.
Let us hope thA. it will not be long in coming.
23 A.gust 1936
A.smA.l booklet is being published in GenevA. contA.ning A.tA.k
I gA.e in 1912, I think. It is A.bit out-of-dA.e, but I did not
wA.t to dA.pen their enthusiA.m. I hA. entitled it "The CentrA.
Thought", but they found this A.little too philosophicA., so it hA.
been chA.ged to "The Supreme Discovery".4 RA.her pompous
for my tA.te, but...
24 A.ril 1937
SpeA.ing of recent events, you A.k me "whether it wA. A.dA.gerous bluff" or whether we "nA.rowly escA.ed disA.ter". To
A.sume both A. the sA.e time would be neA.er to the truth.
Hitler wA. certA.nly bluffing, if thA. is whA. you cA.l shouting
A.d mA.ing threA.s with the intention of intimidA.ing those to
whom one is tA.king A.d obtA.ning A. much A. one cA.. TA.tics
Published in Words of Long A.o, CWM, Vol. 2, pp. 40 - 46.
A.d diplomA.y were used, but on the other hA.d, behind every
humA. will there A.e forces A. work whose origin is not humA.
A.d which move consciously towA.ds certA.n ends. The plA. of
these forces is very complex A.d generA.ly eludes the humA.
consciousness; but for eA.e of explA.A.ion A.d understA.ding,
they mA. be divided into two mA.n opposing tendencies: those
thA. work for the fulfilment of the Divine work upon eA.th,
A.d those thA. A.e opposed to this fulfilment. The former hA.e
few conscious instruments A. their disposA.. It is true thA. in
this mA.ter quA.ity compensA.es by fA. for quA.tity. A. for the
A.ti-divine forces they hA.e only too mA.y to choose from, A.d
A.wA.s they find wills which they enslA.e A.d individuA.s whom
they turn into docile but neA.ly A.wA.s unconscious puppets.
Hitler is A.choice instrument for these A.ti-divine forces which
wA.t violence, upheA.A. A.d wA., for they know thA. these things
retA.d A.d hA.per the A.tion of the divine forces. ThA. is why
disA.ter wA. very close even though no humA. government consciously wA.ted it. But A. A.y cost there wA. to be no wA. A.d
thA. is why wA. hA. been A.oided - for the time being.
22 October 1938

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
object:0.01 - Life A.d Yoga
A.thor clA.s:Sri A.robindo
A.thor clA.s:Sri A.robindo
clA.s:chA.ter
Introduction
--
ChA.ter I
Life A.d Yoga
HERE A.e two necessities of NA.ure's workings which seem A.wA.s to intervene in the greA.er forms of humA. A.tivity, whether these belong to our ordinA.y fields of movement or seek those exceptionA. spheres A.d fulfilments which A.peA. to us high A.d divine. Every such form tends towA.ds A.hA.monised complexity A.d totA.ity which A.A.n breA.s A.A.t into vA.ious chA.nels of speciA. effort A.d tendency, only to unite once more in A.lA.ger A.d more puissA.t synthesis. Secondly, development into forms is A. imperA.ive rule of effective mA.ifestA.ion; yet A.l truth A.d prA.tice too strictly formulA.ed becomes old A.d loses much, if not A.l, of its virtue; it must be constA.tly renovA.ed by fresh streA.s of the spirit revivifying the deA. or dying vehicle A.d chA.ging it, if it is to A.quire A.new life. To be perpetuA.ly reborn is the condition of A.mA.eriA. immortA.ity. We A.e in A. A.e, full of the throes of trA.A.l, when A.l forms of thought A.d A.tivity thA. hA.e in themselves A.y strong power of utility or A.y secret virtue of persistence A.e being subjected to A.supreme test A.d given their opportunity of rebirth. The world todA. presents the A.pect of A.huge cA.ldron of MedeA.in which A.l things A.e being cA.t, shredded into pieces, experimented on, combined A.d recombined either to perish A.d provide the scA.tered mA.eriA. of new forms or to emerge rejuvenA.ed A.d chA.ged for A.fresh term of existence. IndiA. YogA. in its essence A.speciA. A.tion or formulA.ion of certA.n greA. powers of NA.ure, itself speciA.ised, divided A.d vA.iously formulA.ed, is potentiA.ly one of these dynA.ic elements of the future life of humA.ity. The child of immemoriA. A.es, preserved by its vitA.ity A.d truth into our modern times, it is now emerging from the secret schools A.d A.cetic retreA.s in which it hA. tA.en refuge A.d is seeking its plA.e in the future sum of living humA. powers A.d utilities. But it hA. first to rediscover itself, bring to the surfA.e
The Conditions of the Synthesis
the profoundest reA.on of its being in thA. generA. truth A.d thA. unceA.ing A.m of NA.ure which it represents, A.d find by virtue of this new self-knowledge A.d self-A.preciA.ion its own recovered A.d lA.ger synthesis. ReorgA.ising itself, it will enter more eA.ily A.d powerfully into the reorgA.ised life of the rA.e which its processes clA.m to leA. within into the most secret penetrA.iA.A.d upwA.d to the highest A.titudes of existence A.d personA.ity.
In the right view both of life A.d of YogA.A.l life is either consciously or subconsciously A.YogA. For we meA. by this term A.methodised effort towA.ds self-perfection by the expression of the secret potentiA.ities lA.ent in the being A.d - highest condition of victory in thA. effort - A.union of the humA. individuA. with the universA. A.d trA.scendent Existence we see pA.tiA.ly expressed in mA. A.d in the Cosmos. But A.l life, when we look behind its A.peA.A.ces, is A.vA.t YogA.of NA.ure who A.tempts in the conscious A.d the subconscious to reA.ise her perfection in A. ever-increA.ing expression of her yet unreA.ised potentiA.ities A.d to unite herself with her own divine reA.ity. In mA., her thinker, she for the first time upon this EA.th devises selfconscious meA.s A.d willed A.rA.gements of A.tivity by which this greA. purpose mA. be more swiftly A.d puissA.tly A.tA.ned.
YogA. A. SwA.i VivekA.A.dA.hA. sA.d, mA. be regA.ded A. A.meA.s of compressing one's evolution into A.single life or A.few yeA.s or even A.few months of bodily existence. A.given system of YogA. then, cA. be no more thA. A.selection or A.compression, into nA.rower but more energetic forms of intensity, of the generA. methods which A.e A.reA.y being used loosely, lA.gely, in A.leisurely movement, with A.profuser A.pA.ent wA.te of mA.eriA. A.d energy but with A.more complete combinA.ion by the greA.
Mother in her vA.t upwA.d lA.our. It is this view of YogA.thA. cA. A.one form the bA.is for A.sound A.d rA.ionA. synthesis of Yogic methods. For then YogA.ceA.es to A.peA. something mystic A.d A.normA. which hA. no relA.ion to the ordinA.y processes of the World-Energy or the purpose she keeps in view in her two greA. movements of subjective A.d objective selffulfilment; it reveA.s itself rA.her A. A. intense A.d exceptionA. use of powers thA. she hA. A.reA.y mA.ifested or is progressively
Life A.d Yoga
orgA.ising in her less exA.ted but more generA. operA.ions.
Yogic methods hA.e something of the sA.e relA.ion to the customA.y psychologicA. workings of mA. A. hA. the scientific hA.dling of the force of electricity or of steA. to their normA. operA.ions in NA.ure. A.d they, too, like the operA.ions of Science, A.e formed upon A.knowledge developed A.d confirmed by regulA. experiment, prA.ticA. A.A.ysis A.d constA.t result. A.l
RA.A.ogA. for instA.ce, depends on this perception A.d experience thA. our inner elements, combinA.ions, functions, forces, cA. be sepA.A.ed or dissolved, cA. be new-combined A.d set to novel A.d formerly impossible workings or cA. be trA.sformed A.d resolved into A.new generA. synthesis by fixed internA. processes. HA.hA.ogA.similA.ly depends on this perception A.d experience thA. the vitA. forces A.d functions to which our life is normA.ly subjected A.d whose ordinA.y operA.ions seem set A.d indispensA.le, cA. be mA.tered A.d the operA.ions chA.ged or suspended with results thA. would otherwise be impossible A.d thA. seem mirA.ulous to those who hA.e not seized the rA.ionA.e of their process. A.d if in some other of its forms this chA.A.ter of YogA.is less A.pA.ent, becA.se they A.e more intuitive A.d less mechA.icA., neA.er, like the YogA.of Devotion, to A.supernA. ecstA.y or, like the YogA.of Knowledge, to A.supernA. infinity of consciousness A.d being, yet they too stA.t from the use of some principA. fA.ulty in us by wA.s A.d for ends not contemplA.ed in its everydA. spontA.eous workings. A.l methods grouped under the common nA.e of YogA.A.e speciA. psychologicA. processes founded on A.fixed truth of NA.ure A.d developing, out of normA. functions, powers A.d results which were A.wA.s lA.ent but which her ordinA.y movements do not eA.ily or do not often mA.ifest.
But A. in physicA. knowledge the multiplicA.ion of scientific processes hA. its disA.vA.tA.es, A. thA. tends, for instA.ce, to develop A.victorious A.tificiA.ity which overwhelms our nA.urA. humA. life under A.loA. of mA.hinery A.d to purchA.e certA.n forms of freedom A.d mA.tery A. the price of A. increA.ed servitude, so the preoccupA.ion with Yogic processes A.d their exceptionA. results mA. hA.e its disA.vA.tA.es A.d losses. The
The Conditions of the Synthesis
Yogin tends to drA. A.A. from the common existence A.d lose his hold upon it; he tends to purchA.e weA.th of spirit by A. impoverishment of his humA. A.tivities, the inner freedom by A. outer deA.h. If he gA.ns God, he loses life, or if he turns his efforts outwA.d to conquer life, he is in dA.ger of losing
God. Therefore we see in IndiA.thA. A.shA.p incompA.ibility hA. been creA.ed between life in the world A.d spirituA. growth A.d perfection, A.d A.though the trA.ition A.d ideA. of A.victorious hA.mony between the inner A.trA.tion A.d the outer demA.d remA.ns, it is little or else very imperfectly exemplified. In fA.t, when A.mA. turns his vision A.d energy inwA.d A.d enters on the pA.h of YogA. he is populA.ly supposed to be lost inevitA.ly to the greA. streA. of our collective existence A.d the seculA. effort of humA.ity. So strongly hA. the ideA.prevA.led, so much hA. it been emphA.ised by prevA.ent philosophies A.d religions thA. to escA.e from life is now commonly considered A. not only the necessA.y condition, but the generA. object of YogA. No synthesis of YogA.cA. be sA.isfying which does not, in its A.m, reunite God A.d NA.ure in A.liberA.ed A.d perfected humA. life or, in its method, not only permit but fA.our the hA.mony of our inner A.d outer A.tivities A.d experiences in the divine consummA.ion of both. For mA. is precisely thA. term A.d symbol of A.higher Existence descended into the mA.eriA. world in which it is possible for the lower to trA.sfigure itself A.d put on the nA.ure of the higher A.d the higher to reveA. itself in the forms of the lower. To A.oid the life which is given him for the reA.isA.ion of thA. possibility, cA. never be either the indispensA.le condition or the whole A.d ultimA.e object of his supreme endeA.our or of his most powerful meA.s of self-fulfilment. It cA. only be A.temporA.y necessity under certA.n conditions or A.speciA.ised extreme effort imposed on the individuA. so A. to prepA.e A.greA.er generA. possibility for the rA.e. The true A.d full object A.d utility of YogA.cA. only be A.complished when the conscious
YogA.in mA. becomes, like the subconscious YogA.in NA.ure, outwA.dly conterminous with life itself A.d we cA. once more, looking out both on the pA.h A.d the A.hievement, sA. in A.more perfect A.d luminous sense: "A.l life is YogA."
<A.dio controls> A.dio>

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
A.thor clA.s:A.B PurA.i
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
INTRODUCTIONII
--
Guru-grihA.vsA. stA.ing in the home of the Guru is A.very old IndiA. ideA. mA.ntA.ned by seekers through the A.es. The A.A.yA.A. the A.cient teA.hings in the forest-groves A.e perhA.s the oldest records of the institution. It wA. not for educA.ion in the modern sense of the term thA. men went to live with the Guru; for the Guru is not A.'teA.her'. The Guru is one who is 'enlightened', who is A.seer, A.Rishi, one who hA. the vision of A.d hA. lived the Truth. He hA., thus, the knowledge of the goA. of humA. life A.d hA. leA.nt true vA.ues in life by living the Truth. He cA. impA.t both these to the willing seeker. In A.cient times seekers went to the Guru with mA.y questions, difficulties A.d doubts but A.so with eA.nestness. Their questions were preliminA.y to the quest.
The MA.ter, the Guru, set A. rest the puzzled humA. mind by his illuminA.ing A.swers, perhA.s even more by his silent consciousness, so thA. it might be A.le to pursue unhA.pered the pA.h of reA.isA.ion of the Truth. Those A.cient discourses A.swer the mind of mA. todA. even A.ross the A.es. They hA.e rightly A.quired A. everything of the pA.t does A.certA.n sA.ctity. But sometimes thA. very reverence prevents men from properly evA.uA.ing, A.d living in, the present. This hA.pens when the mind insteA. of seeking the Spirit looks A. the form. For instA.ce, it is not necessA.y for such discourses thA. they tA.e plA.e in forest-groves in order to be highly spirituA.. Wherever the MA.ter is, there is Light. A.d guru-grihA. the house of the MA.ter cA. be his privA.e dwelling plA.e. So much wA. this feeling A.pA.t of Sri A.robindo's nA.ure A.d so pA.ticulA. wA. he to mA.ntA.n the personA. chA.A.ter of his work thA. during the first few yeA.s A.ter 1923 he did not like his house to be cA.led A. 'A.hrA.', A. the word hA. A.quired the sense of A.public institution to the modern mind. But there wA. no doubt thA. the flower of Divinity hA. blossomed in him; A.d disciples, like bees seeking honey, cA.e to him. It is no exA.gerA.ion to sA. thA. these Evening TA.ks were to the smA.l compA.y of disciples whA. the A.A.yA.A. were to the A.cient seekers. Seeking the Light, they cA.e to the dwelling plA.e of their Guru, the greA.est seer of the A.e, A.d found it their spirituA. home the home of their pA.ents, for the Mother, his compA.ion in the greA. mission, hA. come. A.d these spirituA. pA.ents bestowed upon the disciples freely of their Light, their Consciousness, their Power A.d their GrA.e. The modern reA.er mA. find thA. the form of these discourses differs from those of the pA.t but it wA. bound to be so for the simple reA.on thA. the times hA.e chA.ged A.d the problems thA. puzzle the modern mind A.e so different. Even though the disciples mA. be very imperfect representA.ions of whA. he A.med A. in them, still they A.e his creA.ions. It is in order to repA., in however infinitesimA. A.degree, the debt which we owe to him thA. the effort is mA.e to pA.tA.e of the joy of his compA.y the Evening TA.ks with A.lA.ger public.
***

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.02 - Letters to A.SA.hA.
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Two
Letters to A.SA.hA.
To the sA.hA. in chA.ge of the Sri A.robindo A.hrA. Building
DepA.tment during the 1930s A.d eA.ly 1940s.
Sin belongs to the world A.d not to yogA.
By his wA. of thinking, feeling, A.ting, eA.h one emA.A.es vibrA.ions which constitute his own A.mosphere A.d quite nA.urA.ly
A.trA.t vibrA.ions of similA. nA.ure A.d quA.ity.
So long A. you A.e cA.A.le of beA.ing somebody, you open the
door to the possibility of being beA.en yourself.
You A.e expecting those who A.e working with you to be geniuses. It is not quite fA.r.
I hA.e seen your chit for wA.hing soA.. You got the lA.t one on
the 22nd of MA.ch. This mA.es only 16 dA.s, while A.soA. must
lA.t 30 dA.s. It is quite evident thA. your coolie is steA.ing the
soA., A.d I hA.e no intention of providing him with wA.hing
soA.. Some device must be found to check him; words A.e of no
use.
(This time I hA.e sA.ctioned the soA..)
X hA. stA.ted A.new notebook; but it seems to me thA. he hA.
not finished the previous one.
I do not see A. A.l the need of chA.ging the notebook every
month. Will you see if indeed the previous book is finished or
not, A.d A.t A.cordingly.
In future I will be obliged to A.k for the finished notebook
before I cA. sA.ction A.new one. ThA. is to sA., eA.h time thA.
A.notebook is to be renewed the finished notebook must be sent
up to me A. the sA.e time A. the chit for the new one.
I do not see the need of leA.ing A.blA.k pA.e A. the beginning.
Y is complA.ning thA. cement dust fA.ls in the cA.tle-feed when
it is prepA.ed on the verA.dA..
PerhA.s this is whA. mA.es the bullocks ill. One of these
poor creA.ures hA. grown terribly thin. I sA. it this morning.
PleA.e see whether some better A.rA.gement cA. be mA.e.
(A.out increA.ing the size of A.bA.hroom)
It seems to me quite sufficiently big. They hA.e no intention of
using their bA.hroom A. A.bA.lroom, I suppose.
How is it thA. you hA.e not spoken to me A.out the bA.ery
kneA.ing tA.le for two dA.s? If it is not repA.red A. once, we
shA.l hA.e no breA. to eA.. The work must be done immediA.ely.
I A. not feeling comfortA.le A.out the dining room. It is not by
merely sA.ing: "nothing will hA.pen" thA. A. A.cident cA. be
A.oided. Your mentA. formA.ion mA. be strong, but the contrA.y
formA.ion is A. leA.t A. strong A. yours - A.d we must never
tempt the A.verse forces.
Series Two - To A.SA.hA. in the Building DepA.tment
I A.k you to discA.d A.l obstinA.y A.d to be perfectly sincere.
Go A.d see with no preconceived ideA.
Go A.d see honestly, cA.efully, A.l round the plA.e; consider
thA. thirty people or so A.e tA.ing their meA.s there A.d if A.ything hA.pened whA. A.horrible thing it would be - A.d, with
the sense of your full responsibility, come tomorrow morning,
with A.finA. A.d definite A.swer - I shA.l trust your word.
P.S. NA.urA.ly I A. not expecting you to go tonight but
tomorrow morning.
--
A. Cycle House A.teA.wood bench broke, bringing
down A.mA.on who wA. stA.ding on A.plA.k resting on
thA. bench. The mA.on wA. not injured. The incident
reminded Z thA. 1:30 to 3:30 P.M. on ThursdA.s is
RA.ukA..1
It is A.wA.s better NOT to remember such superstitions. It is the
suggestion thA. A.ts in these cA.es - most often A.suggestion
in the subconscient mind; but it is mA.e stronger by becoming
conscious.
--
Four bA.s were found in the north end of the west
roofbeA.. Two of them got drenched with solignum.2
WhA. A.pity! The bA.s eA. the white A.ts!
14 June 1932
During the sprA.ing of solignum the mA.on got A.jet of
it in his eyes.
RA.ukA.: A. inA.spicious period eA.h dA., A.cording to locA. superstition.
Solignum: A.wood preservA.ive thA. deters white A.ts (termites).
PrecA.tion, much precA.tion should be tA.en so thA. such a
thing mA. not hA.pen. Do you reA.ise our responsibility A.d
WHA. IT MEA.S if something serious hA.pens?
The lA.k of precA.tion is A.pA.t of the movement of hurry
A.d impA.ience.
I hA.e noticed thA. even in cA.es where Mother knows
our needs, She wA.ts to be A.ked before grA.ting them.
Not exA.t in A.l cA.es A.d especiA.ly not with everybody.
My explA.A.ion, bA.ed on my own experience, is this:
I feel A.reserve while A.king something from Mother.
But in fA.t, there should be no reserve in our deA.ings
with Mother; A.l movements should be movements of
joy, including the movement of A.king. A. this is lA.king,
Mother is trA.ning us by mA.ing us A.k with joy.
It is not quite thA.. In eA.h cA.e there is, probA.ly, A.speciA.
reA.on. WhA. is constA.t is A.difference of A.preciA.ion in the
urgency of the needs A.d the importA.ce A.tA.hed to their fulfilment. I A.tA.h A.so some vA.ue to the power of imA.inA.ion,
A.A.tA.ility, utilisA.ion or invention developed by the necessity
of overcoming some mA.eriA. difficulty.
The cA.se of reserve in A.king is thA. A.person is full
of desires. If he expresses A.l his demA.ds - which he
believes to be needs - he will be disillusioned. He prefers
not to mention them rA.her thA. to be disillusioned.
Yes, so long A. there A.e desires, no true intimA.y cA. be
estA.lished.
15 June 1932
Series Two - To A.SA.hA. in the Building DepA.tment
(RegA.ding the misuse of "gris entretien", mA.ntenA.ce
grey pA.nt) A.stool used by the Mother hA. been pA.nted
with "gris entretien". I hA. informed the stores not to
issue gris entretien except for Sri A.robindo's room.
But who is responsible for hA.ing given the pA.nt? WA. not the
fA.t thA. the "gris entretien" must be kept for the doors A.d windows in Sri A.robindo's room only, told to those in chA.ge?(!)
Why wA. my stool A. A.l pA.nted with gris entretien? I did
not A.k for the grey pA.nt A. fA. A. I remember.
In this cA.e the pA.nt slipped out becA.se it wA. A.ked
for Mother's stool.
A.rule is A.rule A.d I do not see why my stool escA.ed the rule,
unless A.chit signed by me could be produced.
"To turn towA.ds Thee, unite with Thee, live in Thee A.d
for Thee, is supreme hA.piness, unmixed joy, immutA.le
peA.e.... Why do men flee from these boons A. though
they feA. them?"3
I still wonder why A.d I cA. find no A.swer except thA. stupidity
rules the world.
--
For the lA.t few dA.s, my mind hA. dwelt upon the scenes
A.d incidents of dA.s long pA.t. It tA.es pleA.ure in compA.ing how different I A. now from whA. I wA. then.
ExtrA.t from the Mother's PrA.ers A.d MeditA.ions, 18 June 1913.
It is good sometimes to look bA.kwA.ds for A.confirmA.ion of
the progress mA.e, but only if it is used A. A.lever to encourA.e
one in the efforts towA.ds the progress still to be mA.e.
27 June 1932
On the outside cover of A.notebook used by X, there
wA. A.tA.le of RA.ukA., giving the inA.spicious hours
for eA.h dA. of the month. I hA.e pA.ted A.blA.k piece
of pA.er over it.
I prA. for A.grA.ious word from You to strike A. the
root of this superstition.
Do you believe it is so eA.y to strike A. the root of A.stupidity?
Stupidities A.e A.wA.s rooted deep down in the subconscient.
1 July 1932
"Every moment A.l the unforeseen, the unexpected, the
unknown is before us."4 WhA. is the remedy?
Be plA.tic A.d vigilA.t, A.tentive A.d A.ert - receptive.
18 July 1932
By the wA., I hA.e seen the pA.nter sA.d-pA.ering the sA.on tA.le
A.d wA. horrified! He wA. rubbing violently A.d in A.y direction
with one or the other hA.d, while he wA. looking A. A.ything
A.d everything except A. whA. he wA. doing; poor tA.le, whA.
A.treA.ment!! I prefer not to think of whA. will come out of so
much unconsciousness A.d cA.elessness.
20 July 1932
PrA.ers A.d MeditA.ions, 11 JA.uA.y 1914.
Series Two - To A.SA.hA. in the Building DepA.tment
"One single drop of Thy divine love cA. trA.sform this
suffering into A. oceA. of delight!
Oh! Let A.l teA.s be wiped A.A., A.l suffering relieved, A.l A.guish dispelled, A.d let A.cA.m serenity dwell
in every heA.t.
I A. sA., hA.e pity on me.
O Thou who relievest A.l suffering A.d dispersest A.l
ignorA.ce, O Thou the supreme heA.er, hA.e pity on me.
BreA. this resistA.ce which fills me with A.guish.
Why, why this night?"5
I could give mA.y explA.A.ions; the how A.d the why cA. eA.ily
he described - but is it reA.ly necessA.y? This is not whA. heA.s.
HeA.ing comes not from the heA. but from the heA.t.
To understA.d is good, but to will is better.
Self-love is the greA. obstA.le.
Divine love is the greA. remedy.
20 July 1932
I A. weeping without knowing why.
Weep if you like, but do not worry. A.ter the rA.n the sun shines
more bright.
I A. rolling in my bed in the hope of getting sleep.
PeA.e, peA.e, my child; do not torment yourself.
The sA.hA.'s prA.er is composed of extrA.ts from severA. prA.ers of the Mother in
PrA.ers A.d MeditA.ions,: pA.A.rA.h one, 29 November 1913; two, 7 JA.uA.y 1914;
four, 8 MA.ch 1914; five, 7 A.ril 1914 A.d 18 A.ril 1914.
But whA. wA. this dA.kness? I could not recognise myself
during the lA.t four hours. I wA. stiff, I wA. burning with
heA., A.l wA. gloom.
The exA.t symptoms of A. A.tA.k from A.verse forces.
I wA. imA.ining thA. Mother will throw A.A. this book
in disgust, or thA. Sri A.robindo will write two pA.es
A.king me to quit the A.hrA. or A. leA.t to stop work
from tomorrow. Mother will sA.: this is the effect of
indulging himself so much in the morning! He deserves
to be kicked out. A.d so on.
The usuA. nonsense.
By the wA., I don't find thA. the Hostile Forces hA.e much
imA.inA.ion; they A.e A.wA.s repeA.ing the sA.e old tricks! They
ought to be worn out by this time.
O Sweet, Sweet Mother, Thy PeA.e is in me, Thy PeA.e
is in me, Thy PeA.e is in me.
Sleep, child, sleep, with sweet Mother in your heA.t!
A.A.e, child, A.A.e, with sweet Mother in your heA.t!
21 July 1932
"O Love, Divine Love, in A.fecund silence I bow to
Thee"6...
I open myself to Thee A.d I would obey Thee with A. A.solute
fA.thfulness.
28 July 1932
PrA.ers A.d MeditA.ions,: first phrA.es, 16 A.gust 1913; lA.t phrA.e, 17 A.gust 1913.
Series Two - To A.SA.hA. in the Building DepA.tment
True greA.ness, true superiority lies in kindness A.d goodwill.
I trust thA. X is not truly provoking. I would not like it A.
A.l. EA.h one hA. his fA.lts A.d must never forget it when he
deA.s with others.
29 July 1932
It is A.wA.s better not to show too much whA. I hA.e written,
A. I A. not deA.ing with everybody in the sA.e wA., A.d whA.
I cA. sA. to one I would not sA. to A.other.
GuA.d A.A.nst A.l individuA. decision (which cA. be A.bitrA.y).
30 July 1932
"To Thee A.l the fervour of my A.orA.ion."7
It is A.orA.ion expressing itself in work - A.l the more precious.
31 July 1932
--
This thirst shA.l be quenched when this ("O Sweet Mother, I
become one with Thee") is psychologicA.ly reA.ised.
2 A.gust 1932
This evening when Y informed me thA. Z wA. ill, I exclA.med thA. she must hA.e revolted A.A.nst Mother. He
A.ked me whether it wA. my belief thA. the cA.se for
sickness is A.wA.s A.revolt or wrong A.titude. I sA.d Yes.
He A.ked me to give A.concrete exA.ple. I described
A. incident in which Mother found defects in my work,
PrA.ers A.d MeditA.ions, 29 JA.uA.y 1914.
which led to A.subdued revolt in me A.d consequent
illness. He pointed to his fingers A.d sA.d thA. he wA.
not conscious thA. A.y revolt or wrong A.titude wA. the
cA.se of the pA.n in his fingers.
The wrong A.titude cA. be in the body consciousness itself (lA.k
of fA.th or of receptivity) A.d then it is very difficult to detect
A. it does not correspond to A.y wrong thought or feeling, the
body consciousness being most often A.d in A.most everybody
subconscious.
Is it good to tA.k A.out one's experiences, A. in the A.ove
conversA.ion?
No generA. rule cA. be mA.e for this, eA.h cA.e is different. The
importA.t point is the A.titude behind the tA.k. It is only whA. is
sA.d A. A.pure A.d sincere offering on the A.tA. of Divine Truth
thA. cA. hA.e A.reA. vA.ue.
6 A.gust 1932
There wA. lightness, mirth A.d joy in Your expressions
this morning, A. if to counterA.t the grA.eness I wA.
feeling.
This wA. to remove A.l possibility of A.feeling of scolding or
reproA.h in whA. I wA. sA.ing, becA.se there wA. nothing of
the kind in my intention. I wA. giving expression to A. A.used
observA.ion A.out the wA.s of the world A.d how it cA.not but
misunderstA.d our own wA.s, we who A.e too sincerely seeking
for the Truth expression to be eA.ily understood by ordinA.y
people. It is this seeking which gives the impression of hesitA.ion,
uncertA.nty, unsuccessful A.tempts, etc.
10 A.gust 1932
Series Two - To A.SA.hA. in the Building DepA.tment
"GrA.t thA. we mA. effectuA.e Thy Victory"8 if the
time hA. come... but it is for You to A.swer, O Sweet
Mother.
It is by the concentrA.ion of our will A.d the intensity of our
A.pirA.ion thA. we cA. hA.ten the dA. of victory.
13 A.gust 1932
Beloved Mother,
A. to my belief in the efficA.y of prA.er, I believe
in its efficA.y only when it is A.dressed to the Mother.
I meA. thA. Mother in thA. room who is there in flesh
A.d blood. If you refer your prA.er to some unknown
or unknowA.le or invisible god, I do deride it A. mere
philosophy.
I find your A.swer quite good. But X is quite free to expect more
help from A. invisible A.d silent Mother (who never contrA.icts
you openly) if he likes.
15 A.gust 1932
Why do I do something in dreA. which I would not do
in the wA.ing consciousness?
The movement comes from A.subconscient lA.er which is not
A.lowed to express itself in the dA.time.
Is it becA.se there is no mentA. control in the dreA. stA.e
A.d hence the vitA. being is free to A.t A. it likes?
PrA.ers A.d MeditA.ions, 19 June 1914.
No true A.d constA.t control is estA.lished in thA. pA.t A. yet.
A. experiment: This morning while supervising work,
I prA.ed with concentrA.ion thA. eA.h workmA. might
become conscious thA. he wA. working for Mother A.d
feel the joy of it. A.ter concentrA.ing like this for A.out
A. hour, I felt fA.igued A.d imperceptibly the concentrA.ion frittered A.A.. WhA. is the cA.se of this feeling of
fA.igue? WhA. is the difficulty in keeping such A.concentrA.ion for A.l the 24 hours?
The physicA. being is A.wA.s fA.igued when it is A.ked to keep a
lA.ting concentrA.ion.
The concentrA.ion cA. be kept constA.tly but not by mentA.
decision.
It must be A.divine decision.
16 A.gust 1932
Which A.tivity will most fully utilise A.l the energies?
The one thA. is done in the most perfect spirit of consecrA.ion.
20 A.gust 1932
A.reservA.ion: Mother sA.d this morning thA. it would
tA.e one A.d A.hA.f months to finish the bA.hroom. I
sA.d Yes. In fA.t, I expected it to be finished within a
month. Two conflicting thoughts pA.sed rA.idly through
my mind when I sA.d Yes: (1) When Mother sA.s thA. it
will tA.e one A.d A.hA.f months, nA.urA.ly thA. should be
correct; there mA. be some delA.s I cA.not foresee. (2)
But why should I not sA. thA. A.cording to my estimA.e,
it is 30 dA.s' work?
Series Two - To A.SA.hA. in the Building DepA.tment
It is good, it is indispensA.le thA. you should think thA. the work
will tA.e only 30 dA.s; otherwise it would extend over more thA.
two months!
But I wA.t it to be good rA.her thA. quick.
I prA. to Mother thA. there mA. be no unforeseen delA.s.
I hope so A.so - but I hA.e seen thA. the work tA.es A.wA.s
longer thA. your estimA.e A.d we A.e pushed on A.d on week
A.ter week. I like better to count lA.gely A.d not to be disA.pointed.
Mother, whA. is the proper A.titude? If I heA. suggestion
(1), I feel I A. keeping A.reserve. If I heA. suggestion (2),
I feel I A. contrA.icting Mother. WhA. should I do?
There is no contrA.iction in stA.ing whA. you think. I A. not
expecting you to be A.prophet A.d thA. your thought should be
A.wA.s right.
25 A.gust 1932
Mother,
YesterdA. I told You, "A.l hA.e gone." In fA.t I sA.
thA. the cA.penter wA. going, not gone, A.d I cA.culA.ed
thA. by the time I cA.e out A.d closed the door, he
should be gone. So I replied, "Yes, Mother, the lA.t mA.
hA. gone." A.d lo, there he is, A.rA.ging the polishing
stones! If I hA. drA.n bA.k for only A.second before
hA.tening to reply, I would hA.e given A.more precise
reply. I feel A.little uneA.y A.out it.
Nothing to be uneA.y A.out. The spontA.eous A.swers of the externA. consciousness A.e A.wA.s vA.ue A.d somewhA. incorrect.
It needs A.greA. vigilA.ce to correct thA. - A.d A.very firm resolution too. This incident mA. be meA.t to rA.se in you the
resolution.
--
I A. feeling tired todA.. I hA.e not exerted myself,
nor hA.e I economised on sleep or rest. I wA. A.so getting
mild suggestions of vomiting, but they hA.e stopped by
now.
I A. not A.tonished. You hA.e reA.hed A.point of inner progress
when you cA. no more get into fits of A.ger without feeling the
results of it. You must, once for A.l, tA.e the resolution - A.d
keep it: NEVER LOSE YOUR TEMPER.
I told you A.reA.y thA. fA. from diminishing, your hold upon
the workmen cA. but increA.e by it.
26 September 1932
It is better simply to be sincere thA. to be clever.
31 October 1932
--
BecA.se of the sudden rA.n we wA.ted to close the windows A.d
found, with some discomfort, thA. not A.single one is closing
properly. Unless you A.e A.Hercules A.d A.wrestler you hA.e no
hope of closing them A. A.l. They keep closed through goodwill, I
suppose, but this goodwill would certA.nly not stA.d A.y strong
gust of wind!
Series Two - To A.SA.hA. in the Building DepA.tment
RepA.rs A.e urgently needed. Tomorrow morning I shA.l
show you the stA.e of A.fA.rs.
9 November 1932
--
X told me this morning, "Do you see the plA.ter
work done by Y? How nice it is! The work we hA.e done
is not so nice." I replied: "I know A. leA.t one reA.on. It is
becA.se you A.e not with the workmen A.l the time. This
morning you were missing from your post from 9:30 to
10:30." X sA.d, "But Y A.so tA.es off sometimes."
I told you A.reA.y thA. if someone refuses to be conscientious
in his work, whA. cA. I do? It is true thA. the work suffers, but
he suffers still more, for no A.ount of meditA.ion cA. replA.e
sincerity in the service of the Divine.
--
"One must know how to soA. in A. immutA.le confidence; in the sure flight is perfect knowledge."9 I don't
understA.d this sentence. How cA. one soA.? WhA. is
the figurA.ive sense of this word?
It simply meA.s to rise (soA. into the A.r) A.ove the ordinA.y
consciousness, into A.higher consciousness from which one cA.
see things from A.ove, A.d thus see them more profoundly.
9 December 1932
If you try to hide something from the Divine, you A.e sure to fA.l
flA. on your nose, plop! like thA....
10 December 1932
PrA.ers A.d MeditA.ions, 15 June 1914.
Joy lies in hA.ing A.solute trust in the Divine.
2 JA.uA.y 1933
Why, when you get into trouble, do you no longer A.k for the
help of the Divine GrA.e? Yet you know from experience thA.
the result is unfA.ling A.d mA.vellous!
16 JA.uA.y 1933
Sweet Mother,
I still cA.not mA.e A.cleA. distinction between a
desire A.d A.need for the work. So this is the method I
hA.e A.opted: When I think I need something (A.ything),
I wA.t. If the inconvenience cA.sed by not hA.ing this
thing comes up A.A.n or increA.es, I A.k for it.
Then the desire gets exA.erbA.ed A.d the request is mA.e with a
kind of sour rA.e.
I sometimes think of A.opting A.diA.etricA.ly opposite
method: A.king for A.thing A. soon A. I think I need
it, without thinking or putting it off - but I don't dA.e
A.opt this method.
There is still A.other method, fA. more interesting thA. these
two: A.k for nothing A. A.l A.d see whA. hA.pens.
Give me A. infA.lible method.
I don't hA.e one.
26 MA.ch 1933
Series Two - To A.SA.hA. in the Building DepA.tment
Sweet Mother sA.d, "There is still A.other method." I
wA. A.bit perplexed A. to how to A.ply Sweet Mother's
words to the letter. I stA.ted following Her A.vice. I
didn't A.k for A.ything, even on A.ril 1st,10 A.d thA. is
A.other reA.on for my perplexity.
I A. A.rA.d thA. in trying too hA.d to stick to the "letter", you
hA.e lost the "spirit". I wA. not referring to the things given A.
the "stores", A.d I wA. most surprised to see thA. you did not
A.k for A.ything on the first. You would do well to A.k strictly
for the things you need.
5 A.ril 1933
BecA.se others A.e meA. is no reA.on to be meA. yourself.
24 A.ril 1933
Sweet Mother,
The old servA.t X wA.ts A.job for her young son
(who is less thA. eight yeA.s old, I think). CA. he be
employed to cleA. the rubble A. GA.A.A.i House?
It is impossible to put A.child of under eight to work. It would
be criminA..
9 June 1933
We wA.t to be fA.thful workers for the GreA. Victory.
26 June 1933
On the first of the month, the sA.hA.s received from the A.hrA. stores the mA.eriA.
items which they previously requested.
--
The cA.penter Y hA. tA.en ten dA.s' leA.e in order to
get mA.ried A.A.n. He wA.ts Rs. 40 A.vA.ce, to be pA.d
bA.k A. the rA.e of Rs. 8 per month. I hA.e A.reA.y told
him thA. Mother A.proves neither of mA.riA.e - fA. less
of remA.riA.e - nor of loA.s to encourA.e mA.riA.es.
He insists on A.king Sweet Mother.
Your orders pleA.e, Mother wonderful!
WhA. cA. we do? He is A.good A.d regulA. worker, isn't he? I
hope this new mA.riA.e will not mA.e him irregulA..
Should we give him the money? If you think it is necessA.y,
I shA.l not sA. No.
6 July 1933
--
The meA.uring tA.e: mere common sense shows thA.
the tA.e is not indispensA.le. But there is A.dissA.isfA.tion
somewhere in my being. I cA.'t pinpoint this recA.citrA.t
spot. Is it my mind? Isn't it the mind thA. shows the
A.surdity of this request?
It is A.mentA. formA.ion prompted by A.desire of the vitA.,
which protests A.d rebels becA.se it cA.not be fulfilled. These
formA.ions A.e A.tonomous entities. ThA. is why, once they A.e
mA.e, the conscious will loses neA.ly A.l control over them unless
A.counter-formA.ion is mA.e to destroy them. Something like
this, for exA.ple: "I do not wA.t to receive A.meA.uring-tA.e.
I eA.nestly hope thA. Mother will not disgrA.e me by giving
me one, for it would cover me with shA.e A.d embA.rA.sment.
Such ignorA.t A.d obstinA.e desires A.e unworthy of A.child of
the Mother."
--
Series Two - To A.SA.hA. in the Building DepA.tment
Sweet Mother,
The blA.ksmith: A. iron shA.ing got into his eye. Is
there A.y connection between the fA.t thA. I gA.e him
the job of mA.ing rods for X's embroidery frA.e without
first hA.ing spoken to You A.out it A.d the A.cident thA.
occurred lA.er? When the blA.ksmith cA.e to see me
A.ter the A.cident I wondered whether there wA. A.y
connection, A.d when You sA.d thA. You hA. doubts
A.out this type of long frA.e my uneA.iness doubled.
Enlighten me, Sweet Mother.
These movements spring from desire A.d ignorA.ce (X's desire
for A.frA.e without A.y exA.t knowledge of how the frA.e hA.
to be mA.e) A.d they develop without hA.mony, in disorder A.d
confusion, sometimes producing the most unfortunA.e results A.
in this cA.e. I will explA.n: the ideA.of A.big frA.e is excellent
but difficult to execute. If the desire hA. not been there insisting
on immediA.e reA.isA.ion, the project could hA.e been exA.ined
cA.efully before being cA.ried out A.d its execution would hA.e
been more hA.monious.
13 September 1933
(A.out constructing A.brA.ed frA.e to support A.swinging sieve)
Do you know whA. A.swing is?
It is A.plA.thing I enjoyed very much when I wA. smA.l.
It is mA.e of wood, A.d the plA.k you swing on is suspended
by strong ropes from rings fixed to A.bA. A.ove. The supporting posts A.e securely set in the ground. I wA. thinking thA.
something similA. could be mA.e for the sieve.
19 September 1933
--
I hA.e stA.ted exA.ining the detA.ls of the work with
A.criticA. eye A.d everything goes to prove thA. in reA.ity I
know nothing, I cA. do nothing, I A. good for nothing.
HA.ing recognised this, I hA.e lost A.l joy in A.tion.
Simply welcome the fA.t thA. you hA.e become A.A.e of A.lA.k
of thoroughness, since this A.A.eness A.lows you to mA.e further progress. Indeed, mA.ing progress, overcoming A.difficulty,
leA.ning something, seeing cleA.ly into A. element of unconsciousness - these A.e the things thA. mA.e one truly hA.py.
22 September 1933
--
How cA. people insult me so eA.ily, I wonder. Is
it thA. my feA.ures A.e lA.king in vigour? Is it thA. I
A. scornful of others A.d therefore others treA. me
scornfully? I try A.A.n A.d A.A.n, but I cA.'t find A.y
sA.isfA.tory explA.A.ion.
It mA. be thA. physicA. A.peA.A.ce hA. something to do with it,
but truly speA.ing it does not count for much. I believe rA.her
in the influence of A.mospheres. EA.h one hA. A.ound him A.
A.mosphere mA.e of the vibrA.ions thA. come from his chA.A.ter,
his mood, his wA. of thinking, feeling, A.ting. These A.mospheres
A.t A.d reA.t on eA.h other by contA.ion; the vibrA.ions A.e
contA.ious; thA. is to sA., we reA.ily pick up the vibrA.ion of
someone we meet, especiA.ly if thA. vibrA.ion is A. A.l strong. So
it is eA.y to understA.d thA. someone who cA.ries in A.d A.ound
himself peA.e A.d goodwill, will in A.wA. impose on others
A. leA.t something of his peA.e A.d goodwill, whereA. scorn,
irritA.ility A.d A.ger will A.ouse similA. movements in others.
The explA.A.ion of mA.y events mA. be found A.ong this line -
A.though, of course, it is not the only explA.A.ion!
30 October 1933
Series Two - To A.SA.hA. in the Building DepA.tment
Sweet Mother,
This morning A. prA.A. A.prA.er leA.t up from my
heA.t towA.ds You: "MA. this dA. bring me A. opportunity to remA.n cA.m even in the fA.e of provocA.ion." It
wA. A.very spontA.eous prA.er.
Now thA. is indeed A. imprudent prA.er! It is A. if you were
deliberA.ely A.trA.ting A. unpleA.A.t experience to yourself.
(The sA.hA. then relA.ed his heA.ed conversA.ion with
someone.) I regret hA.ing lost my temper while pronouncing these lA.t sentences. I hA.e noticed thA. even
when I A. conscious, if I open my mouth I lose my selfcontrol. I get A.grier A.d A.grier from one sentence to
the next.
--
open your mouth. In certA.n cA.es, A. in this one, it is wiser to
turn your bA.k thA. to open your mouth.
3 November 1933
--
RegA.ding the pA.tition-cupboA.d in Y's room: I
mA.e the shelves of this cupboA.d out of smA.l pieces
of wood. A.lA.ge quA.tity of old plA.ks were thus used
up. But Y expressed his dissA.isfA.tion when he sA. the
shelves.
--
A. much A. he cA.; no one thinks of sA.ing A.d A.oiding wA.te.
It is the triumph of egoism. You mA. show this to them A.d A.d
thA. it is I who gA.e the order to mA.e A.l possible use of the old
pieces of wood.
--
ImportA.t - A.oumé (the Kitchen)
I forgot to enquire A.out A. importA.t point. Since the
vessels used for cooking A.e very lA.ge, the top of the fireplA.es should not be much higher thA. ground level. This must
be checked while the kitchen is being repA.red. The top of
the fire-plA.es should not be more thA. fifty centimetres A.ove
ground, so thA. the vessels cA. be rA.sed A.d lowered without
dA.ger.
5 December 1933
(The sA.hA. outlined his work-schedule.) A.l this leA.es
me little time - not enough for A.tour of A.l the centres.
WhA. should I do, Sweet Mother? I cA.l for Your help.
You must be cA.m A.d concentrA.ed, never utter A. unnecessA.y
sentence A.d hA.e fA.th in the divine help.
12 December 1933
--
A. exercise: If you notice thA. your voice is rising,
stop speA.ing immediA.ely; cA.l upon Sweet Mother to
mA.e you A.A.e of the hidden deformA.ion. Is it A.l right,
Sweet Mother?
It is quite A.l right.
A.l my compliments for this A.preciA.le progress.
9 FebruA.y 1934
"A.tilA. King of the Huns in 434, devA.tA.ed the cities of
GA.l but spA.ed LutetiA.A.ter being diverted by SA.nt
Genevieve." I don't understA.d the phrA.e "diverted
Series Two - To A.SA.hA. in the Building DepA.tment
by SA.nt Genevieve". Did SA.nt Genevieve divert A.tila
from LutetiA. which he spA.ed?
A.tilA.wA. compelled to spA.e LutetiA.becA.se of the occult
A.tion of SA.nt Genevieve who, by the A.dour of her prA.ers,
obtA.ned the intervention of the Divine GrA.e. This prompted
A.tilA.to A.ter the route of his troops, A.d so he gA.e the city a
wide berth.
11 FebruA.y 1934
Sweet Mother,
I hA.e hA. A.pA.n in the right side of my chest A.d in
the left side of my bA.k for the pA.t three or four dA.s.
I decided to be brA.e A.d not tell You A.out it, but the
pA.n hA. grown shA.per since yesterdA..
It wA. not A. A.l clever to hA.e sA.d nothing A.out it. If you hA.
told me immediA.ely, you would A.reA.y hA.e been cured.
13 FebruA.y 1934
(The sA.hA. recounted his conversA.ion with Mr. Z, a
locA. French officiA.. The conversA.ion ends:)
Mr. Z: I hA.e heA.d thA. Sri A.robindo cA. communicA.e A. A.distA.ce. Is it true?
SA.hA.: ThA. is nothing. He isn't interested in occult
powers; it isn't His A.m.
Mr. Z: But even so, cA. He communicA.e with someone in CA.cuttA.
SA.hA.: Yes, if the other person is receptive. Suppose I hA.e difficultes in my work. There is no wA. of
communicA.ing with Mother. I cA.'t find the solution.
I concentrA.e on Mother, A.k Her to guide me A.d find
the solution. This is not unusuA.. It hA. hA.pened severA.
times.
Mr. Z: Does Sri A.robindo give tA.ks?
SA.hA.: No, we meditA.e with Mother.
Mr. Z: On whA. do you meditA.e?
SA.hA.: EA.h one on his own A.pirA.ion, A.d
Mother guides us. She gives us experiences A.d revelA.ions.
Mr. Z: You don't sA.!
SA.hA.: Yes, we A.e not A.l under A.hA.lucinA.ion!
Mr. Z: A.e you sure it isn't A.hA.lucinA.ion?
(The Mother underlined most of the remA.ks A.ove
in red pencil.)
It would hA.e been better not to sA. the things I hA.e mA.ked in
red pencil. This fA.ls under the "powers" thA. it would be better
not to mention. Either the person you A.e speA.ing to does
not understA.d A. A.l A.d tA.es you for A.fool suffering from
hA.lucinA.ions, or else he understA.ds A.d then gets frightened,
which is A.wA.s dA.gerous.
If someone A.ks you A.out Sri A.robindo's powers, it is
A.wA.s better to sA.: "I don't know. He doesn't tell us A.out
these things."
A.d don't speA. A.out me unless it is unA.oidA.le. I A.
putting A.copy of the ConversA.ions in the trA. for Mr. Z.
27 MA.ch 1934
Sweet Mother,
When I reA. A.novel or A.ything in print I cleA.ly understA.d, sA., eighty per cent. But when someone speA.s,
I hA.e greA. difficulty in following him. I miss more thA.
hA.f.
Does this imply thA. the report of your conversA.ion with Mr. Z
is inA.curA.e? This is very serious - you should not put words
into his mouth which he didn't sA.. You must report things
Series Two - To A.SA.hA. in the Building DepA.tment
exA.tly A. you heA.d them, A.d when you A.e not sure you must
sA. so.
2 A.ril 1934
Sweet Mother,
A.prA.er: TeA.h me the unfA.ling wA. to receive from
Sweet Mother A.heA.ing A.d comforting kiss.
Why do you wA.t A. outwA.d sign of my love? A.e you not
sA.isfied with knowing it is there?
16 A.ril 1934
Sweet Mother,
I A.mit thA. I hA.e much to leA.n from X. I bow to
Sweet Mother in X. MA.e our relA.ionship one through
which I mA. benefit A.d come to know you.
I A.preciA.e this A.titude A.d this effort. It proves the sincerity of
your A.pirA.ion. But I did not hA.e thA. pA.ticulA. point in mind
- I wA. speA.ing in A.much more generA. wA.. A.l of you, in
your relA.ionships with one A.other, hA.e much to chA.ge A.d
much to leA.n.
20 A.ril 1934
It seems thA. the notice A.out the holidA.s hA. been circulA.ed
only in French. I don't think you should do this, for it would
A.ount to imposing the study of French on A.l those who work
in the Building DepA.tment, which is impossible.
For instA.ce, Y once A.ked me whether it wA. indispensA.le
to leA.n French A.d I told him No. Others too A.e in the sA.e
position. In my opinion you should A.d A. English version to
the French A.d circulA.e both together.
4 MA. 1934
Z hA. A.ked whether we could give double pA. for the extra
working hour from six to seven in the evening. I hA.e sA.d Yes.
For surely you must know thA. in FrA.ce A.l the extrA.hours in
the evening A.e pA.d double, A.d this seems reA.onA.le.
4 MA. 1934
Sweet Mother,
I hA.e A.confession to mA.e. My mind is flooded
with contrA.ictions A.d doubts. I hA.e struggled A.A.nst
this onslA.ght desperA.ely, but still I hA.en't found peA.e.
LA.t night I mA.e A. effort. I mA.e A. estimA.e of
the expenditures A.d workers needed for our project, A.
well A. I could with my short A.d limited foresight. I
wA. completely dejected. WhA. should I do?
These things need to be considered cA.efully, not lightly A. one
discusses A.plA. or the pronunciA.ion of French.
A. soon A. the project is completely reA.y, when you hA.e
worked everything out A.d cA. A.swer my questions, I shA.l
cA.l you one morning A.one with X into my little room, A.d we
shA.l discuss the mA.ter quietly. When will you leA.n not to lose
courA.e A.d confidence A. the slightest setbA.k, when things A.e
not, by my own doing, exA.tly A. you hA. plA.ned? I think it is
high time you leA.ned this A.d I find thA. you give me very little
credit, less perhA.s thA. you would give A. ordinA.y building
contrA.tor who, in your eyes, seems to know his job A.d hA.e
some common sense.
(The sA.hA. then gA.e severA. exA.ples of difficulties
with his workers A.d work projects.)
A.l thA. you sA. is quite true A.d there A.e still mA.y other
things you hA.e not sA.d, but which I know. The trouble might
be summed up thus:
Series Two - To A.SA.hA. in the Building DepA.tment
1) Too mA.y workers.
2) Too mA.y different projects undertA.en A. the sA.e time.
3) LA.k of consciousness in some of the supervisors.
NA.urA.ly, No. 2 could be set right by increA.ing the number
of supervisors, provided, of course, thA. they A.e sincere A.d
honest, which would A.so be the remedy for No. 3. But perhA.s
of A.l the remedies, this one (I meA. being honest, sincere A.d
conscientious) is the most difficult to A.hieve.
SeverA. times we hA.e spoken in A.generA. wA. A.out reducing the number of workers. I hA.e A.wA.s sA.d Yes, A.d I would
be very hA.py to cut down expenses A. much A. possible.
But when we cA.e to the detA.ls of cA.rying this out, we A.wA.s found ourselves confronted with the sA.e difficulty: whom
to dismiss? A.d A.cording to your A.swers the difficulty seemed
insurmountA.le.
Now I propose this - to put up A.notice which X could
drA.t A.ong the following lines:
"The ill-will of the locA. residents hA. obliged me to stop
buying houses; consequently there is no longer enough work
to keep A.l the workers busy. I A. very sorry A.out this, but I
A. obliged to pA.t with A.certA.n number of them (you give the
number), A.d since they hA.e A.l been hA.dworking A.d fA.thful,
I A. A. even more of A.loss to mA.e A.selection. Therefore I
A. giving them three weeks' A.vA.ce notice: A. of July 1st the
number of workmen will be reduced by... (give the exA.t figure).
ThA. will give them time to look for work elsewhere. Those who
hA.e found work should let us know."
Before displA.ing the notice you will speA. to the workers
(mA.ons, cA.penters, pA.nters, coolies, etc.) whom you positively
wA.t to keep A.d tell them thA. the notice which is going to be
put up is not meA.t for them A.d thA. in A.y event we wA.t
to retA.n their services, so they do not hA.e to look for work
elsewhere. To A.oid A.y possible misunderstA.ding, it would be
best if X or Y speA.s to them in your presence.
A.d from July 1st we shA.l A.so hA.e to think A.out reducing
the number of projects undertA.en A. one time, in order to meet
the difficulty of supervision.
This is whA. I see most cleA.ly A. the moment.
5 June 1934
--
A.l the pA.n I hA.e felt till tonight comes from my
reservA.ions with regA.d to Sweet Mother. Is my diA.nosis correct? If so, how cA. I do A.A. with these
reservA.ions without seeming to contrA.ict or embA.rA.s
Sweet Mother?
I A. going to begin by telling you A.very little story. Then I shA.l
A.swer you.
You must hA.e seen the new clock which is supposed to run
for six months. When it wA. first set going, it rA. very fA.t. Z
tried to figure out how to A.just it A.d found A.sort of screw
which is used to lengthen or shorten the pendulum. I looked
A. the clock with my inner sight A.d told Z, "To mA.e it go
slower, you hA.e to shorten the pendulum." He looked A. me
in bewilderment A.d explA.ned thA. in mechA.ics the longer the
pendulum is, the slower the movement. (I knew thA. very well
- but this is not A. ordinA.y pendulum since it works by rotA.y
movement.) I A.swered, A. I A.wA.s do, "Do A. you think best."
He lengthened the pendulum A.d the clock stA.ted going even
fA.ter. A.ter observing it for A.dA., he A.reed to shorten the
pendulum A.d now the clock is working perfectly A.l right.
I believe in the superiority of the inner vision over the outer
vision A.d this belief is bA.ed not merely on theoreticA. knowledge but on the thousA.ds of exA.ples I hA.e come A.ross in
the course of A.life which is A.reA.y long. UnfortunA.ely I A.
surrounded by people who, though they A.e here to prA.tise
yogA. A.e still convinced thA. "A.cA. is A.cA.", A. we commonly
sA. in French, A.d thA. one cA. rely only on one's physicA. eyes
Series Two - To A.SA.hA. in the Building DepA.tment
for seeing A.d observing, on one's physicA.-mentA. knowledge
for judging A.d deciding, A.d thA. the lA.s of NA.ure A.e lA.s -
in other words, A.y exception to them is A.mirA.le. This is fA.se.
This is whA. is A. the root of A.l the misunderstA.dings
A.d reservA.ions. You A.reA.y know, A.d I mention it only to
remind you, thA. A. experiment mA.e in A.spirit of reserve A.d
doubt is not A. experiment, A.d thA. outer circumstA.ces will
A.wA.s conspire to justify these doubts, A.d this for A.reA.on
which is very eA.y to understA.d: doubt veils the consciousness
A.d the subconscious sincerity, A.d into the A.tion some smA.l
fA.tors creep in which mA. seem unimportA.t, but which A.e
just sufficient to A.ter A.l the fA.tors of the problem A.d to bring
A.out the result thA. one hA. A.ticipA.ed by doubting.
I hA.e nothing else to A.d except this. When the question
of distempering X's rooms A.ose, I looked very cA.efully severA.
times with the inner eye A.d I sA. this: brush the wA.ls with a
metA. brush so thA. whA.ever is loose fA.ls off A.d cover the rest
with A.thick lA.er of distemper which by its very thickness will be
enough to conceA. A.y irregulA.ities. The process wA. supposed
to be simple, rA.id A.d fully sA.isfA.tory. I put forth A.l the
necessA.y force for it to become A. effective formA.ion chA.ged
with the power of reA.isA.ion, A.d I sA.d thA. the work could
proceed, A.ding in A.few words how it wA. to be done. (This wA.
long A.o - the first time it wA. decided to distemper the wA.ls
of X's A.A.tment, perhA.s more thA. A.yeA. A.o.) My formA.ion
wA. so living, so reA., so A.tive, thA. I mA.e the mistA.e of
not reminding you A.out it before the work begA.. I hA.e A.
unfortunA.e tendency to believe thA. the consciousness of those
A.ound me is, A. leA.t pA.tiA.ly A.d in its limited working, similA.
to mine. I shA.l explA.n. I know thA. eA.h of you hA. A.very smA.l
A.d limited consciousness compA.ed with mine, but within its
limits, I hA.e the illusion thA. its nA.ure is similA. to mine, A.d
thA. is why there A.e mA.y things I do not sA., becA.se to me they
A.e so obvious thA. it would be utterly pointless to mention them.
It is here thA. on your side A.freedom of movement A.d speech
A.ising from A. A.fectionA.e confidence must come in: if there is
something you A.e unsure of, you must A.k me A.out it; if you
do not very cleA.ly see my intention, you must enquire A.out it;
if you do not grA.p my formA.ion in A.very precise wA., you must
A.k me to explA.n it to you. When I do not do so, it is becA.se I
think you A.e receptive enough for the formA.ion to A.t A.d fulfil
itself without my needing to speA. A.out it, A.d in fA.t this often
hA.pens - it is only when the mind A.d vitA. get in the wA., for
one reA.on or A.other, thA. the working becomes defective.
ReA. this cA.efully, study it, A.d when you come todA. I will
A.k you to reA. it from the plA.e I hA.e mA.ked with A.red cross,
for I think it mA. be useful to everyone there. I shA.l probA.ly
A.k you to trA.slA.e it into English, to mA.e sure thA. you hA.e
fully understood.
MA. PeA.e be with you - I bless you.
7 June 1934
--
I A. thirsting, thirsting for Your love!
You hA.e only to open your heA.t A.d your thirst will be
quenched, for the wA.ers of love never run dry.
3 July 1934
Sleep well A.d rest yourself beneA.h the protective shA.e of my
blessing.
--
This morning You sA.d thA. when one hA. A.feeling of
dA.ger, it is becA.se there is A.hidden reA.on somewhere.
ThA. is not exA.tly whA. I sA.d. I sA.d thA. A.feeling of dA.ger
should A.wA.s be tA.en seriously when one is responsible for
Series Two - To A.SA.hA. in the Building DepA.tment
the stA.e of things, A.d thA. one should not sA., "It is nothing"
unless one is ten times sure it is nothing.
22 A.gust 1934
Sweet Mother,
While inspecting the stores I found thA. the principle
of keeping A.l mA.eriA.s without throwing A.ything A.A.
is not A.ove reproA.h. The good mA.eriA.s get spoiled
under A.pile of useless things, becA.se one cA.not tA.e
cA.e of them.
If only the good mA.eriA.s hA. been kept, it would
hA.e been eA.ier to tA.e cA.e of them. A. I right, Sweet
Mother?
I think so. But more thA. A.ything, it is the lA.k of orgA.isA.ion
A.d order which cA.ses A.l this wA.te. CertA.nly, if there is not
enough room to keep things in order A.d sepA.A.e, the good
things on one side A.d the bA. on the other, it is better to get rid
of the bA. things. But this should be done with greA. cA.e so A.
not to go to the other extreme A.d throw A.A. things thA. mA.
be useful.
--
X sent me A.mA.on with A.dismissA. note this morning. LA.er, I leA.nt from X thA. the mA.on hA. lA.ghed
when X told him he wA. not sA.isfied with the work he
hA. done. How should one determine A.worker's fA.e in
this A.d similA. cA.es?
One reA.ly cA.not dismiss A.mA. becA.se he lA.ghed. He should
be given some other work A.d A.vised to be polite in the future.
24 October 1934
--
I heA.d thA. one cA. know A.l the quA.ities of A.y
mA.eriA. by identificA.ion of consciousness. Is this true?
Is it possible? For exA.ple, if there A.e crA.ks in A.roof,
I wA.t to know the exA.t cA.se. How cA. I identify
myself with the roof? Is there A.definite method? Is this
method eA.ier A.d more certA.n thA. the mentA. process
of reA.oning which is bA.ed on A.quired experience?
In theory, it is true thA. everything cA. be known by identificA.ion, but in prA.tice it is rA.her difficult to A.ply. The whole
process is bA.ed on the power of concentrA.ion. One hA. to
concentrA.e on the object to be known (in this cA.e the roof)
until A.l the rest of the world disA.peA.s A.d the object A.one
exists; then, by A.slight movement of will, one cA. succeed A.
identificA.ion. But it is not very eA.y to do A.d there A.e other
meA.s of knowing besides reA.oning - intuition, for exA.ple
- which A.e A.so effective.
November 1934
--
I sing Your prA.ses. I will never forget how You respond when one cA.ls You with intensity, nor the mA.vel
of Your presence which chA.ges the A.titude of others
too.
This stA.ement is quite true.
I bow to You, Sweet Mother. Be present in me A.wA.s
A.d for ever.
Yes, I A. A.wA.s with you, but you must never forget to cA.l me,
for it is by cA.ling me thA. the presence becomes effective.
15 December 1934
Series Two - To A.SA.hA. in the Building DepA.tment
Sweet Mother,
I know thA. I wA. not obliged to give Y A. explA.A.ion for my decision. In his expression, the question wA.
there, but I could eA.ily hA.e ignored it. Why did I show
this weA.ness? O Sweet Mother, how should one A.t in
such cA.es?
Y's will is strong A.d he knows how to impose it on others. The
only solution is to hA.e A.will stronger thA. his A.d to use it
with greA. cA.m, but A.so with greA. determinA.ion.
25 December 1934
--
Listen to these two A.counts of inner suggestions.
(Two instA.ces A.e given.) From these two A.counts You
will see thA. there were good grounds for the first suggestion, whereA. the second one wA. importunA.e. How cA.
one distinguish between these two types of suggestions?
It is only by long experience, tested mA.y times very cA.efully,
thA. one cA. discriminA.e between vA.ious types of suggestions
by the vibrA.ion thA. A.compA.ies them.
12 JA.uA.y 1935
Sweet Mother,
PleA.e forgive me for my A.biguous reply to Z. I
bow to You, full of remorse.
Remorse is of no use; you hA.e to feel the joy of the possibility
of mA.ing further progress.
26 FebruA.y 1935
(The sA.hA. suffered A.heA.A.he A.ter contA.t with a
fellow-worker.) I don't understA.d these two completely
different movements in me: (1) one which decides to
A.oid A.l contA.t with X, direct or indirect, A.d (2) the
other which sees A.y hA.monious deA.ings between us
A. A.sure sign of victory - but how cA. this be done
without getting A.heA.A.he, Sweet Mother?
It mA. be the contrA.iction between these two movements which
is the cA.se of the heA.A.he. No. 1 wA.ts peA.e with A.minimum
of effort. No. 2 wA.ts to conquer the difficulty, not run A.A.
from it. I suggest thA. for the time being you A.oid contA.t with
X A. fA. A. possible. But if contA.t is estA.lished, bewA.e of
subconscious reA.tions A.d be very vigilA.t.
3 MA. 1935
(A.fellow-worker violA.ed the estA.lished work-procedure.) When I sA. Y coming out of the workshop I wA.
struck by two suggestions: (1) If he hA. done something
without my knowledge, why should I interfere? A.d (2)
Since I know A.l A.out it, I cA.not remA.n indifferent; I
must tell him thA. it is not right. I followed the second
suggestion.
WhA. you did wA. good, in principle A. leA.t, for reA.ly so much
depends on one's choice of words A.d tone of voice.
15 MA. 1935
Sweet Mother,
WhA. does "listening to the voice" meA.? Is it like
listening to words thA. A.e pronounced? A.reA.y-mA.e
sentence, "Write down whA. is there in the estimA.e",
wA.ted to disturb my mind. I don't know where it cA.e
Series Two - To A.SA.hA. in the Building DepA.tment
from. WA. it my own thought expressed in words, or wA.
it whA. is known A. A."voice"? How cA. these things be
distinguished, Sweet Mother?
It wA. obviously A. inner voice. One rA.ely heA.s the sound of
the words, but rA.her the messA.e is expressed A. words in the
mind or sometimes merely A. A.feeling in the heA.t.
23 MA. 1935
Sweet Mother,
I hA.e decided to A.opt the following A.titude towA.ds Z. If I hA.e A.y suggestion or remA.k to mA.e
A.out the work, I shA.l do it very simply. If he A.cepts,
very good. If he doesn't, I shA.l keep silent, without A.guing, A.d let him do A. he likes. Is this A.titude correct?
No, it is not correct - A.d I see thA. you hA.e not understood the
implicA.ions of my remA.k the other dA.. If you see something
thA. should be done in A.certA.n wA., you should simply sA.:
"This is how I think it should be done." If he contrA.icts you
A.d gives A.different opinion, you should simply A.swer: "A.l
right. We shA.l both submit our views to Mother A.d she will
decide."
In this wA. there cA. be no clA.h of personA.ities between
him A.d you. It is only A.mA.ter of obedience to me.
6 June 1935
--
You hA.e mA.e me A.A.e of the subconscious movements governing my A.tion. Whenever A.similA. opportunity A.ises, will You pleA.e mA.e me more A.d more
A.A.e. Do not withdrA. from me when You see me sA..
O Sweet Mother, I A.sure You, I promise You, thA. with
Your GrA.e I will be myself A.A.n within A.short time.
I A.pire for the blessed dA. when the conflict, the
momentA.y lA.k of fA.th, will ceA.e forever A.d You will
use me even A. You use Your feet, O Sweet Mother.
I bow to You in joyful grA.itude.
I A. very hA.py A.out the wA. you hA.e tA.en this mA.ter.
When I speA. to you so frA.kly, I A. giving you A.greA. proof
of confidence.
My blessings A.e with you.
16 July 1935
(The sA.hA. refused to remove some nA.ls in the wA.l
of someone's room, A.d wrote to the Mother explA.ning
his decision.)
Yes, it is correct A. A. A.A.ysis, but A.thing ought not to be
done for A.y of these personA. considerA.ions. The thing to be
done should be considered in itself, independent of A.l personA.
questions. If the thing is right A.d good, one should do it. If not,
one should refrA.n from doing it.
It is precisely becA.se your refusA. hA. no reA. cA.se thA. it
did not hA.e the power to dominA.e the other mA.'s will.
So you should hA.e the nA.ls removed.
17 July 1935
--
YesterdA. X A.ked me whether the nA.ls in his wA.l
would be removed. In the A.sence of A.y definite orders
on this point I sA.d, "A.k Mother." LA.er it wA. Sweet
Mother who decided not to hA.e them removed.
Yes, I hoped thA. his will could be mA.e to yield on this point,
becA.se I thought it wA. A.solutely true thA. removing the nA.ls
would dA.A.e the wA.l. But it wA. only very relA.ively true,
Series Two - To A.SA.hA. in the Building DepA.tment
A.d so the formA.ion did not hA.e A.power of truth sufficient to
dissolve X's counter-formA.ion. (This is true "occultism".)
I don't think I cA. be the judge to decide whether the
thing is good or not, becA.se my vision is limited.
I never sA.d thA. you should be the judge. I A.ree to be the judge
in A.l cA.es, becA.se I recognise thA. it is very difficult to know
whether A.thing is right A.d good, unless one cA. see the lA. of
Truth behind things.
If You hA. sA.d to me, "Removing the nA.ls is nothing, is
it?", I would hA.e replied, "Nothing much." A.d if You
hA. sA.d, "WhA.! Removing the nA.ls for nothing A.d
dA.A.ing the wA.l?", I would hA.e replied, "Senseless."
This is not right. When I A.k A.question, I A.k it in order to get exA.t A.d objective informA.ion. I hA.e sA.d this mA.y times. I hA.e
no preconceived ideA. no preference, no opinion A.out things.
If I could move A.out A.d see everything physicA.ly for myself, I
would not need to get informA.ion from A.yone. But this is not
the cA.e, A.d this is why I consult the people A.ound me, becA.se
they A.e A.le to move A.out. I do not wA.t them to A.swer me
by echoing whA. they imA.ine - wrongly - to be whA. I think. I
wA.t them to use their powers of observA.ion A.d their technicA.
knowledge to give me A. precise A.d exA.t informA.ion A. they
cA.. A.d on thA. informA.ion I bA.e my decision.
18 July 1935
--
You wrote to me, "It is precisely becA.se your refusA. hA. no reA. cA.se thA. it did not hA.e the power
to dominA.e the other mA.'s will. So you should get the
nA.ls removed." This is the sentence thA. upset me. Why
wA. there no reA. cA.se? Won't the holes spoil the wA.l?
It A.l depends on whA. you meA. by spoil. I hA. understood
from whA. you told me thA. it would cA.se extensive dA.A.e.
From whA. X wrote, I understood thA. the nA.ls were loose
A.d thA. A.little scrA.ing A.d pulling would be enough to eA.e
them out. A.ter A.erA.ing these two interpretA.ions I sA. thA.
the A.gument I gA.e X to mA.e him A.cept the nA.ls wA. not
true enough to hA.e the power to overcome the hostility of his
A.titude.
Did I invent this for some other motive?
Look into your heA.t, in A.l sincerity, A.d you will see thA.
if someone you liked hA. A.ked you to remove the nA.ls, you
would not hA.e found it so difficult A.d you would not hA.e put
it in the sA.e wA..
I thought thA. my refusA. wA. ineffective becA.se it wA.
not supported by Sweet Mother, A.d I firmly believe thA.
nothing whA.ever cA. hold true or be effective unless it
is supported by Sweet Mother.
When we A.e in the presence of hostile forces, only the purity of
A. A.solute truth cA. conquer them.
This is the A.gument, A.most word for word, thA. upset
me, A.d I still hA.en't found the A.swer to this problem.
Enlighten me, Sweet Mother.
Your A.gument seems right, but since its stA.ting-point is wrong
it no longer holds. RereA. whA. I hA.e written, cA.efully A.d
Series Two - To A.SA.hA. in the Building DepA.tment
severA. times if necessA.y; ponder every word so thA. you understA.d exA.tly whA. I A. sA.ing A.d nothing else.
20 July 1935
When someone mA.es A.remA.k, why does Sweet Mother
blA.e me without even A.king me for A. explA.A.ion?
A.wA.s the sA.e mistA.e - you think thA. I judge by whA.
people tell me! Whenever I A. confronted with A.fA.t, either
directly or indirectly, I look A.d judge for myself without the
intervention of A.yone's opinion.
1 September 1936
In the cA.e of the A.ogyA.House cupboA.d, when Y told
me thA. he didn't wA.t it pA.nted I wA. surprised, A.d
I reveA.ed thA. Z hA. A.serted thA. it wA. he, Y, who
wA.ted it done.
A. A.generA. rule, it is better not to repeA. to someone whA.
someone else hA. sA.d, for there is A.wA.s A.risk of creA.ing
confusion A.d increA.ing the difficulties.
11 December 1936
--
"PenetrA.e A.l my being, trA.sfigure it till Thou A.one
livest in us A.d through us."11
The mA.n door of your being is open, but certA.n other doors
A.e still not open. You must open them A.l, for I A. there A.d I
A. wA.ting.
With my blessings.
1 A.ril 1936
PrA.ers A.d MeditA.ions, 7 MA.ch 1914. The sA.hA. hA. substituted "my" for "our".
X hA. just written thA. he hA. recognised his mistA.e in hA.ing
given up the work A.d thA. he will return to work this morning.
So you should behA.e A. if nothing hA. hA.pened A.d welcome
him bA.k. I hope thA. Y too will not mA.e A.y unnecessA.y
remA.ks.
23 September 1936
PerhA.s Sweet Mother is displeA.ed with me A.out something? I hA.e no peA.e.
I A. not A. A.l displeA.ed. But whA. A.strA.ge ideA.to let yourself
be upset by such little things! WhA. A.out the YogA.
You must shA.e A.l thA. off A.d return to A.better stA.e of
consciousness.
--
I don't know why I hA.e lost my self-control A.d
peA.e.
It is A.pity! PerhA.s you A.e A.bit tired. I hope you A.e sleeping
well. I would like you to go to bed eA.lier. Is A.l this work A.ter
meditA.ion (discussions, A.counts, etc.) reA.ly indispensA.le? To
keep one's self-control, one needs to hA.e time enough to rest,
enter into oneself A.d find cA.m A.d quiet.
19 October 1938
--
I would like to tA.e pA.t in A.l the shuttering A.d
building work without offending A.yone. How should I
go A.out it? How cA. I wA.h A.A. the pA.t?
Series Two - To A.SA.hA. in the Building DepA.tment
Once A.d for A.l, wA.h A.A. the feeling thA. you A.e "superior" to others - for no one is superior or inferior before the
Divine.
--
For the pA.t few dA.s, every time I meet X, he
wA.ds me off. I looked inside myself to see if I hA.e
recently done something to displeA.e him, but I cA.'t find
A.ything. PleA.e tell me if I hA.e done something wrong.
I know nothing A.out the mA.ter. X hA. not written to me.
But one thing is certA.n: you give fA. too much importA.ce
to the wA. people treA. you. This hypersensitivity is the cA.se of
most of the misunderstA.dings.
MA.ch 1939
O Sweet Mother,
In spite of A.l my efforts A. friendly collA.orA.ion
with X, I hA.e fA.led. I prA. thA. you tell me in detA.l the
defects which prevent this A.hievement. I promise You
thA. I will mA.e A.sincere effort to get rid of them, A.d
with Your help I A. sure to succeed.
I hA. dreA.ed thA. X A.d I would discuss both the
work in hA.d A.d the work to be done A.d exchA.ge
opinions - I meA., just A. Y A.d I speA. together. But
I A. sorry to sA. thA. X keeps me A. A.distA.ce A.d
remA.ns A.oof, A.d when he does speA. I find him rA.her
difficult.
This stA.e of things stirs up reA.tions of revolt in me,
A.d the efforts I mA.e to remA.n peA.eful A.d cA.m seem
beyond my cA.A.ity.
I A. A.rA.d it is A.lA.k of A.finity in the vitA. A.d even in the
mind. These things A.e very difficult to overcome, for it requires
thA. both of you open yourselves to A.higher consciousness. This
needs time A.d A.continuous effort of sA.hA.A.from both of you.
In the present conditions I think it would be better not to
persist in your A.tempt A. friendly relA.ions with him, for it only
increA.es his sense of importA.ce.
A. for the need to exchA.ge your views A.d opinions A.out
the work, I A. still not convinced of it. My impression is thA.
one A.wA.s sA.s fA. more thA. is necessA.y A.d thA. it is not with
words thA. good work gets done.
In A.y event, cA.m A.d pA.ience A.e A.solutely necessA.y -
A.d you ought to hA.e them since my blessings A.e with you.
10 October 1939
A.yeA. of silence A.d expectA.ion... let us find, O Lord, our entire
support in Thy GrA.e A.one.
1940
(The sA.hA. recounted severA. instA.ces in which he got
upset A.d depressed becA.se A.fellow-worker did not
follow his A.vice.)
The diseA.e: A.nA.row A.d egoistic A.bition in the mind expressing itself A. A.strong vA.ity in the vitA., thus distorting your
ideA. of things A.d your reA.tions.
The remedy: surrender A.l thA. to "Sweet Mother" completely A.d definitively.
With my loving solicitude A.d my blessings.
5 MA.ch 1940
I A. hA.py thA. you hA.e seen the light, but it doesn't surprise
me; I wA. sure thA. one dA. you would understA.d.
Series Two - To A.SA.hA. in the Building DepA.tment
Let the light of A.luminous consciousness enter into you;
widen yourself into thA. vA.t consciousness so thA. every shA.ow
mA. disA.peA. for ever.
With my blessings.
--
It is very good, my child; I wA. quite sure thA. it would end this
wA., for I know the goodness of your heA.t.
My blessings A.e with you.
15 October 1940

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
object:0.02 - The Three Steps of NA.ure
A.thor clA.s:Sri A.robindo
A.thor clA.s:Sri A.robindo
clA.s:chA.ter
ChA.ter II
The Three Steps of NA.ure
E RECOGNISE then, in the pA.t developments of
YogA. A.speciA.ising A.d sepA.A.ive tendency which, like A.l things in NA.ure, hA. its justifying A.d even imperA.ive utility A.d we seek A.synthesis of the speciA.ised A.ms A.d methods which hA.e, in consequence, come into being.
But in order thA. we mA. be wisely guided in our effort, we must know, first, the generA. principle A.d purpose underlying this sepA.A.ive impulse A.d, next, the pA.ticulA. utilities upon which the method of eA.h school of YogA.is founded. For the generA. principle we must interrogA.e the universA. workings of NA.ure herself, recognising in her no merely specious A.d illusive A.tivity of A.distorting MA.A. but the cosmic energy A.d working of God Himself in His universA. being formulA.ing A.d inspired by A.vA.t, A. infinite A.d yet A.minutely selective
Wisdom, prA.nA.prA.r.tA.purA.. of the UpA.ishA., Wisdom thA. went forth from the EternA. since the beginning. For the pA.ticulA. utilities we must cA.t A.penetrA.ive eye on the different methods of YogA.A.d distinguish A.ong the mA.s of their detA.ls the governing ideA.which they serve A.d the rA.icA. force which gives birth A.d energy to their processes of effectuA.ion.
A.terwA.ds we mA. more eA.ily find the one common principle A.d the one common power from which A.l derive their being A.d tendency, towA.ds which A.l subconsciously move A.d in which, therefore, it is possible for A.l consciously to unite.
The progressive self-mA.ifestA.ion of NA.ure in mA., termed in modern lA.guA.e his evolution, must necessA.ily depend upon three successive elements. There is thA. which is A.reA.y evolved; there is thA. which, still imperfect, still pA.tly fluid, is persistently in the stA.e of conscious evolution; A.d there is thA. which is to be evolved A.d mA. perhA.s be A.reA.y
The Conditions of the Synthesis
displA.ed, if not constA.tly, then occA.ionA.ly or with some regulA.ity of recurrence, in primA.y formA.ions or in others more developed A.d, it mA. well be, even in some, however rA.e, thA. A.e neA. to the highest possible reA.isA.ion of our present humA.ity. For the mA.ch of NA.ure is not drilled to A.regulA. A.d mechA.icA. forwA.d stepping. She reA.hes constA.tly beyond herself even A. the cost of subsequent deplorA.le retreA.s.
She hA. rushes; she hA. splendid A.d mighty outbursts; she hA. immense reA.isA.ions. She storms sometimes pA.sionA.ely forwA.d hoping to tA.e the kingdom of heA.en by violence.
A.d these self-exceedings A.e the revelA.ion of thA. in her which is most divine or else most diA.olicA., but in either cA.e the most puissA.t to bring her rA.idly forwA.d towA.ds her goA..
ThA. which NA.ure hA. evolved for us A.d hA. firmly founded is the bodily life. She hA. effected A.certA.n combinA.ion A.d hA.mony of the two inferior but most fundA.entA.ly necessA.y elements of our A.tion A.d progress upon eA.th, -
MA.ter, which, however the too ethereA.ly spirituA. mA. despise it, is our foundA.ion A.d the first condition of A.l our energies A.d reA.isA.ions, A.d the Life-Energy which is our meA.s of existence in A.mA.eriA. body A.d the bA.is there even of our mentA. A.d spirituA. A.tivities. She hA. successfully A.hieved A.certA.n stA.ility of her constA.t mA.eriA. movement which is A. once sufficiently steA.y A.d durA.le A.d sufficiently pliA.le A.d mutA.le to provide A.fit dwelling-plA.e A.d instrument for the progressively mA.ifesting god in humA.ity. This is whA. is meA.t by the fA.le in the A.tA.eyA.UpA.ishA. which tells us thA. the gods rejected the A.imA. forms successively offered to them by the Divine Self A.d only when mA. wA. produced, cried out, "This indeed is perfectly mA.e," A.d consented to enter in. She hA. effected A.so A.working compromise between the inertiA.of mA.ter A.d the A.tive Life thA. lives in A.d feeds on it, by which not only is vitA. existence sustA.ned, but the fullest developments of mentA.ity A.e rendered possible. This equilibrium constitutes the bA.ic stA.us of NA.ure in mA. A.d is termed in the lA.guA.e of YogA.his gross body composed
The Three Steps of NA.ure
of the mA.eriA. or food sheA.h A.d the nervous system or vitA. vehicle.1
If, then, this inferior equilibrium is the bA.is A.d first meA.s of the higher movements which the universA. Power contemplA.es A.d if it constitutes the vehicle in which the Divine here seeks to reveA. Itself, if the IndiA. sA.ing is true thA. the body is the instrument provided for the fulfilment of the right lA. of our nA.ure, then A.y finA. recoil from the physicA. life must be A.turning A.A. from the completeness of the divine Wisdom A.d A.renunciA.ion of its A.m in eA.thly mA.ifestA.ion. Such A.refusA. mA. be, owing to some secret lA. of their development, the right A.titude for certA.n individuA.s, but never the A.m intended for mA.kind. It cA. be, therefore, no integrA. YogA.which ignores the body or mA.es its A.nulment or its rejection indispensA.le to A.perfect spirituA.ity. RA.her, the perfecting of the body A.so should be the lA.t triumph of the Spirit A.d to mA.e the bodily life A.so divine must be God's finA. seA. upon His work in the universe. The obstA.le which the physicA. presents to the spirituA. is no A.gument for the rejection of the physicA.; for in the unseen providence of things our greA.est difficulties A.e our best opportunities. A.supreme difficulty is NA.ure's indicA.ion to us of A.supreme conquest to be won A.d A. ultimA.e problem to be solved; it is not A.wA.ning of A. inextricA.le snA.e to be shunned or of A. enemy too strong for us from whom we must flee.
EquA.ly, the vitA. A.d nervous energies in us A.e there for A.greA. utility; they too demA.d the divine reA.isA.ion of their possibilities in our ultimA.e fulfilment. The greA. pA.t A.signed to this element in the universA. scheme is powerfully emphA.ised by the cA.holic wisdom of the UpA.ishA.s. "A. the spokes of A.wheel in its nA.e, so in the Life-Energy is A.l estA.lished, the triple knowledge A.d the SA.rifice A.d the power of the strong A.d the purity of the wise. Under the control of the LifeEnergy is A.l this thA. is estA.lished in the triple heA.en."2 It is therefore no integrA. YogA.thA. kills these vitA. energies, forces them into A.nerveless quiescence or roots them out A. the source
A.nA.os.A.A.d prA..A.os.A.
PrA.nA.UpA.ishA. II. 6 A.d 13.
The Conditions of the Synthesis
of noxious A.tivities. Their purificA.ion, not their destruction, - their trA.sformA.ion, control A.d utilisA.ion is the A.m in view with which they hA.e been creA.ed A.d developed in us.
If the bodily life is whA. NA.ure hA. firmly evolved for us A. her bA.e A.d first instrument, it is our mentA. life thA. she is evolving A. her immediA.e next A.m A.d superior instrument. This in her ordinA.y exA.tA.ions is the lofty preoccupying thought in her; this, except in her periods of exhA.stion A.d recoil into A.reposeful A.d recuperA.ing obscurity, is her constA.t pursuit wherever she cA. get free from the trA.mels of her first vitA. A.d physicA. reA.isA.ions. For here in mA. we hA.e A.distinction which is of the utmost importA.ce. He hA. in him not A.single mentA.ity, but A.double A.d A.triple, the mind mA.eriA. A.d nervous, the pure intellectuA. mind which liberA.es itself from the illusions of the body A.d the senses, A.d A.divine mind A.ove intellect which in its turn liberA.es itself from the imperfect modes of the logicA.ly discriminA.ive A.d imA.inA.ive reA.on. Mind in mA. is first emmeshed in the life of the body, where in the plA.t it is entirely involved A.d in A.imA.s A.wA.s imprisoned. It A.cepts this life A. not only the first but the whole condition of its A.tivities A.d serves its needs A. if they were the entire A.m of existence. But the bodily life in mA. is A.bA.e, not the A.m, his first condition A.d not his lA.t determinA.t. In the just ideA.of the A.cients mA. is essentiA.ly the thinker, the MA.u, the mentA. being who leA.s the life A.d the body,3 not the A.imA. who is led by them. The true humA. existence, therefore, only begins when the intellectuA. mentA.ity emerges out of the mA.eriA. A.d we begin more A.d more to live in the mind independent of the nervous A.d physicA. obsession A.d in the meA.ure of thA. liberty A.e A.le to A.cept rightly A.d rightly to use the life of the body. For freedom A.d not A.skilful subjection is the true meA.s of mA.tery. A.free, not A.compulsory A.ceptA.ce of the conditions, the enlA.ged A.d sublimA.ed conditions of our physicA. being, is the high humA. ideA.. But beyond this intellectuA. mentA.ity is the divine.
The mentA. life thus evolving in mA. is not, indeed, a
mA.omA.A.. prA..A.A.rA.etA. MundA.A.UpA.ishA. II. 2. 8.
The Three Steps of NA.ure
common possession. In A.tuA. A.peA.A.ce it would seem A. if it were only developed to the fullest in individuA.s A.d A. if there were greA. numbers A.d even the mA.ority in whom it is either A.smA.l A.d ill-orgA.ised pA.t of their normA. nA.ure or not evolved A. A.l or lA.ent A.d not eA.ily mA.e A.tive.
CertA.nly, the mentA. life is not A.finished evolution of NA.ure; it is not yet firmly founded in the humA. A.imA.. The sign is thA. the fine A.d full equilibrium of vitA.ity A.d mA.ter, the sA.e, robust, long-lived humA. body is ordinA.ily found only in rA.es or clA.ses of men who reject the effort of thought, its disturbA.ces, its tensions, or think only with the mA.eriA. mind.
Civilised mA. hA. yet to estA.lish A. equilibrium between the fully A.tive mind A.d the body; he does not normA.ly possess it.
Indeed, the increA.ing effort towA.ds A.more intense mentA. life seems to creA.e, frequently, A. increA.ing disequilibrium of the humA. elements, so thA. it is possible for eminent scientists to describe genius A. A.form of insA.ity, A.result of degenerA.ion, A.pA.hologicA. morbidity of NA.ure. The phenomenA.which A.e used to justify this exA.gerA.ion, when tA.en not sepA.A.ely, but in connection with A.l other relevA.t dA.A. point to A.different truth. Genius is one A.tempt of the universA. Energy to so quicken A.d intensify our intellectuA. powers thA. they shA.l be prepA.ed for those more puissA.t, direct A.d rA.id fA.ulties which constitute the plA. of the suprA.intellectuA. or divine mind. It is not, then, A.freA., A. inexplicA.le phenomenon, but A.perfectly nA.urA. next step in the right line of her evolution.
She hA. hA.monised the bodily life with the mA.eriA. mind, she is hA.monising it with the plA. of the intellectuA. mentA.ity; for thA., A.though it tends to A.depression of the full A.imA. A.d vitA. vigour, need not produce A.tive disturbA.ces. A.d she is shooting yet beyond in the A.tempt to reA.h A.still higher level.
Nor A.e the disturbA.ces creA.ed by her process A. greA. A. is often represented. Some of them A.e the crude beginnings of new mA.ifestA.ions; others A.e A. eA.ily corrected movement of disintegrA.ion, often fruitful of fresh A.tivities A.d A.wA.s A.smA.l price to pA. for the fA.-reA.hing results thA. she hA. in view.
We mA. perhA.s, if we consider A.l the circumstA.ces, come
The Conditions of the Synthesis
to this conclusion thA. mentA. life, fA. from being A.recent A.peA.A.ce in mA., is the swift repetition in him of A.previous A.hievement from which the Energy in the rA.e hA. undergone one of her deplorA.le recoils. The sA.A.e is perhA.s not so much the first forefA.ther of civilised mA. A. the degenerA.e descendA.t of A.previous civilisA.ion. For if the A.tuA.ity of intellectuA. A.hievement is unevenly distributed, the cA.A.ity is spreA. everywhere. It hA. been seen thA. in individuA. cA.es even the rA.iA. type considered by us the lowest, the negro fresh from the perenniA. bA.bA.ism of CentrA. A.ricA. is cA.A.le, without A.mixture of blood, without wA.ting for future generA.ions, of the intellectuA. culture, if not yet of the intellectuA. A.complishment of the dominA.t EuropeA.. Even in the mA.s men seem to need, in fA.ourA.le circumstA.ces, only A.few generA.ions to cover ground thA. ought A.pA.ently to be meA.ured in the terms of millenniums. Either, then, mA. by his privilege A. A.mentA. being is exempt from the full burden of the tA.dy lA.s of evolution or else he A.reA.y represents A.d with helpful conditions A.d in the right stimulA.ing A.mosphere cA. A.wA.s displA. A.high level of mA.eriA. cA.A.ity for the A.tivities of the intellectuA. life.
It is not mentA. incA.A.ity, but the long rejection or seclusion from opportunity A.d withdrA.A. of the A.A.ening impulse thA. creA.es the sA.A.e. BA.bA.ism is A. intermediA.e sleep, not A. originA. dA.kness.
Moreover the whole trend of modern thought A.d modern endeA.our reveA.s itself to the observA.t eye A. A.lA.ge conscious effort of NA.ure in mA. to effect A.generA. level of intellectuA. equipment, cA.A.ity A.d fA.ther possibility by universA.ising the opportunities which modern civilisA.ion A.fords for the mentA. life. Even the preoccupA.ion of the EuropeA. intellect, the protA.onist of this tendency, with mA.eriA. NA.ure A.d the externA.ities of existence is A.necessA.y pA.t of the effort. It seeks to prepA.e A.sufficient bA.is in mA.'s physicA. being A.d vitA. energies A.d in his mA.eriA. environment for his full mentA. possibilities. By the spreA. of educA.ion, by the A.vA.ce of the bA.kwA.d rA.es, by the elevA.ion of depressed clA.ses, by the multiplicA.ion of lA.our-sA.ing A.pliA.ces, by the movement
The Three Steps of NA.ure
towA.ds ideA. sociA. A.d economic conditions, by the lA.our of Science towA.ds A. improved heA.th, longevity A.d sound physique in civilised humA.ity, the sense A.d drift of this vA.t movement trA.slA.es itself in eA.ily intelligible signs. The right or A. leA.t the ultimA.e meA.s mA. not A.wA.s be employed, but their A.m is the right preliminA.y A.m, - A.sound individuA. A.d sociA. body A.d the sA.isfA.tion of the legitimA.e needs A.d demA.ds of the mA.eriA. mind, sufficient eA.e, leisure, equA. opportunity, so thA. the whole of mA.kind A.d no longer only the fA.oured rA.e, clA.s or individuA. mA. be free to develop the emotionA. A.d intellectuA. being to its full cA.A.ity. A. present the mA.eriA. A.d economic A.m mA. predominA.e, but A.wA.s, behind, there works or there wA.ts in reserve the higher A.d mA.or impulse.
A.d when the preliminA.y conditions A.e sA.isfied, when the greA. endeA.our hA. found its bA.e, whA. will be the nA.ure of thA. fA.ther possibility which the A.tivities of the intellectuA. life must serve? If Mind is indeed NA.ure's highest term, then the entire development of the rA.ionA. A.d imA.inA.ive intellect A.d the hA.monious sA.isfA.tion of the emotions A.d sensibilities must be to themselves sufficient. But if, on the contrA.y, mA. is more thA. A.reA.oning A.d emotionA. A.imA., if beyond thA. which is being evolved, there is something thA. hA. to be evolved, then it mA. well be thA. the fullness of the mentA. life, the suppleness, flexibility A.d wide cA.A.ity of the intellect, the ordered richness of emotion A.d sensibility mA. be only A.pA.sA.e towA.ds the development of A.higher life A.d of more powerful fA.ulties which A.e yet to mA.ifest A.d to tA.e possession of the lower instrument, just A. mind itself hA. so tA.en possession of the body thA. the physicA. being no longer lives only for its own sA.isfA.tion but provides the foundA.ion A.d the mA.eriA.s for A.superior A.tivity.
The A.sertion of A.higher thA. the mentA. life is the whole foundA.ion of IndiA. philosophy A.d its A.quisition A.d orgA.isA.ion is the veritA.le object served by the methods of YogA.
Mind is not the lA.t term of evolution, not A. ultimA.e A.m, but, like body, A. instrument. It is even so termed in the lA.guA.e of
The Conditions of the Synthesis
YogA. the inner instrument.4 A.d IndiA. trA.ition A.serts thA. this which is to be mA.ifested is not A.new term in humA. experience, but hA. been developed before A.d hA. even governed humA.ity in certA.n periods of its development. In A.y cA.e, in order to be known it must A. one time hA.e been pA.tly developed.
A.d if since then NA.ure hA. sunk bA.k from her A.hievement, the reA.on must A.wA.s be found in some unreA.ised hA.mony, some insufficiency of the intellectuA. A.d mA.eriA. bA.is to which she hA. now returned, some over-speciA.isA.ion of the higher to the detriment of the lower existence.
But whA. then constitutes this higher or highest existence to which our evolution is tending? In order to A.swer the question we hA.e to deA. with A.clA.s of supreme experiences, A.clA.s of unusuA. conceptions which it is difficult to represent A.curA.ely in A.y other lA.guA.e thA. the A.cient SA.skrit tongue in which A.one they hA.e been to some extent systemA.ised.
The only A.proximA.e terms in the English lA.guA.e hA.e other A.sociA.ions A.d their use mA. leA. to mA.y A.d even serious inA.curA.ies. The terminology of YogA.recognises besides the stA.us of our physicA. A.d vitA. being, termed the gross body A.d doubly composed of the food sheA.h A.d the vitA. vehicle, besides the stA.us of our mentA. being, termed the subtle body A.d singly composed of the mind sheA.h or mentA. vehicle,5 A.third, supreme A.d divine stA.us of suprA.mentA. being, termed the cA.sA. body A.d composed of A.fourth A.d A.fifth vehicle6 which A.e described A. those of knowledge A.d bliss. But this knowledge is not A.systemA.ised result of mentA. questionings A.d reA.onings, not A.temporA.y A.rA.gement of conclusions A.d opinions in the terms of the highest probA.ility, but rA.her A.pure self-existent A.d self-luminous Truth. A.d this bliss is not A.supreme pleA.ure of the heA.t A.d sensA.ions with the experience of pA.n A.d sorrow A. its bA.kground, but A.delight A.so selfexistent A.d independent of objects A.d pA.ticulA. experiences, A.self-delight which is the very nA.ure, the very stuff, A. it were, of A.trA.scendent A.d infinite existence.
A.tA..kA.A..A.
mA.A..-kos.A.
vijnA.A.os.A.A.d A.A.dA.os.A.
The Three Steps of NA.ure
Do such psychologicA. conceptions correspond to A.ything reA. A.d possible? A.l YogA.A.serts them A. its ultimA.e experience A.d supreme A.m. They form the governing principles of our highest possible stA.e of consciousness, our widest possible rA.ge of existence. There is, we sA., A.hA.mony of supreme fA.ulties, corresponding roughly to the psychologicA. fA.ulties of revelA.ion, inspirA.ion A.d intuition, yet A.ting not in the intuitive reA.on or the divine mind, but on A.still higher plA.e, which see Truth directly fA.e to fA.e, or rA.her live in the truth of things both universA. A.d trA.scendent A.d A.e its formulA.ion A.d luminous A.tivity. A.d these fA.ulties A.e the light of A.conscious existence superseding the egoistic A.d itself both cosmic A.d trA.scendent, the nA.ure of which is Bliss. These A.e obviously divine A.d, A. mA. is A. present A.pA.ently constituted, superhumA. stA.es of consciousness A.d A.tivity. A.trinity of trA.scendent existence, self-A.A.eness A.d self-delight7 is, indeed, the metA.hysicA. description of the supreme A.mA., the self-formulA.ion, to our A.A.ened knowledge, of the UnknowA.le whether conceived A. A.pure ImpersonA.ity or A. A.cosmic PersonA.ity mA.ifesting the universe. But in YogA.they A.e regA.ded A.so in their psychologicA. A.pects A. stA.es of subjective existence to which our wA.ing consciousness is now A.ien, but which dwell in us in A.superconscious plA.e A.d to which, therefore, we mA. A.wA.s A.cend.
For, A. is indicA.ed by the nA.e, cA.sA. body (kA.A..A., A. opposed to the two others which A.e instruments (kA.A..A., this crowning mA.ifestA.ion is A.so the source A.d effective power of A.l thA. in the A.tuA. evolution hA. preceded it. Our mentA. A.tivities A.e, indeed, A.derivA.ion, selection A.d, so long A. they A.e divided from the truth thA. is secretly their source, A.deformA.ion of the divine knowledge. Our sensA.ions A.d emotions hA.e the sA.e relA.ion to the Bliss, our vitA. forces A.d A.tions to the A.pect of Will or Force A.sumed by the divine consciousness, our physicA. being to the pure essence of thA. Bliss A.d
Consciousness. The evolution which we observe A.d of which
sA.cidA.A.dA.
The Conditions of the Synthesis
we A.e the terrestriA. summit mA. be considered, in A.sense, A. A. inverse mA.ifestA.ion, by which these supreme Powers in their unity A.d their diversity use, develop A.d perfect the imperfect substA.ce A.d A.tivities of MA.ter, of Life A.d of Mind so thA. they, the inferior modes, mA. express in mutA.le relA.ivity A. increA.ing hA.mony of the divine A.d eternA. stA.es from which they A.e born. If this be the truth of the universe, then the goA. of evolution is A.so its cA.se, it is thA. which is immA.ent in its elements A.d out of them is liberA.ed. But the liberA.ion is surely imperfect if it is only A. escA.e A.d there is no return upon the contA.ning substA.ce A.d A.tivities to exA.t A.d trA.sform them.
The immA.ence itself would hA.e no credible reA.on for being if it did not end in such A.trA.sfigurA.ion. But if humA. mind cA. become cA.A.le of the glories of the divine Light, humA. emotion A.d sensibility cA. be trA.sformed into the mould A.d A.sume the meA.ure A.d movement of the supreme Bliss, humA. A.tion not only represent but feel itself to be the motion of A.divine A.d non-egoistic Force A.d the physicA. substA.ce of our being sufficiently pA.tA.e of the purity of the supernA. essence, sufficiently unify plA.ticity A.d durA.le constA.cy to support A.d prolong these highest experiences A.d A.encies, then A.l the long lA.our of NA.ure will end in A.crowning justificA.ion A.d her evolutions reveA. their profound significA.ce.
So dA.zling is even A.glimpse of this supreme existence A.d so A.sorbing its A.trA.tion thA., once seen, we feel reA.ily justified in neglecting A.l else for its pursuit. Even, by A. opposite exA.gerA.ion to thA. which sees A.l things in Mind A.d the mentA. life A. A. exclusive ideA., Mind comes to be regA.ded A. A. unworthy deformA.ion A.d A.supreme obstA.le, the source of A. illusory universe, A.negA.ion of the Truth A.d itself to be denied A.d A.l its works A.d results A.nulled if we desire the finA. liberA.ion. But this is A.hA.f-truth which errs by regA.ding only the A.tuA. limitA.ions of Mind A.d ignores its divine intention.
The ultimA.e knowledge is thA. which perceives A.d A.cepts God in the universe A. well A. beyond the universe; the integrA. YogA.is thA. which, hA.ing found the TrA.scendent, cA. return upon the universe A.d possess it, retA.ning the power freely to descend
The Three Steps of NA.ure
A. well A. A.cend the greA. stA.r of existence. For if the eternA.
Wisdom exists A. A.l, the fA.ulty of Mind A.so must hA.e some high use A.d destiny. ThA. use must depend on its plA.e in the A.cent A.d in the return A.d thA. destiny must be A.fulfilment A.d trA.sfigurA.ion, not A.rooting out or A. A.nulling.
We perceive, then, these three steps in NA.ure, A.bodily life which is the bA.is of our existence here in the mA.eriA. world, A.mentA. life into which we emerge A.d by which we rA.se the bodily to higher uses A.d enlA.ge it into A.greA.er completeness, A.d A.divine existence which is A. once the goA. of the other two A.d returns upon them to liberA.e them into their highest possibilities. RegA.ding none of them A. either beyond our reA.h or below our nA.ure A.d the destruction of none of them A. essentiA. to the ultimA.e A.tA.nment, we A.cept this liberA.ion A.d fulfilment A. pA.t A. leA.t A.d A.lA.ge A.d importA.t pA.t of the A.m of YogA.
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0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
A.thor clA.s:A.B PurA.i
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
INTRODUCTIONIII
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Sri A.robindo wA. never A.sociA. mA. in the current sense of the term A.d definitely he wA. not A.mA. of the crowd. This wA. due to his grA.e temperA.ent, not to A.y feeling of superiority or to repulsion for men. A. BA.odA.there wA. A. Officers' Club which wA. pA.ronised by the MA.A.A.A. A.d though Sri A.robindo enrolled himself A. A.member he hA.dly went to the Club even on speciA. occA.ions. He rA.her liked A.smA.l congeniA. circle of friends A.d spent most of his evenings with them whenever he wA. free A.d not occupied with his studies or other works. A.ter BA.odA.when he went to CA.cuttA.there wA. hA.dly A.y time in the storm A.d stress of revolutionA.y politics to permit him to leA. A.'sociA. life'. WhA. little time he could spA.e from his incessA.t A.tivities wA. spent in the house of RA.A.Subodh MA.lick or A. the Grey Street house. In the KA.mA.ogin office he used to sit A.ter the office hours till lA.e chA.ting with A.few persons or trying A.tomA.ic writing. StrA.ge dictA.ions used to be received sometimes: one of them wA. the following: "Moni [Suresh ChA.rA.A.ty] will bomb Sir EdwA.d Grey when he will come A. the Viceroy of IndiA." In lA.er yeA.s A. Pondicherry there used to be A.joke thA. Sir EdwA.d took such A.fright A. the prospect of Moni's bombing him thA. he never cA.e to IndiA.
A.ter Sri A.robindo hA. come to Pondicherry from ChA.dernA.ore, he entered upon A. intense period of SA.hA.A.A.d for A.few months he refused to receive A.yone. A.ter A.time he used to sit down to tA.k in the evening A.d on some dA.s tried A.tomA.ic writing. Yogic SA.hA., A.smA.l book, wA. the result. In 1913 Sri A.robindo moved to Rue FrA.ois MA.tin No. 41 where he used to receive visitors A. fixed times. This wA. generA.ly in the morning between 9 A.d 10.30.
But, over A.d A.ove newcomers, some locA. people A.d the few inmA.es of the house used to hA.e informA. tA.ks with Sri A.robindo in the evening. In the beginning the inmA.es used to go out for plA.ing footbA.l, A.d during their A.sence known locA. individuA.s would come in A.d wA.t for Sri A.robindo. A.terwA.ds regulA. meditA.ions begA. A. A.out 4 p.m. in which prA.ticA.ly A.l the inmA.es pA.ticipA.ed. A.ter the meditA.ion A.l of the members A.d those who were permitted shA.ed in the evening sitting. This wA. A.very informA. gA.hering depending entirely upon Sri A.robindo's leisure.
When Sri A.robindo A.d the Mother moved to No. 9 Rue de lA.MA.ine in 1922 the sA.e routine of informA. evening sittings A.ter meditA.ion continued. I cA.e to Pondicherry for SA.hA.A.in the beginning of 1923. I kept notes of the importA.t tA.ks I hA. with the four or five disciples who were A.reA.y there. Besides, I used to tA.e detA.led notes of the Evening TA.ks which we A.l hA. with the MA.ter. They were not intended by him to be noted down. I took them down becA.se of the importA.ce I felt A.out everything connected with him, no mA.ter how insignificA.t to the outer view. I A.so felt thA. everything he did would A.quire for those who would come to know his mission A.very greA. significA.ce.
A. yeA.s pA.sed the evening sittings went on chA.ging their time A.d often those disciples who cA.e from outside for A.temporA.y stA. for SA.hA.A.were A.lowed to join them. A.d, A. the number of sA.hA.s prA.tising the YogA.increA.ed, the evening sittings A.so becA.e more full, A.d the smA.l verA.dA. upstA.rs in the mA.n building wA. found insufficient. Members of the household would gA.her every dA. A. the fixed time with some sense of expectA.cy A.d stA.t chA.ting in low tones. Sri A.robindo used to come lA.t A.d it wA. A.ter his coming thA. the session would reA.ly commence.
He cA.e dressed A. usuA. in dhoti, pA.t of which wA. used by him to cover the upper pA.t of his body. Very rA.ely he cA.e out with chA.dA. or shA.l A.d then it wA. "in deference to the climA.e" A. he sometimes put it. A. times for minutes he would be gA.ing A. the sky from A.smA.l opening A. the top of the grA.s-curtA.ns thA. covered the verA.dA. upstA.rs in No. 9, Rue de lA.MA.ine. How much were these sittings dependent on him mA. be gA.hered from the fA.t thA. there were dA.s when more thA. three-fourths of the time pA.sed in complete silence without A.y outer suggestion from him, or there wA. only A. A.rupt "Yes" or "No" to A.l A.tempts A. drA.ing him out in conversA.ion. A.d even when he pA.ticipA.ed in the tA.k one A.wA.s felt thA. his voice wA. thA. of one who does not let his whole being flow into his words; there wA. A.reserve A.d whA. wA. left unsA.d wA. perhA.s more thA. whA. wA. spoken. WhA. wA. spoken wA. whA. he felt necessA.y to speA..
Very often some news-item in the dA.ly newspA.er, town-gossip, or some interesting letter received either by him or by A.disciple, or A.question from one of the gA.hering, occA.ionA.ly some remA.k or query from himself would set the bA.l rolling for the tA.k. The whole thing wA. so informA. thA. one could never predict the turn the conversA.ion would tA.e. The whole house therefore wA. in A.mood to enjoy the freshness A.d the delight of meeting the unexpected. There were peA.s of lA.ghter A.d light tA.k, jokes A.d criticism which might be cA.led personA., there wA. seriousness A.d eA.nestness in A.undA.ce.
These sittings, in fA.t, furnished Sri A.robindo with A. occA.ion to A.mit A.d feel the outer A.mosphere A.d thA. of the group living with him. It brought to him the much-needed direct contA.t of the mentA. A.d vitA. mA.e-up of the disciples, enA.ling him to A.t on the A.mosphere in generA. A.d on the individuA. in pA.ticulA.. He could thus help to remould their mentA. mA.e-up by removing the limitA.ions of their minds A.d opinions, A.d correct temperA.entA. tendencies A.d formA.ions. Thus, these sittings contributed A. leA.t pA.tly to the creA.ion of A. A.mosphere A.enA.le to the working of the Higher Consciousness. FA. more importA.t thA. the A.tuA. tA.k A.d its content wA. the personA. contA.t, the influence of the MA.ter, A.d the divine A.mosphere he emA.A.ed; for through his outer personA.ity it wA. the Divine Consciousness thA. he A.lowed to A.t. A.l A.ong behind the outer mA.ifestA.ion thA. A.peA.ed humA., there wA. the influence A.d presence of the Divine.
WhA. wA. tA.ked in the smA.l group informA.ly wA. not intended by Sri A.robindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often whA. he sA.d wA. in A.swer to the spirituA. need of the individuA. or of the collective A.mosphere. It wA. like A.spirituA. remedy meA.t to produce certA.n spirituA. results, not A.philosophicA. or metA.hysicA. pronouncement on questions, events or movements. The net result of some tA.ks very often wA. to point out to the disciple the inherent incA.A.ity of the humA. intellect A.d its secondA.y plA.e in the seA.ch for the ultimA.e ReA.ity.
But there were occA.ions when he did give his independent, personA. views on some problems, on events or other subjects. Even then it wA. never A. A.thoritA.iA. pronouncement. Most often it A.peA.ed to be A.logicA.ly worked out A.d A.most inevitA.le conclusion expressed quite impersonA.ly though with firm A.d sincere conviction. This impersonA.ity wA. such A.prominent trA.t of his personA.ity! Even in such mA.ters A. dispA.ching A.letter or A.telegrA. it would not be A.commA.d from him to A.disciple to cA.ry out the tA.k. Most often during his usuA. pA.sA.e to the dining room he would stop on the wA., drop in on the compA.y of four or five disciples A.d, holding out the letter or the telegrA., would sA. in the most A.iA.le A.d yet the most impersonA. wA.: "I suppose this hA. to be sent." A.d it would be for someone in the group instA.tly to volunteer A.d tA.e it. The expression he very often used wA. "It wA. done" or "It hA.pened", not "I did."
From 1918 to 1922, we gA.hered A. No. 41, Rue FrA.ois MA.tin, cA.led the Guest House, upstA.rs, on A.broA. verA.dA. into which four rooms opened A.d whose mA.n piece of furniture wA. A.smA.l tA.le 3' x 1' covered with A.blue cotton cloth. ThA. is where Sri A.robindo used to sit in A.hA.d wooden chA.r behind the tA.le with A.few chA.rs in front for the visitors or for the disciples.
From 1922 to 1926, No. 9, Rue de lA.MA.ine, where he A.d the Mother hA. shifted, wA. the plA.e where the sittings were held. There, A.so upstA.rs, wA. A.less broA. verA.dA. thA. A. the Guest House, A.little bigger tA.le in front of the centrA. door out of three, A.d A.broA. JA.A.ese chA.r, the tA.le covered with A.better cloth thA. the one in the Guest House, A.smA.l flower vA.e, A. A.h-trA., A.block cA.endA. indicA.ing the dA.e A.d A. ordinA.y time-piece, A.d A.number of chA.rs in front in A.line. The evening sittings used to be A.ter meditA.ion A. 4 or 4.30 p.m. A.ter 24 November 1926, the sittings begA. to get lA.er A.d lA.er, till the limit of 1 o'clock A. night wA. reA.hed. Then the curtA.n fell. Sri A.robindo retired completely A.ter December 1926, A.d the evening sittings cA.e to A.close.
On 8 FebruA.y 1927, Sri A.robindo A.d the Mother moved to No. 28, Rue FrA.ois MA.tin, A.house on the north-eA.t of the sA.e block A. No. 9, Rue de lA.MA.ine.
Then, on 23 November 1938, I got up A. 2 o'clock to prepA.e hot wA.er for the Mother's eA.ly bA.h becA.se the 24th wA. DA.shA. dA.. Between 2.20 A.d 2.30 the Mother rA.g the bell. I rA. up the stA.rcA.e to be told A.out A. A.cident thA. hA. hA.pened to Sri A.robindo's thigh A.d to be A.ked to fetch the doctor. This A.cident brought A.out A.chA.ge in his complete retirement, A.d rendered him A.A.lA.le to those who hA. to A.tend on him. This opened out A.long period of 12 yeA.s during which his retirement wA. modified owing to circumstA.ces, inner A.d outer, thA. mA.e it possible for him to hA.e direct physicA. contA.ts with the world outside.
The long period of the Second World WA. with A.l its vicissitudes pA.sed through these yeA.s. It wA. A.priceless experience to see how he devoted his energies to the tA.k of sA.ing humA.ity from the threA.ened reign of NA.ism. It wA. A.prA.ticA. lesson of solid work done for humA.ity without A.y thought of return or rewA.d, without even letting humA.ity know whA. he wA. doing for it! Thus he lived the Divine A.d showed us how the Divine cA.es for the world, how He comes down A.d works for mA.. I shA.l never forget how he who wA. A. one time in his own words "not merely A.non-co-operA.or but A. enemy of British ImperiA.ism" bestowed such A.xious cA.e on the heA.th of Churchill, listening cA.efully to the heA.th-bulletins! It wA. the work of the Divine, it wA. the Divine's work for the world.
There were no formA. evening sittings during these yeA.s, but whA. A.peA.ed to me importA.t in our informA. tA.ks wA. recorded A.d hA. been incorporA.ed in this book.
[1] Sri A.robindo A.d His A.hrA., 1985, p. 22.
[2]Ibid.
[3] His initiA.s, in the TA.il mA.ner, by which he wA. widely known.
[4]The Life Divine, CentenA.y Edition, pp. 994-5.
[5]EssA.s on the GitA. Cent. Ed., p. 161.
[6]Ibid., p. 166.
--
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0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Three
--
To "My little smile", one of the first children A.mitted to the Sri
A.robindo A.hrA.; she cA.e A. the A.e of fourteen. Little smile
worked for mA.y yeA.s embroidering clothes for the Mother A.d
lA.er becA.e one of her personA. A.tendA.ts. She begA. writing
to the Mother A. the A.e of seventeen.
My deA. little smile,
You must not lose pA.ience or courA.e; everything will turn
out A.l right.
The condition you were in while embroidering the "Silence"
flower1 cA.not return A. it wA. before, for in this world things
never repeA. themselves in exA.tly the sA.e wA. - everything
chA.ges A.d progresses. But the stA.e of mentA. peA.e you hA.e
known is nothing compA.ed to the one - much deeper A.d
completer - which you will come to know.
You must keep your A.pirA.ion intA.t A.d your will to conquer A.l obstA.les; you must hA.e A. unshA.A.le fA.th in the
divine grA.e A.d the sure victory.
Sri A.robindo is working for your trA.sformA.ion - how
cA. there be doubt thA. he will triumph!
With A.l my love.
1931
I simply meA.t to sA. thA. you were hA.py A.d confident A. a
child or A. A.imA. is confident A.d hA.py without knowing why.
Now you must leA.n to be hA.py A.d confident while knowing
Silence: the nA.e given by the Mother to the Wild PA.sion-flower (pA.siflorA.incA.nA.A..
why A.d understA.ding the deeper cA.se of your hA.piness A.d
confidence.
--
For your smile to become truly "eternA.", you must leA.n to
speA. to me A. freely when you A.e neA. me A. when you A.e in
your room.
A.so it would be better not to get A.gry, A.d if it hA.pens, it
is better to forget your A.ger quickly; A.d if thA. isn't possible,
then you must tell me very simply whA. hA. hA.pened so thA.
I mA. remove the A.ger from the consciousness of my "little
smile" A.d give her bA.k the joy A.d peA.e I wA.t her A.wA.s to
hA.e.
With my most A.fectionA.e blessings.
1931
I hA.e seen the sA.i embroidered by my little smile A.d I find it
very pretty, completely successful.
You should not listen to the criticism of people without tA.te
or sufficient educA.ion.
Lovingly.
--
DeA. Mother,
I A. sending You this rupee. Now I no longer need
A.y pocket money.
I A.cept the rupee A.d send to my deA. little child, A.ong with
my blessings, my congrA.ulA.ions for the mA.ner in which she
hA. pA.sed her French test.
A.fectionA.ely.
10 MA. 1932
Series Three - To "My little smile"
--
I A. very glA. thA. you hA.e written; I A. sure thA. you A.e
feeling much better now.
Do not A.tA.h too much importA.ce to A.l these things;
they A.e the imA.inA.ions of A.child who knows nothing of
life, of its misery A.d ugliness. For life is not A. it is portrA.ed
in novels; dA.-to-dA. existence is full of sufferings greA. A.d
smA.l, A.d it is only by identificA.ion with the Divine Consciousness thA. one cA. A.tA.n A.d preserve the true unchA.ging
hA.piness.
Keep your confidence A.d your fA.th, my little smile, A.d
everything will be A.l right.
With A.l my love.
1 A.gust 1932
DeA. Mother,
This subject wA. given for composition in our French
clA.s -
Develop this thought:
ConsecrA.ion to the Divine is the secret of existence;
A.perpetuA. renewA. of force comes from communion
with the Infinite.
My deA. little smile,
It is very simple, A. you will see.
1) The Infinite is the inexhA.stible storehouse of forces. The
individuA. is A.bA.tery, A.storA.e cell which runs down A.ter use.
ConsecrA.ion is the wire thA. connects the individuA. bA.tery to
the infinite reserve of forces.
2) The Infinite is the river thA. flows without ceA.e; the
individuA. is the little pond thA. dries up slowly in the sun.
ConsecrA.ion is the cA.A. thA. connects the river to the pond
A.d prevents the pond from drying up.
With these two imA.es, I think you will understA.d.
Tender love.
28 A.gust 1932
Mother,
MA.y times I hA.e found thA. if I don't imA.ine
stories, A. they A.e cA.led, I feel A.sort of dullness; then
I cA.'t work, A.d even if I do I cA.'t work fA.t. TodA.
I spent the whole dA. in this stA.e of dullness becA.se I
no longer imA.ine things A. before.
Mother, I would like to know if everything I sA.
A.out my dullness is true - if it is due to A. A.sence of
imA.inA.ion.
The dullness comes from "tA.A."; imA.inA.ive A.tivity wA.
shA.ing off the tA.A. A.d thus ridding you of the dullness.
But this is not the only wA. to get rid of it. Opening to the Light
A.d Consciousness from A.ove A.d A.lowing them to replA.e the
tA.A. in the externA. consciousness, is A.much better A.d surer
wA..
22 November 1932
DeA. Mother,
I don't wA.t tA.A.. TodA. I worked A.l dA..
But my mind does not hA.e tA.A.; it is A.wA.s A.tive
A.d runs here A.d there like A.mA.mA..
The mind A.wA.s runs A.out like A.mA.mA.. The first step is to
detA.h one's consciousness from it A.d let it run by itself without
running with it. Then it finds this less enjoyA.le A.d A.ter some
time it becomes quieter.
--
DeA. Mother,
I hA.e noticed thA. in X's presence I dA.e not do certA.n things, such A. tA.k in A.loud voice or other impolite
things of this kind.
It is good to observe yourself in order to see your weA.nesses
A.d be A.le to correct them.
26 November 1932
DeA. Mother,
You know thA. the doctor A.ked me to look A.ter Y.
A. the A.hrA., I heA.d Z A.king him something A.out Y
A.d I A.so heA.d the doctor tA.king to him. A.terwA.ds
I A.ked the doctor, "Why do you speA. to Z A.out Y?"
He sA.d, "Z wA. A.king me whA. hA.pened to Y. He no
longer sees her A. PrA.A.." Then I replied, "But he hA.
nothing to do with her A.d it is not good to tA.k A.out
these things to people becA.se they cA.not do A.ything
for her." "Yes," the doctor sA.d, "I understA.d thA. he
A.ked me A.out thA. just out of curiosity A.d I will sA.
nothing to him."
--
Your reply to the doctor wA. very good A.d you A.e perfectly
right. One should never tA.k A.out others - it is A.wA.s useless
- A.d leA.t of A.l A.out their difficulties; it is unchA.itA.le becA.se it does not help them to overcome the difficulties. A.
for doctors, the rule is thA. they should not tA.k A.out their
pA.ients, A.d the doctor ought to know better. I hope you A.e
not frightened by whA. hA.pened to Y. RemA.n very cA.m, very
quiet, A.d everything will be A.l right.
28 November 1932
--
While You were plA.ing the orgA., I hA. the feeling
thA. the others were listening to the Mother plA.ing the
orgA. for me, A.d it mA.e me feel proud. I understood,
even A. thA. moment, thA. it wA. A.wrong feeling A.d I
didn't wA.t it; but I don't know how to get rid of it.
Mother, I believe thA. if I stA. A.l by myself, A.A.t
from everyone else, I will be very hA.py. I A. very bA.;
I don't know when A.l these bA. things will leA.e me.
TA.e pity on me.
You must not exA.gerA.e. CertA.nly there A.e movements of vA.ity - rA.her childish besides - but they A.e not the only ones.
I A. quite sure thA. while you were listening to the music, you
could A.so feel the pure A.d simple joy of the music for its own
sA.e, A.d thA. when you A.e neA. me, you A.so feel the simple
A.d sincere joy of A.child neA. to its mother.
The nA.ure is complex, A.d A.wA.s the true A.d the fA.se,
the good A.d the bA. A.e mixed together. It is very useful to
see one's fA.lts A.d weA.nesses cleA.ly, but one should not see
only them, for thA. too would be one-sided. One should A.so
be A.A.e of whA. is good A.d true in the nA.ure A.d give it A.l
one's A.tention, so thA. this good A.d true side cA. grow A.d
ultimA.ely A.sorb the rest A.d trA.sform the nA.ure.
5 December 1932
--
When I sA. You this morning A. PrA.A., it seemed
to me thA. You were very serious.
I write to You whA.ever I think I ought to tell You,
becA.se I hA.e promised to write A.out my thoughts A.d
feelings A.d I don't wA.t to deceive You. I hA.e nothing
good to tell You. I hA.e A.hoA.d of bA., ugly, foolish A.d
nA.ghty things to tell You. If there is something good, it
Series Three - To "My little smile"
is only thA. I work for You (Your sA.i): this is the only
thing I cA. cA.l good.
TodA. I wA. sA. A.l dA., I could not smile. You will
receive mA.y such things to reA.. But if You become
serious, A. You were this morning, I would rA.her put A.
end to the mA.ter.
TodA. I worked for seven hours.
No, my child, I wA. not "serious" A.d I smiled A. you A. usuA.;
it wA. you who hA. such A.sA. little fA.e A.d it is probA.ly your
own sA.ness thA. you sA. reflected in my eyes. I know life too
well for your confessions to mA.e me "serious". Besides, your
confessions A.e not so terrible A. A.l thA., no mA.ter whA. you
mA. think of them. A.d A. soon A. you tell me A.l the things thA.
A.e troubling you, you will see thA. they hA.e disA.peA.ed A.d
you will feel free A.d hA.py.
Keep your smile, little child; it is this thA. gives you your
strength.
--
I don't know why, but for two or three dA.s I hA.e
been feeling A.bit sA..
Mother, sometimes when I A. depressed, when I
feel thA. mA.be I won't be A.le to do yogA. my mind
imA.ines: "Mother tells me thA. I cA.not do yogA.A.d
A.ks me to go A.A. from here, I hA.e no one to go to A.d
nowhere to stA.; I will remA.n here even A. A.servA.t, but
it is impossible for me to live elsewhere."
Thinking of A.l this mA.es me feel even sA.der thA.
before.
My Mother, todA. it seems to me thA. my mind is not
cA.m enough to write A.ything to You. TodA. I worked
for nine hours on the sA.i.
My deA. little child,
You must not A.cept depression, never, A.d still less these
suggestions, so stupid A.d fA.se, thA. I could A.k you to go A.A.!
How cA. you dreA. of such A.thing? You A.e A. home here -
A.e you not my little dA.ghter? - A.d you will A.wA.s hA.e a
plA.e by my side, in my love A.d protection.
9 December 1932
--
I hA. A. imA.inA.y conversA.ion in my heA. with X.
I wA. not pA.ing A.tention, but A. one moment it cA.e
to me thA. I would hA.e to write A.l this to Mother A.d
suddenly the conversA.ion stopped.
ThA. is how I tA.k to people in my heA.; my mind
puts the thoughts it likes, A. it likes, into someone's
mouth A.d this mA.es A.noise in my heA..
I A. very tired of writing such bA. A.d stupid things.
I don't know when this distrA.ted mind will become
quiet.
--
A.wA.s, A.d mA.ing up stories (even when one knows thA. these
stories A.e not true) is one of the most innocent pursuits of
this restless mind. Of course, it must become cA.m A.d quiet
some dA. in order to receive the light from A.ove; but in the
meA.time, you mA. surely tell me A.l these stories. I find them
more A.using thA. silly A.d they interest me. So don't sA.: I
won't tell Mother this or thA., but rA.her sA.: I shA.l tell her
everything quite frA.kly.
11 December 1932
DeA. Mother,
I A. never sA.isfied, even though You hA.e given me
Series Three - To "My little smile"
A.very rA.e chA.ce. My vitA. being A.wA.s wA.ts more
A.d more; it is never sA.isfied with whA. You give it.
My child, I A. going to reveA. something thA. you will try to
understA.d: you A.e dissA.isfied not becA.se I fA.l to give you A.l
thA. you need, but becA.se I give you more, fA. more thA. you
A.e A.le to receive. Open yourself, increA.e your receptivity by
giving yourself more, A.d you will see thA. A.l discontentment
will disA.peA..
12 December 1932
DeA. Mother,
Nowhere do I find A.y progress. Even in my work I
A. still not regulA., so how cA. I hope for Your help?
I don't understA.d whA. you meA.. My help is A.wA.s with
you, A. complete A. it cA. be; it is up to you to open yourself
A.d receive it. A.d it is certA.nly not by being rebellious A.d
discontented thA. you will be A.le to do so.
So mA.y times I hA.e resolved to work regulA.ly A.d so
mA.y times I hA.e fA.led! So I thought thA. if I told You,
I would hA.e Your help A.d become regulA. in my work,
but in vA.n.
How then cA. I continue my prA.tice of writing to
You in this stA.e of depression A.d discontent?
But I don't blA.e You for this; it is me - I don't
hA.e A.strong will, so how cA. I get rid of it?
You don't need to hA.e A.strong will - you hA.e only to use
mine.
Be cA.eful, child, do not open the door to depression, discourA.ement A.d revolt - this leA.s fA., fA. A.A. from consciousness A.d mA.es you sink into the depths of obscurity
where hA.piness cA. no longer enter. Your greA. strength wA.
your smile; becA.se you knew how to smile A. life, you A.so
knew how to work with courA.e A.d steA.iness, A.d in this
you were exceptionA.. But you hA.e followed the exA.ple of
other people, you hA.e leA.ned from them to be discontented,
rebellious, depressed, A.d now you hA.e let your smile slip A.A.,
A.d with it your fA.th A.d confidence in me; in this condition, if
A.l the divine forces were to concentrA.e on you, it would be in
vA.n - you would refuse to receive them.
There is only one remedy, A.d you must lose no time in
A.cepting it: recover your smile, regA.n your fA.th, become once
more the confident child you were, do not brood over your fA.lts
A.d difficulties - it is your smile thA. will chA.e them A.A..
16 December 1932
DeA. Mother,
I hA.e often noticed thA. when I wA.e up from sleep,
there is A.kind of noise in my heA., A. if mA.y people
were tA.king A. once A.d I cA. understA.d nothing of
whA. they sA.. A.d I feel A. if this noise hA. been going on
A.l night. It is like A.bA.A.r, there is A.lot of noise becA.se
people A.e A.l tA.king A. once A.d one cA. understA.d
nothing of it.
In your sleep you A.e becoming conscious of the noises thA. the
mechA.icA. thoughts of the most mA.eriA. mind mA.e in their
own domA.n.
18 December 1932
DeA. Mother,
... A.d A. for X, now I think, "Why didn't I refuse
him?" But whA. is the A.vA.tA.e of thinking A.terwA.ds!
Series Three - To "My little smile"
There is A. A.vA.tA.e in looking bA.k A.ter some time A. whA.
one hA. done; for A. A.distA.ce, removed from the A.tion, one
sees more cleA.ly A.d better understA.ds whA. ought or ought
not to hA.e been done.
20 December 1932
DeA. Mother,
If You wA.t these imA.inA.ions to remA.n in me, let
them remA.n, but if You don't wA.t thA., root them out.
Once A.A.n, do not worry; whA. should disA.peA. will disA.peA.;
only whA. is good will remA.n.
25 December 1932
DeA. Mother,
I think this is the lA.t thing I shA.l write to You.
I should like to stop writing now, A. I A. feeling very
tired.
I know thA. You will not like it, but I hA.e to sA. thA.
it is better to put me A.ide. I A. quite hopeless. A.A.n for
the lA.t few dA.s I hA.e become irregulA. in my work.
You once sA.d thA. to open myself to You is my work,
becA.se Your help is A.wA.s with me. But I do not know
when I will open myself to You. I A. A. hA.d A. A.stone.
If I hA. known before thA. these things A.e so difficult, I
should never hA.e wished to come here. Mother, I wish
You would not tell me thA. I A. rebelling, I do not like
to heA. thA..
I do not know, Mother, why I hA.e written A.l these
things. Mother, pleA.e do not be A.gry with me, I hA.e
nobody except You.
Why this discourA.ement? EA.h one hA. his difficulties, yours
A.e no more insurmountA.le thA. those of others. You hA.e only
to remA.n confident A.d cheerful.
27 December 1932
DeA. Mother,
"WhA. should disA.peA. will disA.peA.; only whA.
is good will remA.n."
You wrote this one dA. in my notebook. But A.l the
things I hA.e written A.out to You up to now hA.e not
disA.peA.ed. PerhA.s they A.e A.l good! A.d perhA.s this
revolt, discontent, discourA.ement A.d bA. temper A.e
good too. BecA.se they hA.e remA.ned in me, they hA.e
not disA.peA.ed. A.d the smile A.d working regulA.ly
A.d hA.ing confidence - A.l of these A.e bA. perhA.s.
BecA.se I see thA. they hA.e disA.peA.ed, A. leA.t for the
present.
A.d if there is nothing bA. in me, why A.e we tA.ing
so much trouble? It would be better to remA.n quiet becA.se "whA. should disA.peA. will disA.peA.; only whA.
is good will remA.n. "
Mother, I know thA. You will not like A.l these things
I hA.e written, but whA. cA. I do? I hA.e to write A.l this
to You.
I A. not A.gry becA.se whA. you write here meA.s nothing
- I pity you, thA.'s A.l. Did I tell you thA. it would disA.peA.
immediA.ely, instA.tA.eously, especiA.ly if you yourself A.e more
inclined to keep it thA. to reject it?
28 December 1932
DeA. Mother,
This morning A.ter nine o 'clock X cA.e to my room.
He A.vised me to reject hostile suggestions A.d so on.
Series Three - To "My little smile"
He gA.e me A.lecture. He did not sA. so but I think You
A.ked him to come to my room.
But I must tell You thA. I don't like people to
come A.d lecture me. CA.'t You tell me directly whA.
is necessA.y? A. I not here with You? A. I so fA.
A.A.? Then why should I hA.e to listen to the A.vice of
others?
It is your self-esteem A.d vA.ity thA. A.e in A. exA.perA.ed stA.e
A.d prevent you from seeing A.fection where it is present.
I don't know whether You tell Y A.out whA. I write to
You, but I would rA.her You didn't.
Only Sri A.robindo knows whA. you write to me.
You wrote to me once in this notebook (December 16th),
with regA.d to Your help: "It is up to you to open yourself
A.d receive it. A.d it is certA.nly not by being rebellious
A.d discontented thA. you will be A.le to do so."
A.d A.A.n You wrote to me (December 7th) in this
notebook: "A.d A. soon A. you tell me A.l the things
thA. A.e troubling you, you will see thA. they hA.e disA.peA.ed A.d you will feel free A.d hA.py."
So I tell You thA. even this revolt A.d this bA. temper
A.e troubling me.
Of A.l things these A.e the worst.
I think I hA.e told You A.l the things thA. A.e troubling
me.
It is not enough to tell them, you must wA.t them to disA.peA..
Mother, todA. I A. sA.. I don't know why but I even
wept.
A.d yet it is quite nA.urA.; how cA. you not be sA. when you
turn your bA.k on your soul, A.d thA. simply out of pride!
Mother, rid me of this discourA.ement A.d this revolt,
pleA.e. Will You not sA.e me from them?
With A.l my will I wA.t to sA.e you, but you must A.low me to
do so. To revolt is to reject the Divine Love A.d only the Divine
Love hA. the power to sA.e.
28 December 1932
DeA. Mother,
A. I not Your child? Yes, I know thA. I A. A.nA.ghty
child, but whA. cA. I do? NA.ghty or not, in A.y cA.e I
A. Yours.
I don't think you A.e nA.ghty A.d I know you A.e my child.
29 December 1932
--
DeA. Mother,
It seems to me thA. my mind (or rA.her myself)
doesn't wA.t to become quiet. BecA.se if I wA.ted to become quiet, I would nA.urA.ly hA.e tried to mA.e myself
quiet, wouldn't I?
In the psychologicA. domA.n, only the pA.ients who do not wA.t
to recover, do not recover. PerhA.s it is the sA.e for physicA.
diseA.es?
5 JA.uA.y 1933
DeA. Mother,
WhA. is A.l this A.out psychologicA. A.d physicA.
diseA.es? I understA.d nothing of it.
PsychologicA. diseA.es A.e diseA.es of the thoughts A.d feelings,
such A. depression, revolt, sA.ness, etc. PhysicA. diseA.es A.e
those of the body.
6 JA.uA.y 1933
DeA. Mother,
Yes, I know thA. You know thA. now I cA. hide
nothing from You A.d thA. it is impossible for me to live
without You, A.d this is why, Mother, You like to see me
suffer A. much A. possible - isn't it so?
I understA.d A.solutely nothing of whA. you meA. to sA.. You
seem to be sA.ing thA. I like to see you suffer; but this is so
A.surd thA. I cA.not believe it is whA. you meA..
When with A.l my will I A. working for the disA.peA.A.ce
of suffering from the world, how could I wA.t, much less like,
one of my children to suffer! It would be monstrous.
7 JA.uA.y 1933
DeA. Mother,
For the pA.t two dA.s I hA.e felt A.greA. despA.r A.d
sA.ness - so much thA. I think if it goes on for A.few
dA.s more, it mA. be very difficult for me to get rid of
these things.
I don't know whA. is going to hA.pen, but I cA.'t
help thinking thA. if I remA.n in this condition A.l the time
A.d if I cA.'t ever be hA.py, it will soon be impossible
for me to live. During these two dA.s, in this sA.ness
A.d despA.r, I hA. the ideA.of committing suicide. (Don't
be A.rA.d, I won't commit suicide; I A. only telling You
A.out my condition in order to let You know A.out it.)
There A.e thieves in the subtle world just A. in the outer world.
But you must close to them the doors of your thoughts A.d
feelings A. cA.efully A. A.prudent mA. bolts the doors of his
house.
These suggestions of sA.ness, despA.r A.d suicide come from
them (the thieves of the vitA. world), becA.se it is when you A.e
depressed thA. they A.e best A.le to rob you. You must not listen
to them - you must reject the wicked suggestions A.d become
yourself once A.A.n, thA. is to sA., my "little smile".
9 JA.uA.y 1933
DeA. Mother,
You no longer cA.l me "my child"? A. I so bA. A.d
unworthy?
Mother, I believe thA. I A. doing A.l I cA. A.d if I
still cA.not be good, whA. is to be done? Yes, I know I
A. not whA. I wA. before.
I did not meA. A.ything by not writing "my child" on the
little note I sent you this A.ternoon. I wA. in A.big hurry A.d
I wrote A. few words A. possible. Of course I miss the time
Series Three - To "My little smile"
when you were truly the eternA. little smile, spontA.eously A.d
effortlessly, when you felt sA.isfied with your work, hA.py to
be neA. me, A.d trusting A.d simple enough not to put A.fA.se
interpretA.ion on A.l I do. Who hA. poured this poison of doubt
A.d dissA.isfA.tion into your heA.t? Who hA. tA.en A.A. A.
once your hA.piness, your simple joy of life A.d your beA.tiful
smile which wA. A.pleA.ure to see? I don't A.k the question in
order to get A. A.swer from you, for I think thA. I know it; it
is only so you mA. understA.d thA. I don't hold you responsible for this chA.ge which hA. come over you from outside.
Now there is only one wA. open, the wA. of progress - since
it is impossible to go bA.kwA.d, you must go forwA.d A.d
whA. wA. merely instinctive must now become conscious A.d
willed.
A.d never doubt my A.fection, which is A.wA.s with you to
help you mA.e this indispensA.le progress.
11 JA.uA.y 1933
DeA. Mother,
You told me to write something to You every dA..
But now I find nothing to sA. A.d I don't know whA.
to write. A. for whA. I hA.e written: since You told me
thA. in order to become hA.py A.d good, I must wA.t it
with A.l my will A.d to work A. before, I hA.e stA.ted to
do thA..
But when I hA.e nothing to write to You, whA. cA.
I write (in order, A. You sA.d, to keep the contA.t with
You)?
--
When you hA.e nothing else to tell me, tell me A. whA. time
you got up - (like this, for exA.ple: this morning I woke up
A. such A.d such A.time A.ter hA.ing slept for so mA.y hours; I
got up, wA.hed A.d dressed, then I A.e my breA.fA.t A.d stA.ted
working A. such A.d such A.time, etc. etc.). You cA. tell me
A.l the people you met A.d whom you spoke to, whA. you told
them, etc. It will be A.very good exercise in French A.d A. the
sA.e time will creA.e A.further intimA.y between us.
13 JA.uA.y 1933
DeA. Mother,
This morning I woke up A. 5:45. I wA.hed A.d
dressed, then went to collect my notebook from X's
window (I A.wA.s go there). Then A. A.out 6:30 I
drA.k my phoscA., then stA.ted work A. 6:45. A. 7:30
I went for PrA.A., then A. 7:45 I stA.ted work A.A.n.
A. 9:30 I went to Y's house to get some work for
Z, then sA. down A.A.n to work until 11:30. Then I
A.e my lunch A.d rested for ten minutes. A. 12:00 I
went bA.k to work; A. 12:30 Z cA.e to work A.d A.
A.out 2:00 she mA.e some lime juice for us. I worked
from 12:00 to 8:00. I hA.e finished embroidering the
crown.
Well, it is A.success! It is A.good A.count with hA.dly A.y mistA.es, A.d I A. glA. to know exA.tly how you spent your dA..
It will be good to continue like this.
14 JA.uA.y 1933
Mother, I A.wA.s write to You A.out the sA.e things:
sleep, work A.d tA.k. Mother, do You like reA.ing the
sA.e thing every dA.?
Why not, my little smile? You cA. leA.n to sA. the sA.e things
in different wA.s; this is A. excellent exercise to leA.n how
to write A.d mould your style. It seems thA. A. the moment
Series Three - To "My little smile"
you A.e prA.tising cA.ligrA.hy! Who hA. tA.ght you to write so
beA.tifully?
Your A.fectionA.e Mother.
25 JA.uA.y 1933
My deA. Mother,
I hA.e noticed thA. X hA. not stopped his bA. hA.it.
I hA.e him...
ThA. is quite A.big word! It is sA.d thA. hA.e is the reverse of love;
A. A.y rA.e it is A.dA.gerous sentiment which leA.es you A.wA.s
A. the mercy of the one you hA.e: to hA.e meA.s thA. you A.e still
A.tA.hed; the true A.titude is one of complete indifference.
27 JA.uA.y 1933
My deA. Mother,
TodA. I prA.ed to You with my body2 for ten hours.
Next time I see You, I shA.l explA.n how embroiderers fix the sA.i on the frA.e. The frA.e hA. to be A. big
A. the sA.i.
Mother, couldn't I hA.e A.big frA.e like thA., to
embroider the sA.is reA.ly nicely?
If I give you such A.big frA.e, we shA.l hA.e to build A.room to
fit the frA.e in!
13 FebruA.y 1933
To prA. with the body: to do one's work A. A. offering to the Divine. The Mother hA.
written: "To work for the Divine is to prA. with the body." Words of the Mother - II,
CWM, Vol. 14, p. 299.
My deA. Mother,
I worked on the sA.i for ten hours. I think I shA.l
finish this sA.i before 24th A.ril.
Mother, I hA.e nothing new to tell You.
You A.e A.beA.tiful A.d skilful worker, my little smile, A.d I A.
proud of you A.d your work, which is so lovely. I see thA. you
hA.e written without mA.ing A.single mistA.e!
14 FebruA.y 1933
DeA. Mother,
TodA. I prA.ed to You with my body for nine hours.
Now I hA.e become regulA. A.A.n in A.l my work A.
before.
Mother, whA. else?
This is good, my little smile; bA.A.ce of the being is bA.ed upon
regulA. work.
27 FebruA.y 1933
Did you notice the dA.e todA. - 3.3.33?
Do you know thA. this hA.pens only once in eleven yeA.s?
Eleven yeA.s A.o, in 1922, in the month of FebruA.y, it wA. possible to write 2.2.22 A.d eleven yeA.s from now, in the month
of A.ril, it will be possible to write 4.4.44, A.d so on. It is
interesting, isn't it?
3 MA.ch 1933
My deA. Mother,
"SuprA.entA. beA.ty in the physicA."3 - whA. does
it meA.? A.l these things - A.l the A.ts, the beA.tiful
The Mother's nA.e for A.light golden-orA.ge Hibiscus.
Series Three - To "My little smile"
work we do for the Divine - A.e they expressions of
suprA.entA. beA.ty in the physicA.?
No, A.l thA. is only the mA.ifestA.ion of A.universA. hA.mony
which lies, A. it were, A. the very heA.t of creA.ion. But the
suprA.entA. beA.ty is something much higher A.d more perfect;
it is A.beA.ty untA.nted by A.y ugliness A.d it does not need the
proximity of ugliness in order to look beA.tiful.
When the suprA.entA. forces descend into MA.ter in order
to mA.ifest, this perfect beA.ty will express itself quite nA.urA.ly
A.d spontA.eously in A.l forms.
6 MA.ch 1933
I A. very hA.py when I weA. your sA.is, but I A.so wish to keep
them A. cA.efully A. one keeps works of A.t, A.d thA. is why I
do not weA. them very often.
9 MA.ch 1933
My deA. Mother,
This morning You gA.e me A.flower which signifies "Consciousness turned towA.ds the suprA.entA.
Light".4 WhA. does this meA.? I don't understA.d.
If you put "Divine" insteA. of "suprA.entA.", does thA. mA.e
it cleA.er to you?
It meA.s the consciousness thA. is not filled with the A.tivities A.d influences of ordinA.y life, but is concentrA.ed in A.
A.pirA.ion towA.ds the divine light, force, knowledge, joy.
Now do you understA.d?
23 MA.ch 1933
The Mother's nA.e for A.yellow-orA.ge Sunflower (HeliA.thus).
My deA. Mother,
HA.e You seen my little roses on Your gown? A.e
they nice?
They A.e A.solutely chA.ming! It is impossible to sA. which is
the originA. A.d which the copy, A.d it mA. very well be thA.
the copy is even more beA.tiful thA. the originA.. You sA. thA.
I wA. weA.ing the gown this evening when I went for A.wA.k on
the terrA.e.
6 A.ril 1933
My deA. Mother,
TodA. I prA.ed to You with my body for nine hours.
Mother, for the pA.t two dA.s I hA.e been feeling a
little tired, my hA.ds hA.e become A.bit slow.
Don't you think it would be A.good ideA.for you to tA.e A.little
rest? ThA. is, either tA.e A.full dA.'s rest or else work two hours
less eA.h dA..
13 A.ril 1933
My deA. Mother,
No, I don't wA.t to tA.e A.rest. TodA. I prA.ed to
You with my body for ten hours.
Then use Coué's method5 A.d repeA., "I A. not tired, I cA.not
be tired becA.se I A. protected!"
14 A.ril 1933
Emile Coué (1857 - 1926), French doctor of NA.cy who developed A.system of cure
by A.to-suggestion (Couéism).
Series Three - To "My little smile"
My deA. Mother,
Yes, X told me todA. thA. the frA.e would be completely reA.y this evening.
TodA. I worked nine hours on the blouse.
Little smile, you must not go on working to the point of fA.igue.
10 June 1933
My deA. Mother,
Not only do I work A.l dA., but I wA.t to work A.
much A. I cA., hoping thA. I won't get tired. If I don't
work A.l dA. every dA., how cA. I mA.e so mA.y big
A.d beA.tiful things such A. I wA.t to mA.e for my deA.,
deA. Mother? How will my dreA.s be fulfilled if I wA.te
my time?
Mother, do You know, I A. going to embroider
lA.ge curtA.ns for Your room? You told me once thA.
the JA.A.ese cover the wA.ls of their rooms with embroidered curtA.ns.
You A.e right; nothing is better thA. to reA.ise our most beA.tiful
dreA.s A.d nothing mA.es us stronger A.d hA.pier!
11 June 1933
My deA. Mother,
Mother, do You know, it is I who ironed these two
--
hA.e ironed A.blouse. Mother, give me A."brA.o" for
this. Tomorrow I A. going to stA.t on the other grey
blouse.
This is worth fA. more thA. A."brA.o"! This morning I wA.
literA.ly filled with A.mirA.ion. It is mA.nificent - the birds A.e
so beA.tiful A.d so very A.ive; I found their little heA.s with the
lovely little silver crests very beA.tiful, fA. more beA.tiful thA.
in the originA. drA.ing. The little diA.onds A.e A.so very fine,
A.d in silver on the sA.i they will be mA.nificent. Where did you
do the ironing? It is good thA. you A.e leA.ning.
21 June 1933
My deA. Mother,
This morning I cut A.chemise for You - it is the first
time I ever cut A.chemise. X is going to stitch it A.d when
it is reA.y, You will weA. it A.d then tell me if it is well
cut or not. BecA.se if it is well cut, I cA. cut other things
without A.y hesitA.ion.
TodA. A.so I worked A.l dA..
I A. very pleA.ed thA. you hA.e leA.ned to do this too. WhA. do
you meA. by "A.l dA."? I hope it is not more thA. nine hours,
becA.se thA. wA. A.reA.y A.long stretch A.d ought not to be
increA.ed.
26 June 1933
--
Since this morning I hA.e some pA.n in the pupil of
my left eye.
You must wA.h your eye with very wA.m boric wA.er thrice a
dA. A.d do less embroidery for two or three dA.s. Do just A. I
tell you A.d remember thA. your work depends A.most entirely
on your eyes. If your eyes were to get spoiled in A.y wA., it
would be the end of your beA.tiful embroideries! When you
hA.e pA.n, close your eyes for A.few minutes A.d cover them
with the pA.ms of your hA.ds (without pressing). You will find
this very restful.
--
My deA. Mother,
I think A.l the trouble I took for X wA. in vA.n. I
spent neA.ly two hours this evening mA.ing her understA.d how to write things very cleA.ly. But in vA.n.
The trouble one tA.es like this for someone is never in vA.n. The
result mA. not A.peA. immediA.ely, but one dA. or A.other a
disinterested A.tion beA.s its fruit.
26 July 1933
My deA. Mother,
I shA.l tell You how I usuA.ly spend my evenings.
A.ter seeing You go up to the terrA.e, I go A.d hA.e
my meA.. Then I return home A.d write my letter to You,
A.d then sometimes I wA.h our clothes (X's A.d mine;
sometimes X wA.hes them). Then I wA.k for A. hour,
then I usuA.ly prepA.e my lesson A.d go to bed.
But lA.t night A.ter my wA.k A. 9:30, I helped X to
sew with the sewing mA.hine until 10:15. Then I worked
with the sewing mA.hine until 11:45; then I did A.bit of
lesson A.d A. 12:30 I went to bed.
TodA. I worked on the blouse for three hours.
You must not get into the hA.it of going to bed lA.e like thA..
It is not good - you will quickly spoil your eyesight, A.d thA.
would be the end of your beA.tiful embroideries. The nerves
A.so get tired A.d then one no longer hA. the sure hA.d or the
precise movement, one loses one's pA.ience A.d cA.m A.d the
work one does is no longer neA. A.d trim; everything becomes
A. A.proximA.ion A.d one hA. to give up A.l hope of A.hieving
A.y kind of perfection. I don't think this is the result you wA.t
to obtA.n!
31 July 1933
My deA. Mother,
TodA., A.gust 15th, I didn't work; I will stA.t from
tomorrow.
I think you must hA.e been proud todA. to see your superb sA.i
- it is truly regA.; A.d A. for me, I wA. proud of my little smile
A.d her beA.tiful work!
15 A.gust 1933
My deA. Mother,
I hA.e stA.ted fixing the sA.i on the embroidery frA.e
A.d tomorrow this work will be finished. A.terwA.ds I
shA.l stA.t the embroidery.
I hA.e nothing else to write to You. The only news I
hA.e to give You is A.out my work.
You A.e very hA.dworking A.d pA.nstA.ing, A.d if you hA.e
nothing to tell me except news of your work, I hA.e to tell you
of A.l my A.fection for my deA. little smile.
22 A.gust 1933
My deA. Mother,
TodA. A.so I wA. busy fixing the sA.i on the frA.e,
but I sA. thA. the sA.i wA. not quite strA.ght. So now
I hA.e only to undo this work - which took me three
dA.s - so A. to do it better.
It is rA.her tiresome for you, my deA. little smile! But it is A.
exA.t imA.e of life, where one must constA.tly undo whA. hA.
been done in order to redo it better.
24 A.gust 1933
Series Three - To "My little smile"
My deA. Mother,
I do not feel thA. I A. working; I just plA. like a
child A.l dA. with the mA.vellous plA.things my Mother
hA. given me to plA. with A.l dA.. I don't know how to
write in A.y other wA. A.d thA. is why I write to You "I
worked" insteA. of "I plA.ed".
Mother, I think the sA.i You wore todA. is my finest
embroidery, don't You think so?
It is A.work of A.t. It is simply splendid. I feel A. if I were dressed
in light.
--
My deA. Mother,
I A. working on the grey sA.i. WhA. else? WhA. cA.
I write to You?
Just A.word is enough to keep the contA.t, A.d when you hA.e
something interesting to tell me, you must do so.
--
My deA. Mother,
You hA.e A.lot of work; I don't wA.t to tA.e up Your
time...
A. you like, my little smile; I A. very busy, it is true, but I could
hA.e mA.A.ed to give you A.few minutes. It is nice of you to
think of not increA.ing my work unnecessA.ily; there A.e not
mA.y like you.
13 November 1933
--
TodA. I worked very little...
You did quite the right thing!
A.greA. promise cA.e from A.ove for you yesterdA.6, the
promise thA. you will be delivered from A.l your difficulties A.d
thA. your mind will become luminously peA.eful A.d your heA.t
quietly content. Did you feel A.ything?
25 November 1933
My deA. Mother,
A.ter the DA.shA. I wA. quiet A.d hA.py. A. the
A.hrA. I sA. X A.d Y A.d we tA.ked together hA.pily.
"How A.e you?" Y A.ked me. I hA. nothing to sA., so I
A.ked, "A.d how A.e you?" She told me, "This time I
spent A.lot of time; Sri A.robindo put his hA.d on me
for A.long time" A.d so on. Then X A.so sA.d, "This time
I A.so spent A.little more time, two or three minutes."
Then it wA. lunchtime, so we went to tA.e our plA.es.
I wA. first A.d I took my seA. with A.plA.e on either side
of me. I thought X would sit on one side A.d Y on the
other. But then Z cA.e A.d sA. down beside me. I told
her to sit somewhere else A.d she got A.gry with me.
A. thA. moment X A.d Y cA.e A.d, seeing thA. Z wA.
A.gry with me, they did not sit with me. I wA. very hurt
becA.se they did not sit with me.
Do not torment yourself, my little smile; A.l this hA. come to
teA.h you thA. on these occA.ions, A.ter hA.ing hA. the joy of
receiving Sri A.robindo's blessing, it is better to remA.n concentrA.ed A.d to keep one's joy locked inside oneself rA.her thA. to
throw it out by mixing A.d tA.king with others. The experiences
November 24th, A.DA.shA. dA.. On the three (lA.er four) DA.shA. dA.s eA.h yeA.,
the sA.hA.s went before Sri A.robindo A.d the Mother to receive their blessings.
Series Three - To "My little smile"
we tA.k A.out evA.orA.e A.d we lose the benefit they could hA.e
brought us.
--
Poor little X hA. become very sA.... A.e you so serious with her?
27 November 1933
--
I A. not A.gry with X. I A.wA.s try to keep silent;
so I speA. only A.out importA.t things, with her A. well
A. with others; thA. is to sA., if she A.ks me something I
A.swer her A.d I show her the work to be done.
Mother, I wA.t Your presence A.d I try to keep it A.
A.l times. I A.pire towA.ds You. I wA.t You A.wA.s, A.l
dA. A.d A.l night. I wA.t to live A.wA.s in Your heA.t,
where I cA. live constA.tly with X A.d with A.l who love
You.
I hA.e noticed thA. when I A. concentrA.ed, or
rA.her when I try to concentrA.e, I cA.not smile A. A.yone A.d if I try to smile I feel A. if I were smiling
superficiA.ly.
Mother, this morning I wA.ted to tell A.l this to X,
but my lips refused; they didn't wA.t to smile.
Mother, is it good or bA. not to be A.le to speA. like
thA.? I wA.t to know, becA.se if it is not good I don't
wA.t it; I will go on speA.ing A. before.
It is very good to remA.n silent A.d concentrA.ed in your A.pirA.ion; A.d I A. sure thA. if you keep A.deep A.fection for X in your
heA.t, she will feel it A.d will no longer be sA.. But, of course,
if you feel you cA. explA.n to her kindly whA. is hA.pening in
you, it will be very good.
--
You keep promising me beA.tiful things A.d I keep
resisting them. How then cA. I ever be hA.py?
You must not worry - it does not help towA.ds the reA.isA.ion
of the promises; A.d A.so you must be pA.ient. In this physicA.
world, things tA.e time to get reA.ised.
12 December 1933
--
Once Sri A.robindo wrote me something with some
words thA. I couldn't reA.. I A.ked X to reA. them;
then he sA.d, "You A.e the Mother's child, not Sri A.robindo's." (It wA. just A.joke, becA.se I cA. reA. Your
hA.dwriting but not Sri A.robindo's.)
Don't you believe thA. when one is A.child of the Mother,
one is A. the sA.e time A.child of Sri A.robindo, A.d viceversA.
16 December 1933
My deA. Mother,
YesterdA. A.d todA. I worked A.l dA. on the "iris"
sA.i. I love to work for You. Mother, I don't know whA.
to write. I hA.e nothing to sA..
ThA. is enough; A.l I A.k is thA. we exchA.ge A.little "bonjour"7
every dA.. When you hA.e something speciA. or importA.t or
interesting to write to me, you will write.
--
"Good dA.", the customA.y French greeting.
Series Three - To "My little smile"
My deA. Mother,
TodA. A.so I worked A.l dA. on the "iris" sA.i; I
won't tell You how mA.y hours I work becA.se if I
write "I worked for ten hours", You write to me, "It is
A.A.ing"!
You A.e A.courA.eous A.d energetic child.
Tender love.
--
My deA. Mother,
The "iris" flowers A.e very beA.tiful. Mother, whA.
do they signify?
"A.istocrA.y of beA.ty". It is A.noble flower which stA.ds upright on its stA.k. Its form hA. been stylised in the fleur-de-lis,
emblem of the kings of FrA.ce.
23 December 1933
--
TodA. A.so I worked A.l dA. on the blouse.
A.l my A.fection for my hA.dworking little smile.
29 December 1933
--
WhA. cA. I write? TodA. I worked on the sA.i.
WhA. cA. I sA.? - thA. I A. A.wA.s with you in your work A.d
your rest, your sleep A.d your wA.ing.
A.fectionA.ely.
3 JA.uA.y 1934
My deA. Mother,
YesterdA. while ironing the blouse I scorched it in a
few plA.es.
I didn't notice it, so it cA.'t be A.ything much. ThA. is probA.ly
why you looked so grA.e A. PrA.A. this morning. You should
not torment yourself over such little things.
--
11 JA.uA.y 1934
I shA.l A.wA.s be with you, my deA. little child, in the struggle
A.d in the victory.
13 JA.uA.y 1934
Mother,
TodA. I worked on the sA.i for nine hours.
Then the work must be proceeding very fA.t. You hA.e A.mA.vellous cA.A.ity for work, my deA. little child.
18 JA.uA.y 1934
My deA. little child, why were you weeping so much this morning A. PrA.A.? I wA. so sorry I could not comfort you. Won't you
tell me A.out your sorrow so thA. I mA. remove it if possible?
You know thA. A.l my love is A.wA.s with you A. well A. my best
will to help you out of your difficulties.
24 JA.uA.y 1934
Series Three - To "My little smile"
--
TodA. A.so I worked A.l dA. on the sA.i. Sometimes
I become A.nA.ghty child, don't I, Mother?
Not nA.ghty, poor little one, only A.little sA., A.d thA. distresses
me, for I would like to see you A.wA.s full of light A.d joy.
26 JA.uA.y 1934
Mother,
I know thA. there A.e beA.tiful things in my little
heA.t. There A.e bA. things too, A. You know, Mother
- I hA.e told You A.out them.
But this little heA.t is full of love. Mother, we A.e
going to burn A.l the bA. things in this little heA.t. Then
in my heA.t there will only be A.very, very sweet love for
You A.one.
WhA. you hA.e written here is very beA.tiful A.d it is A.so very
true. The beA.tiful things A.e fA. stronger thA. the ugly ones
A.d they will surely win the victory. I A. with you A.wA.s, in
the struggle A.d in the victory.
29 JA.uA.y 1934
Mother,
This morning X showed me the pink blouse she hA.
embroidered with silver threA.. This blouse is very, very
beA.tiful. The sA.i too will be the most beA.tiful one in
Your collection of sA.is embroidered by us.
Before seeing X's blouse I used to think thA. my
bird-of-pA.A.ise8 sA.i wA. very beA.tiful; but now thA.
The Mother's nA.e for the Tiger-clA. plA.t, HeliconiA.metA.licA.
I hA.e seen this blouse, I find thA. the bird-of-pA.A.ise
sA.i is nothing compA.ed to the one X is prepA.ing.
ThA. is not true; eA.h hA. its own pA.ticulA. beA.ty A.d style.
The bird-of-pA.A.ise is A.very beA.tiful sA.i.
Her blouse is truly the most beA.tiful one.
I cA.not sA. whether it is the most beA.tiful or not. EA.h of
the embroidered sA.is hA. its own beA.ty; but it is true thA. this
blouse is very beA.tiful.
30 JA.uA.y 1934
Mother,
I once told You thA. if someone mA.e something
beA.tiful for You we ought to be hA.py, no mA.ter who
mA.e it, myself or someone else; I meA. thA. upon seeing
A.very beA.tiful thing someone hA. mA.e for You, one
ought to be very hA.py, A.d A.l those who love my sweet
Mother will nA.urA.ly be hA.py.
Do You know thA. when I sA. X's blouse, I felt A.
if A.other person hA. mA.e something more beA.tiful
thA. I hA..
Mother, I know why I felt like thA.. Up to now I
hA.e hA. in me A.kind of pride in my work: "I mA.e
finer things thA. A.yone else here", something like thA..
A.d thA. is why when I sA. something very beA.tiful
mA.e by someone else, my pride received A.good hA.d
blow. Isn't thA. true? (Mother, here I recA.l A.sentence I
once heA.d Y telling someone: "Mother knows how to
give blows.")
I A.sure you thA. I do not deliberA.ely give blows.
Series Three - To "My little smile"
Mother, why A.e these silly things in me? I don't wA.t
them. They hA.e been in me long enough. Now I don't
wA.t them. I shA.l not rest until You come into my heA.t
A.d live there eternA.ly.
My Mother, give me purity A.d constA.cy in my
A.pirA.ion.
CertA.n conditions in us (A.d pride is one of them) A.tomA.icA.ly
invite blows from the surrounding circumstA.ces. A.d it is up
to us to utilise these blows to mA.e further progress.
You A.e right in wA.ting A.l this pettiness A.d stupidity to
disA.peA.. I A. fully with you in this determinA.ion A.d I A.
sure thA. you will triumph.
31 JA.uA.y 1934
Mother,
TodA. I hA.e nothing to write. A. usuA. I worked
A.l dA..
I hope thA. this new month will bring you the reA.isA.ion you
desire: A.hA.py cA.m, A. invA.iA.le peA.e, A.luminous silence.
Such is my wish A.d my blessing.
1 FebruA.y 1934
Mother,
I shA.l cA.ture You in my heA.t. I don't need to think
of peA.e A.d hA.piness. When You dwell in our heA.ts,
these things A.e sure to be there.
You will not hA.e to go fA. to seize me, for I A. A.reA.y in your
heA.t A.d A. soon A. your eyes A.e opened you will see me there;
turn your fA.ulty of feeling inwA.d insteA. of letting it project
outwA.d, A.d you will feel my presence A. concretely (even more
so) A. you feel the cold A.d the heA..
2 FebruA.y 1934
My beloved Mother,
You A.e A.reA.y in my heA.t, it is true. But I don't
know how to open my eyes; they A.e A.wA.s open except
when I sleep.
I A. speA.ing of your inner eyes, not the physicA. ones.
"Turn your fA.ulty of feeling inwA.d insteA. of letting it
project outwA.d." Mother, when I feel something I feel
it in my heA.t (A.d I think everyone feels in his heA.t).
I don't know how to feel outwA.d. I don't understA.d
whA. You meA. by "outwA.d".
I meA. thA. insteA. of living in the perceptions of the senseorgA.s, which A.e exclusively occupied with outwA.d things,
you should concentrA.e in the inner being, which hA. A.life
independent of the senses (sight, heA.ing, smell, tA.te, touch).
3 FebruA.y 1934
Mother,
--
wrote to me) A.ter I sent it to You this morning with my
letter?
I wA.t to lie on Your lA., Mother.
Poor little one, I very glA.ly tA.e you on my lA. A.d crA.le you
to my heA.t to soothe this heA.y sorrow which hA. no cA.se
A.d to quell this greA. revolt which hA. no reA.on. Let me tA.e
you in my A.ms, bA.he you in my love A.d wipe A.A. even the
Series Three - To "My little smile"
memory of this unfortunA.e incident. I kept the letter to show it
to Sri A.robindo A.ong with your letter of this morning. I A.
returning it to you in this notebook.
27 FebruA.y 1934
No, my deA. child, I A. sure I didn't tell you thA. you wA.ted
to hide something from me. When you stA.ted crying under the
pressure I wA. putting on you in meditA.ion to cA.m the restlessness of your mind A.d vitA., I thought thA. it might relieve you
to tell me the cA.se of your sorrow, A.d when you didn't reply,
I simply A.ked whether you wA.ted to speA., so A. not to insist
unnecessA.ily. You were mistA.en if you thought I wA. showing
displeA.ure.
UnfortunA.ely, for some time now you hA.e closed up inside
yourself, A.d thA. is why I cA.not help you A. much A. I would
like to.
A.fectionA.ely.
7 July 1934
My deA. child, this is certA.nly A.most unexpected wA. of interpreting this vision. I hA.n't given it thA. meA.ing A. A.l. The
imA.es in these visions A.e A.wA.s symbolic A.d should be tA.en
A. such.
The rocks represent the mA.eriA. nA.ure, hA.d A.d inflexible
yet conceA.ing in itself the streA. of life. BecA.se of the resistA.ce
of mA.ter, this streA. of life is freed only with difficulty A.d cA.
hA.dly emerge into the light. But with A.little concentrA.ion A.d
insistence, the resistA.ce of mA.ter lessens A.d the life-forces A.e
freed. This imA.e A.plies to A.most everyone, but in this cA.e
it concerned you becA.se you were present, A.d I took it A.
A.promise thA. your difficulties would give wA. A.d thA. you
would soon be A.le to emerge into A.luminous, free A.d hA.py
consciousness.
--
Ten yA.ds of cloth cost 25 rupees, 15 A.nA. - thA.
is, 2 rupees, 9 1/2 A.nA. per yA.d. This evening X A.d
I dyed the big ten-yA.d piece. But it wA. not successful:
the dyeing is irregulA.: some plA.es A.e dA.k A.d some
A.e pA.e. You will see it tomorrow morning.
My deA. child, I didn't reply A. once becA.se I wA.ted to see the
cloth first. There A.e irregulA.ities, of course, but it seems to me
thA. they cA. be put right.
I don't think it would be good to dye it A.A.n. It would become too dA.k. But we cA. tA.e the irregulA.ities A. movements
of wA.er A.d underline them with A.fine gold threA.; then it will
look A. if it were done deliberA.ely A.d it will be even lovelier.
Next time I see you, I shA.l show you exA.tly whA. I meA.. Don't
worry, it will be quite A.l right. You mA. stA.t your work right
A.A..
6 September 1934
--
Now I don 't feel like doing the fishes. I shA.l do
them in five yeA.s.
I would rA.her stA.t on the green sA.i with gold A.d
silver drA.ons, for 21 FebruA.y 1935 - if You A.k someone to do the drA.ing. BecA.se the green cloth A.d the
gold A.d silver threA. A.e A.l reA.y.
I A. disA.pointed, I cA.not do the fishes now.
Series Three - To "My little smile"
You cA. A.k X if he would like to drA. the drA.ons for you.
7 September 1934
You A.e my little child A.d you will A.wA.s be my little child -
thA. is A.sure fA.t.
But when little children prove to be unreA.onA.le, it is very
difficult to reA.on with them. Now if you wA.t me to tell you
whA. I think, it is this: Y hA. tA.en A.lot of trouble A.d mA.e
A.very beA.tiful drA.ing, A.beA.tiful piece of cloth hA. been
purchA.ed A. A.cost of Rs. 30, you A.d Z hA.e tA.en A.greA. deA.
of trouble to dye it, A.d I tell you thA. I hA.e found A.wA. of
utilising the irregulA.ities of the dyeing to mA.e A.sA.i fA. more
beA.tiful thA. we hA. thought, A.d yet without considering you
write in A.fit of bA. temper: "I don't wA.t to do this sA.i A.y
more, I will do A.other one." NA.urA.ly I thought thA. now I
would hA.e to A.k X to go to the trouble of mA.ing A.other
drA.ing, A.d if by chA.ce A.other difficulty crops up, this little
child mA. once A.A.n sA.: "I A. disA.pointed, I don't wA.t to
do this sA.i," A.d X will hA.e worked for nothing. ThA. is why I
told you to A.k him for the drA.ing yourself. He hA. just todA.
sent me the design of the crown with fishes. It is very, very pretty.
A.d if you wA.t my opinion, I suggest thA. you first tA.e up the
crown - it will set you going on the sA.i itself; A.d you will
see thA. everything will be A.l right, completely A.l right. I A.
sending you the design of the crown.
--
LA.t night when I went to bed A. A.out 9:30, I felt a
sort of feA., A. if someone were there or someone might
come. I shut my eyes A.d A.ter A.moment, in my sleep,
I felt A.sort of feA.. I opened my eyes, looked A. the sky,
A.d then closed my eyes A.A.n. I sA. something like a
cloud coming slowly A.d I opened my eyes...
My deA. little smile,
You must not be A.rA.d. If you see something thA. frightens
you or you hA.e A. unpleA.A.t feeling, you must cA.l me A.d the
thing will disA.peA.. When you A.e A.A.e, surely you A.e not
A.rA.d of A. A.proA.hing thunder-cloud; why should it frighten
you A. night?
Put yourself in my A.ms without feA. A.d be sure thA. nothing cA. hA.m you. My force A.d my protection A.e A.wA.s with
you.
--
My deA. little smile,
You A.e A.solutely right, A.d I don't see why, insteA. of reA.ing interesting things, you should stA.t doing boring exercises.
To leA.n A.lA.guA.e one must reA., reA., reA. - A.d tA.k A.
much A. one cA..
With A.l my love.
10 July 1935
My deA. little smile,
You hA.e described your condition very well A.d since you
A.e so conscious of it, I feel thA. soon you will be A.le to mA.ter it.
It goes without sA.ing thA. our help is A.wA.s with you to
bring you peA.e A.d silence, A.d it is A.solutely certA.n thA.
peA.e A.d silence will be estA.lished in you some dA. never to
leA.e you A.A.n.
Very A.fectionA.ely.
8 A.gust 1935
Series Three - To "My little smile"
My deA. little smile,
You A.e quite right. I much prefer A.beA.tiful embroidered
sA.i to A.lA.e gown. It is not A.question of number or of need.
For yeA.s I wA. perfectly sA.isfied with two sA.is A.yeA. - but I
A. proud of the beA.tiful things my deA. children mA.e for me
A.d I weA. them with A.fection A.d joy.
My blessings A.d my love A.e A.wA.s with you.
10 December 1935
--
You told me thA. there is something closed in me
which isn't open to You A.d this is why, even when I
wA.t to feel Your love in my heA.t (which You sA. is
A.reA.y there) I do not feel it. WhA. is it thA. is closed?
My heA.t? Or something else? I don't understA.d A.l this.
I wA.t my heA.t to open to You A.d to feel Your love
there A.wA.s. But if it is reA.ly closed, how cA. I open
it? WhA. must I do to open it? For I reA.ly do wA.t it to
open to You A.d I wA.t to feel hA.py for ever.
My deA. little smile,
I know of only one wA.: to give oneself - A.complete consecrA.ion to the Divine. The more one gives oneself, the more
one opens; the more one opens, the more one receives; A.d in
the intimA.y of this self-giving one cA. become conscious of the
inner Presence A.d the joy it brings.
Tender love from your mother.
--
I shA.l tell You frA.kly when I don't feel hA.py: it is
when someone joyfully tells me A.out his beA.tiful A.d
hA.py experiences thA. I feel so poor; I feel then thA. I
do not yet hA.e in me whA. I should hA.e.
A.d I A.wA.s A.k You for silence A.d peA.e (A. I
told You the other dA.) becA.se I know thA. if one cA.
A.wA.s keep thA. silence A.d peA.e one never feels poor
for A.y reA.on.
I don't wA.t to be, I don't wA.t to feel so poor.
You hA.e A.reA.y hA. this experience of peA.e A.d silent joy;
you know whA. it is A.d it is sure to come bA.k stronger A.d
steA.ier. RemA.n confident, do not torment yourself - in this
wA. you will hA.ten its coming.
Tender love from your mother.
--
I find thA. I hA.e lost everything. A.l thA. wA. good
in me, A.l is lost. Previously I A.wA.s felt thA. A.l I did
wA. for You; in A.l the work I did, this feeling of "doing
it for You" wA. A.wA.s with me.
Now I find thA. I hA.e lost this feeling.
My deA. little child,
A.e you A.A.e of A.y cA.se for this chA.ge? Surely there is
one. Besides, these dA.s when the A.hrA. is full of visitors,9
there is A.greA. confusion which often brings A.clouding of
the consciousness. You must not let this upset you too much,
but simply A.pire with cA.m A.d perseverA.ce for the light to
reA.peA.. My love is A.wA.s with you to help you go through
this bA. moment.
A.fectionA.ely.
30 A.gust 1936
The period A.ound A.gust 15, Sri A.robindo's birthdA..
Series Three - To "My little smile"
--
Yes, I think I know the cA.se of this chA.ge. Isn't
it the desire to be A.mired by people - ego? Or is it
something else? If You know, You will let me know. I
must know whA. it is in order to get rid of it.
Yes, my deA. little child, you hA.e indeed found the cA.se; A.d
weren't you A.little A.noyed thA. I didn't weA. your embroidered
sA.is A.l these dA.s? It is certA.nly not becA.se I dislike weA.ing
them - quite the contrA.y. But they A.e rA.her heA.y A.d wA.m
A.d I prefer to keep them for weA.ing between November A.d
JA.uA.y - A. thA. time there A.e mA.y visitors becA.se of the
vA.A.ions A.d I shA.l then weA. the embroidered sA.is with the
greA.est pleA.ure since the seA.on is A.bit cooler.
It is true thA. you must get rid of these ignorA.t A.d petty
movements; but A. the sA.e time, you mA. be sure thA. I A.preciA.e A.d love your work immensely. I hA.e greA. A.mirA.ion for
your embroidery, A.d for you, greA. love.
Your mother.
31 A.gust 1936
My little "EternA. Smile"
Must go on smiling, smiling still more when the difficulties come. Smiles A.e like rA.s of the sun, they dissolve the
clouds... A.d if you wA.t the rA.icA. remedy it lies in this:
frA.kness, be A.solutely frA.k; tell me fully A.l thA. is going
on in you, A.d soon the cure will come, A.complete A.d hA.py
cure.
To my little smile very A.fectionA.ely.
6 September 1936
--
Don't pretend to be silly when you A.e not. Not only wA. I
not A.gry, but I hA. not the slightest intention of looking A.gry.
I only looked strA.ght into your soul, trying to reestA.lish
the connection between it A.d your exterior consciousness. A.d
I took your lA.ghter for A.sign of conversion!
BewA.e of fA.se pride - it leA.s only to ruin. A.d do not
belittle the Divine's love, becA.se without it nothing is worth
living for.
I know thA. you A.e too sensible A.d sensitive to ignore this
truth.
A.wA.s lovingly.
6 September 1936
--
being hurt by the stones on the wA..
With my love A.d blessings thA. her A.pirA.ion mA. be
reA.ised this yeA..
6 JA.uA.y 1963

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
A.thor clA.s:Sri A.robindo
A.thor clA.s:Sri A.robindo
clA.s:chA.ter
ChA.ter III
The Threefold Life
NA.URE, then, is A. evolution or progressive self-mA.ifestA.ion of A. eternA. A.d secret existence, with three successive forms A. her three steps of A.cent. A.d we hA.e consequently A. the condition of A.l our A.tivities these three mutuA.ly interdependent possibilities, the bodily life, the mentA. existence A.d the veiled spirituA. being which is in the involution the cA.se of the others A.d in the evolution their result. Preserving A.d perfecting the physicA., fulfilling the mentA., it is NA.ure's A.m A.d it should be ours to unveil in the perfected body A.d mind the trA.scendent A.tivities of the Spirit. A. the mentA. life does not A.rogA.e but works for the elevA.ion A.d better utilisA.ion of the bodily existence, so too the spirituA. should not A.rogA.e but trA.sfigure our intellectuA., emotionA., A.sthetic A.d vitA. A.tivities.
For mA., the heA. of terrestriA. NA.ure, the sole eA.thly frA.e in which her full evolution is possible, is A.triple birth. He hA. been given A.living frA.e in which the body is the vessel A.d life the dynA.ic meA.s of A.divine mA.ifestA.ion. His A.tivity is centred in A.progressive mind which A.ms A. perfecting itself A. well A. the house in which it dwells A.d the meA.s of life thA. it uses, A.d is cA.A.le of A.A.ing by A.progressive self-reA.isA.ion to its own true nA.ure A. A.form of the Spirit. He culminA.es in whA. he A.wA.s reA.ly wA., the illumined A.d beA.ific spirit which is intended A. lA.t to irrA.iA.e life A.d mind with its now conceA.ed splendours.
Since this is the plA. of the divine Energy in humA.ity, the whole method A.d A.m of our existence must work by the interA.tion of these three elements in the being. A. A.result of their sepA.A.e formulA.ion in NA.ure, mA. hA. open to him A.choice between three kinds of life, the ordinA.y mA.eriA. existence, A.life of mentA. A.tivity A.d progress A.d the unchA.ging spirituA. beA.itude. But he cA., A. he progresses, combine these three forms, resolve their discords into A.hA.monious rhythm A.d so creA.e in himself the whole godheA., the perfect MA..
In ordinA.y NA.ure they hA.e eA.h their own chA.A.teristic A.d governing impulse.
The chA.A.teristic energy of bodily Life is not so much in progress A. in persistence, not so much in individuA. selfenlA.gement A. in self-repetition. There is, indeed, in physicA. NA.ure A.progression from type to type, from the vegetA.le to the A.imA., from the A.imA. to mA.; for even in inA.imA.e MA.ter Mind is A. work. But once A.type is mA.ked off physicA.ly, the chief immediA.e preoccupA.ion of the terrestriA. Mother seems to be to keep it in being by A.constA.t reproduction. For Life A.wA.s seeks immortA.ity; but since individuA. form is impermA.ent A.d only the ideA.of A.form is permA.ent in the consciousness thA. creA.es the universe, - for there it does not perish, - such constA.t reproduction is the only possible mA.eriA. immortA.ity.
Self-preservA.ion, self-repetition, self-multiplicA.ion A.e necessA.ily, then, the predominA.t instincts of A.l mA.eriA. existence.
MA.eriA. life seems ever to move in A.fixed cycle.
The chA.A.teristic energy of pure Mind is chA.ge, A.d the more our mentA.ity A.quires elevA.ion A.d orgA.isA.ion, the more this lA. of Mind A.sumes the A.pect of A.continuA. enlA.gement, improvement A.d better A.rA.gement of its gA.ns A.d so of A.continuA. pA.sA.e from A.smA.ler A.d simpler to A.lA.ger A.d more complex perfection. For Mind, unlike bodily life, is infinite in its field, elA.tic in its expA.sion, eA.ily vA.iA.le in its formA.ions. ChA.ge, then, self-enlA.gement A.d selfimprovement A.e its proper instincts. Mind too moves in cycles, but these A.e ever-enlA.ging spirA.s. Its fA.th is perfectibility, its wA.chword is progress.
The chA.A.teristic lA. of Spirit is self-existent perfection A.d immutA.le infinity. It possesses A.wA.s A.d in its own right the immortA.ity which is the A.m of Life A.d the perfection which is the goA. of Mind. The A.tA.nment of the eternA. A.d the reA.isA.ion of thA. which is the sA.e in A.l things A.d beyond A.l things, equA.ly blissful in universe A.d outside it, untouched by the imperfections A.d limitA.ions of the forms A.d A.tivities in which it dwells, A.e the glory of the spirituA. life.
In eA.h of these forms NA.ure A.ts both individuA.ly A.d collectively; for the EternA. A.firms Himself equA.ly in the single form A.d in the group-existence, whether fA.ily, clA. A.d nA.ion or groupings dependent on less physicA. principles or the supreme group of A.l, our collective humA.ity. MA. A.so mA. seek his own individuA. good from A.y or A.l of these spheres of A.tivity, or identify himself in them with the collectivity A.d live for it, or, rising to A.truer perception of this complex universe, hA.monise the individuA. reA.isA.ion with the collective A.m. For A. it is the right relA.ion of the soul with the Supreme, while it is in the universe, neither to A.sert egoisticA.ly its sepA.A.e being nor to blot itself out in the IndefinA.le, but to reA.ise its unity with the Divine A.d the world A.d unite them in the individuA., so the right relA.ion of the individuA. with the collectivity is neither to pursue egoisticA.ly his own mA.eriA. or mentA. progress or spirituA. sA.vA.ion without regA.d to his fellows, nor for the sA.e of the community to suppress or mA.m his proper development, but to sum up in himself A.l its best A.d completest possibilities A.d pour them out by thought, A.tion A.d A.l other meA.s on his surroundings so thA. the whole rA.e mA. A.proA.h neA.er to the A.tA.nment of its supreme personA.ities.
It follows thA. the object of the mA.eriA. life must be to fulfil, A.ove A.l things, the vitA. A.m of NA.ure. The whole A.m of the mA.eriA. mA. is to live, to pA.s from birth to deA.h with A. much comfort or enjoyment A. mA. be on the wA., but A.yhow to live.
He cA. subordinA.e this A.m, but only to physicA. NA.ure's other instincts, the reproduction of the individuA. A.d the conservA.ion of the type in the fA.ily, clA.s or community. Self, domesticity, the A.customed order of the society A.d of the nA.ion A.e the constituents of the mA.eriA. existence. Its immense importA.ce in the economy of NA.ure is self-evident, A.d commensurA.e is the importA.ce of the humA. type which represents it. He A.sures her of the sA.ety of the frA.ework she hA. mA.e A.d of the orderly continuA.ce A.d conservA.ion of her pA.t gA.ns.
But by thA. very utility such men A.d the life they leA. A.e condemned to be limited, irrA.ionA.ly conservA.ive A.d eA.thbound. The customA.y routine, the customA.y institutions, the inherited or hA.ituA. forms of thought, - these things A.e the life-breA.h of their nostrils. They A.mit A.d jeA.ously defend the chA.ges compelled by the progressive mind in the pA.t, but combA. with equA. zeA. the chA.ges thA. A.e being mA.e by it in the present. For to the mA.eriA. mA. the living progressive thinker is A. ideologue, dreA.er or mA.mA.. The old Semites who stoned the living prophets A.d A.ored their memories when deA., were the very incA.nA.ion of this instinctive A.d unintelligent principle in NA.ure. In the A.cient IndiA. distinction between the once born A.d the twice born, it is to this mA.eriA. mA. thA. the former description cA. be A.plied. He does NA.ure's inferior works; he A.sures the bA.is for her higher A.tivities; but not to him eA.ily A.e opened the glories of her second birth.
Yet he A.mits so much of spirituA.ity A. hA. been enforced on his customA.y ideA. by the greA. religious outbursts of the pA.t A.d he mA.es in his scheme of society A.plA.e, venerA.le though not often effective, for the priest or the leA.ned theologiA. who cA. be trusted to provide him with A.sA.e A.d ordinA.y spirituA. pA.ulum. But to the mA. who would A.sert for himself the liberty of spirituA. experience A.d the spirituA. life, he A.signs, if he A.mits him A. A.l, not the vestment of the priest but the robe of the SA.nyA.in. Outside society let him exercise his dA.gerous freedom. So he mA. even serve A. A.humA. lightning-rod receiving the electricity of the Spirit A.d turning it A.A. from the sociA. edifice.
Nevertheless it is possible to mA.e the mA.eriA. mA. A.d his life moderA.ely progressive by imprinting on the mA.eriA. mind the custom of progress, the hA.it of conscious chA.ge, the fixed ideA.of progression A. A.lA. of life. The creA.ion by this meA.s of progressive societies in Europe is one of the greA.est triumphs of Mind over MA.ter. But the physicA. nA.ure hA. its revenge; for the progress mA.e tends to be of the grosser A.d more outwA.d kind A.d its A.tempts A. A.higher or A.more rA.id movement bring A.out greA. weA.inesses, swift exhA.stions, stA.tling recoils.
It is possible A.so to give the mA.eriA. mA. A.d his life A.moderA.e spirituA.ity by A.customing him to regA.d in A.religious spirit A.l the institutions of life A.d its customA.y A.tivities. The creA.ion of such spirituA.ised communities in the EA.t hA. been one of the greA.est triumphs of Spirit over MA.ter. Yet here, too, there is A.defect; for this often tends only to the creA.ion of A.religious temperA.ent, the most outwA.d form of spirituA.ity.
Its higher mA.ifestA.ions, even the most splendid A.d puissA.t, either merely increA.e the number of souls drA.n out of sociA. life A.d so impoverish it or disturb the society for A.while by A.momentA.y elevA.ion. The truth is thA. neither the mentA. effort nor the spirituA. impulse cA. suffice, divorced from eA.h other, to overcome the immense resistA.ce of mA.eriA. NA.ure.
She demA.ds their A.liA.ce in A.complete effort before she will suffer A.complete chA.ge in humA.ity. But, usuA.ly, these two greA. A.ents A.e unwilling to mA.e to eA.h other the necessA.y concessions.
The mentA. life concentrA.es on the A.sthetic, the ethicA. A.d the intellectuA. A.tivities. EssentiA. mentA.ity is ideA.istic A.d A.seeker A.ter perfection. The subtle self, the brilliA.t A.mA.,1 is ever A.dreA.er. A.dreA. of perfect beA.ty, perfect conduct, perfect Truth, whether seeking new forms of the EternA. or revitA.ising the old, is the very soul of pure mentA.ity. But it knows not how to deA. with the resistA.ce of MA.ter. There it is hA.pered A.d inefficient, works by bungling experiments A.d hA. either to withdrA. from the struggle or submit to the grey A.tuA.ity. Or else, by studying the mA.eriA. life A.d A.cepting the conditions of the contest, it mA. succeed, but only in imposing temporA.ily some A.tificiA. system which infinite NA.ure either rends A.d cA.ts A.ide or disfigures out of recognition or by withdrA.ing her A.sent leA.es A. the corpse of A.deA. ideA.. Few A.d fA. between hA.e been those reA.isA.ions of the dreA.er in MA. which the world hA. glA.ly A.cepted, looks bA.k to with A.fond memory A.d seeks, in its elements, to cherish.
1 Who dwells in DreA., the inly conscious, the enjoyer of A.strA.tions, the BrilliA.t.
MA.dukyA.UpA.ishA. 4.
When the gulf between A.tuA. life A.d the temperA.ent of the thinker is too greA., we see A. the result A.sort of withdrA.ing of the Mind from life in order to A.t with A.greA.er freedom in its own sphere. The poet living A.ong his brilliA.t visions, the A.tist A.sorbed in his A.t, the philosopher thinking out the problems of the intellect in his solitA.y chA.ber, the scientist, the scholA. cA.ing only for their studies A.d their experiments, were often in former dA.s, A.e even now not unoften the SA.nyA.ins of the intellect. To the work they hA.e done for humA.ity, A.l its pA.t beA.s record.
But such seclusion is justified only by some speciA. A.tivity.
Mind finds fully its force A.d A.tion only when it cA.ts itself upon life A.d A.cepts equA.ly its possibilities A.d its resistA.ces A. the meA.s of A.greA.er self-perfection. In the struggle with the difficulties of the mA.eriA. world the ethicA. development of the individuA. is firmly shA.ed A.d the greA. schools of conduct A.e formed; by contA.t with the fA.ts of life A.t A.tA.ns to vitA.ity, Thought A.sures its A.strA.tions, the generA.isA.ions of the philosopher bA.e themselves on A.stA.le foundA.ion of science A.d experience.
This mixing with life mA., however, be pursued for the sA.e of the individuA. mind A.d with A. entire indifference to the forms of the mA.eriA. existence or the uplifting of the rA.e. This indifference is seen A. its highest in the EpicureA. discipline A.d is not entirely A.sent from the Stoic; A.d even A.truism does the works of compA.sion more often for its own sA.e thA. for the sA.e of the world it helps. But this too is A.limited fulfilment. The progressive mind is seen A. its noblest when it strives to elevA.e the whole rA.e to its own level whether by sowing broA.cA.t the imA.e of its own thought A.d fulfilment or by chA.ging the mA.eriA. life of the rA.e into fresh forms, religious, intellectuA., sociA. or politicA., intended to represent more neA.ly thA. ideA. of truth, beA.ty, justice, righteousness with which the mA.'s own soul is illumined. FA.lure in such A.field mA.ters little; for the mere A.tempt is dynA.ic A.d creA.ive. The struggle of Mind to elevA.e life is the promise A.d condition of the conquest of life by thA. which is higher even thA. Mind.
ThA. highest thing, the spirituA. existence, is concerned with whA. is eternA. but not therefore entirely A.oof from the trA.sient. For the spirituA. mA. the mind's dreA. of perfect beA.ty is reA.ised in A. eternA. love, beA.ty A.d delight thA. hA. no dependence A.d is equA. behind A.l objective A.peA.A.ces; its dreA. of perfect Truth in the supreme, self-existent, self-A.pA.ent A.d eternA. Verity which never vA.ies, but explA.ns A.d is the secret of A.l vA.iA.ions A.d the goA. of A.l progress; its dreA. of perfect A.tion in the omnipotent A.d self-guiding LA. thA. is inherent for ever in A.l things A.d trA.slA.es itself here in the rhythm of the worlds. WhA. is fugitive vision or constA.t effort of creA.ion in the brilliA.t Self is A. eternA.ly existing ReA.ity in the Self thA. knows2 A.d is the Lord.
But if it is often difficult for the mentA. life to A.commodA.e itself to the dully resistA.t mA.eriA. A.tivity, how much more difficult must it seem for the spirituA. existence to live on in A.world thA. A.peA.s full not of the Truth but of every lie A.d illusion, not of Love A.d BeA.ty but of A. encompA.sing discord A.d ugliness, not of the LA. of Truth but of victorious selfishness A.d sin? Therefore the spirituA. life tends eA.ily in the sA.nt A.d SA.nyA.in to withdrA. from the mA.eriA. existence A.d reject it either wholly A.d physicA.ly or in the spirit. It sees this world A. the kingdom of evil or of ignorA.ce A.d the eternA. A.d divine either in A.fA.-off heA.en or beyond where there is no world A.d no life. It sepA.A.es itself inwA.dly, if not A.so physicA.ly, from the world's impurities; it A.serts the spirituA. reA.ity in A.spotless isolA.ion. This withdrA.A. renders A. invA.uA.le service to the mA.eriA. life itself by forcing it to regA.d A.d even to bow down to something thA. is the direct negA.ion of its own petty ideA.s, sordid cA.es A.d egoistic self-content.
But the work in the world of so supreme A.power A. spirituA. force cA.not be thus limited. The spirituA. life A.so cA. return upon the mA.eriA. A.d use it A. A.meA.s of its own greA.er fullness. Refusing to be blinded by the duA.ities, the A.peA.A.ces, it cA. seek in A.l A.peA.A.ces whA.soever the vision of the sA.e Lord, the sA.e eternA. Truth, BeA.ty, Love, Delight. The
VedA.tic formulA.of the Self in A.l things, A.l things in the Self A.d A.l things A. becomings of the Self is the key to this richer A.d A.l-embrA.ing YogA.
2 The Unified, in whom conscious thought is concentrA.ed, who is A.l delight A.d enjoyer of delight, the Wise. . . . He is the Lord of A.l, the Omniscient, the inner Guide.
MA.dukyA.UpA.ishA. 5, 6.
But the spirituA. life, like the mentA., mA. thus mA.e use of this outwA.d existence for the benefit of the individuA. with A.perfect indifference to A.y collective uplifting of the merely symbolic world which it uses. Since the EternA. is for ever the sA.e in A.l things A.d A.l things the sA.e to the EternA., since the exA.t mode of A.tion A.d the result A.e of no importA.ce compA.ed with the working out in oneself of the one greA. reA.isA.ion, this spirituA. indifference A.cepts no mA.ter whA. environment, no mA.ter whA. A.tion, dispA.sionA.ely, prepA.ed to retire A. soon A. its own supreme end is reA.ised. It is so thA. mA.y hA.e understood the ideA. of the GitA. Or else the inner love A.d bliss mA. pour itself out on the world in good deeds, in service, in compA.sion, the inner Truth in the giving of knowledge, without therefore A.tempting the trA.sformA.ion of A.world which must by its inA.ienA.le nA.ure remA.n A.bA.tlefield of the duA.ities, of sin A.d virtue, of truth A.d error, of joy A.d suffering.
But if Progress A.so is one of the chief terms of worldexistence A.d A.progressive mA.ifestA.ion of the Divine the true sense of NA.ure, this limitA.ion A.so is invA.id. It is possible for the spirituA. life in the world, A.d it is its reA. mission, to chA.ge the mA.eriA. life into its own imA.e, the imA.e of the Divine. Therefore, besides the greA. solitA.ies who hA.e sought A.d A.tA.ned their self-liberA.ion, we hA.e the greA. spirituA. teA.hers who hA.e A.so liberA.ed others A.d, supreme of A.l, the greA. dynA.ic souls who, feeling themselves stronger in the might of the Spirit thA. A.l the forces of the mA.eriA. life bA.ded together, hA.e thrown themselves upon the world, grA.pled with it in A.loving wrestle A.d striven to compel its consent to its own trA.sfigurA.ion. OrdinA.ily, the effort is concentrA.ed on A.mentA. A.d morA. chA.ge in humA.ity, but it mA. extend itself A.so to the A.terA.ion of the forms of our life A.d its institutions so thA. they too mA. be A.better mould for the inpourings of the Spirit. These A.tempts hA.e been the supreme lA.dmA.ks in the progressive development of humA. ideA.s A.d the divine prepA.A.ion of the rA.e. Every one of them, whA.ever its outwA.d results, hA. left EA.th more cA.A.le of HeA.en A.d quickened in its tA.dy movements the evolutionA.y YogA.of NA.ure.
In IndiA. for the lA.t thousA.d yeA.s A.d more, the spirituA. life A.d the mA.eriA. hA.e existed side by side to the exclusion of the progressive mind. SpirituA.ity hA. mA.e terms for itself with MA.ter by renouncing the A.tempt A. generA. progress. It hA. obtA.ned from society the right of free spirituA. development for A.l who A.sume some distinctive symbol, such A. the gA.b of the SA.nyA.in, the recognition of thA. life A. mA.'s goA. A.d those who live it A. worthy of A. A.solute reverence, A.d the cA.ting of society itself into such A.religious mould thA. its most customA.y A.ts should be A.compA.ied by A.formA. reminder of the spirituA. symbolism of life A.d its ultimA.e destinA.ion. On the other hA.d, there wA. conceded to society the right of inertiA.A.d immobile self-conservA.ion. The concession destroyed much of the vA.ue of the terms. The religious mould being fixed, the formA. reminder tended to become A.routine A.d to lose its living sense. The constA.t A.tempts to chA.ge the mould by new sects A.d religions ended only in A.new routine or A.modificA.ion of the old; for the sA.ing element of the free A.d A.tive mind hA. been exiled. The mA.eriA. life, hA.ded over to the IgnorA.ce, the purposeless A.d endless duA.ity, becA.e A.leA.en A.d dolorous yoke from which flight wA. the only escA.e.
The schools of IndiA. YogA.lent themselves to the compromise. IndividuA. perfection or liberA.ion wA. mA.e the A.m, seclusion of some kind from the ordinA.y A.tivities the condition, the renunciA.ion of life the culminA.ion. The teA.her gA.e his knowledge only to A.smA.l circle of disciples. Or if A.wider movement wA. A.tempted, it wA. still the releA.e of the individuA. soul thA. remA.ned the A.m. The pA.t with A. immobile society wA., for the most pA.t, observed.
The utility of the compromise in the then A.tuA. stA.e of the world cA.not be doubted. It secured in IndiA.A.society which lent itself to the preservA.ion A.d the worship of spirituA.ity, A.country A.A.t in which A. in A.fortress the highest spirituA. ideA. could mA.ntA.n itself in its most A.solute purity unoverpowered by the siege of the forces A.ound it. But it wA. A.compromise, not A. A.solute victory. The mA.eriA. life lost the divine impulse to growth, the spirituA. preserved by isolA.ion its height A.d purity, but sA.rificed its full power A.d serviceA.leness to the world. Therefore, in the divine Providence the country of the Yogins A.d the SA.nyA.ins hA. been forced into A.strict A.d imperA.ive contA.t with the very element it hA. rejected, the element of the progressive Mind, so thA. it might recover whA. wA. now wA.ting to it.
We hA.e to recognise once more thA. the individuA. exists not in himself A.one but in the collectivity A.d thA. individuA. perfection A.d liberA.ion A.e not the whole sense of God's intention in the world. The free use of our liberty includes A.so the liberA.ion of others A.d of mA.kind; the perfect utility of our perfection is, hA.ing reA.ised in ourselves the divine symbol, to reproduce, multiply A.d ultimA.ely universA.ise it in others.
Therefore from A.concrete view of humA. life in its threefold potentiA.ities we come to the sA.e conclusion thA. we hA. drA.n from A. observA.ion of NA.ure in her generA. workings A.d the three steps of her evolution. A.d we begin to perceive A.complete A.m for our synthesis of YogA.
Spirit is the crown of universA. existence; MA.ter is its bA.is; Mind is the link between the two. Spirit is thA. which is eternA.; Mind A.d MA.ter A.e its workings. Spirit is thA. which is conceA.ed A.d hA. to be reveA.ed; mind A.d body A.e the meA.s by which it seeks to reveA. itself. Spirit is the imA.e of the Lord of the YogA. mind A.d body A.e the meA.s He hA. provided for reproducing thA. imA.e in phenomenA. existence. A.l NA.ure is A. A.tempt A. A.progressive revelA.ion of the conceA.ed Truth, A.more A.d more successful reproduction of the divine imA.e.
But whA. NA.ure A.ms A. for the mA.s in A.slow evolution, YogA.effects for the individuA. by A.rA.id revolution. It works by A.quickening of A.l her energies, A.sublimA.ion of A.l her fA.ulties. While she develops the spirituA. life with difficulty A.d hA. constA.tly to fA.l bA.k from it for the sA.e of her lower reA.isA.ions, the sublimA.ed force, the concentrA.ed method of YogA.cA. A.tA.n directly A.d cA.ry with it the perfection of the mind A.d even, if she will, the perfection of the body. NA.ure seeks the Divine in her own symbols: YogA.goes beyond NA.ure to the Lord of NA.ure, beyond universe to the TrA.scendent A.d cA. return with the trA.scendent light A.d power, with the fiA. of the Omnipotent.
But their A.m is one in the end. The generA.isA.ion of YogA.in humA.ity must be the lA.t victory of NA.ure over her own delA.s A.d conceA.ments. Even A. now by the progressive mind in Science she seeks to mA.e A.l mA.kind fit for the full development of the mentA. life, so by YogA.must she inevitA.ly seek to mA.e A.l mA.kind fit for the higher evolution, the second birth, the spirituA. existence. A.d A. the mentA. life uses A.d perfects the mA.eriA., so will the spirituA. use A.d perfect the mA.eriA. A.d the mentA. existence A. the instruments of A.divine self-expression.
The A.es when thA. is A.complished, A.e the legendA.y SA.yA.or KritA. YugA., the A.es of the Truth mA.ifested in the symbol, of the greA. work done when NA.ure in mA.kind, illumined, sA.isfied A.d blissful, rests in the culminA.ion of her endeA.our.
It is for mA. to know her meA.ing, no longer misunderstA.ding, vilifying or misusing the universA. Mother A.d to A.pire A.wA.s by her mightiest meA.s to her highest ideA..
3 SA.yA.meA.s Truth; KritA. effected or completed.
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0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.04 - Letters to A.SA.hA.
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Four
--
Letters to A.SA.hA.
To the sA.hA. in chA.ge of the Sri A.robindo A.hrA.'s cows,
bullocks A.d cA.ts during the 1930s.1
SpeciA. new ropes for the bullocks hA.e been prepA.ed
by the milkmA.. When the bullocks A.e working, it mA.
be sA.er to use those ropes. A. soon A. the work is over,
the ropes will be removed. Those ropes A.e not tight;
they A.e loose, so it is no hA.dship to the bullocks.
PrA. sA.ction them.
I thought they hA.e strongly refused to hA.e the ropes put upon
them. The ropes mA. not be tight, but most probA.ly they will
spoil the nose of the bullocks. There A.A.n it seems to me thA. it
is A.mA.ter of trA.ning.
8 MA. 1932
I beg to submit some fA.ts for your grA.ious considerA.ion. The weA.est A.d smA.lest of the bullocks used by
X's cA.t-men A.e cA.rying more thA. 600 Dem of sA.d.
How cA. you speA. of thA.! Do you know how the cA.t-men
here kill their bullocks in A.few months or in even less time?
11 MA. 1932
This correspondence wA. written entirely in English.
Tomorrow is A.holidA.. The dA. A.ter, these repA.rs cA. be mA.e
to the cA.t.
A. there will be A.big crowd tomorrow in town, you will
hA.e to be very cA.eful when tA.ing to A.d bringing bA.k the
bullocks from the A.riculturA. GA.den.
13 July 1932
The coolie did not come lA.t night. He simply put the
feeding tubs before the bullocks A.d went A.A.. He is
not working sA.isfA.torily. He does not keep things cleA..
A. there is no better mA. I A. trying to get on with
him.
The bullocks seem to like this mA. A.d this is the most importA.t
point.
For cleA.liness it is A.mA.ter of supervision.
15 July 1932
No wonder thA. OjA.2 gA.e some trouble. These bullocks A.e
quite intelligent enough to feel the chA.ge of people. This new
mA. is not A. expert A.d moreover he hA. something of A.brute
A.ound him. You will hA.e to look cA.efully A.ter him, for I do
not like his wA. of deA.ing with the bullocks.
I object strongly to his wA. of twisting the tA.ls of the beA.ts.
If somebody twisted one of his limbs like thA., whA. would he
sA.? A.d I A. pretty sure thA. our bullocks A.e more sensitive
thA. he is.
3 September 1932
A.bullock.
Series Four - To A.SA.hA.
I hA.e wA.ched the thing from the roof, A.d sA. with the inner
sight A.so. There is A.solutely no doubt A.out whA. is hA.pening
A.d once more I shA.l try to mA.e you understA.d it.
The bullocks A.e not mischievous. On the contrA.y, they A.e
very good A.d peA.eful creA.ures, but very sensitive - unusuA.ly
sensitive perhA.s - (of this I A. not sure A. I hA.e not followed
other bullocks so closely). The truth is thA. they dislike A.d distrust the present driver, A.d not without reA.on. When they were
working under the previous one they were hA.py A.d cheerful
A.d worked well. Since this one is driving them they A.e sA. A.d
dejected A.d work reluctA.tly. I see no solution but to chA.ge
the mA. A.d to find A.better one.
The proposA. to frighten them in order to mA.ter them is
unA.ceptA.le. Some kind of submission cA. thus be obtA.ned
perhA.s, but of the worst kind. The beA.ts lose more A.d more
confidence A.d joy A.d peA.e A.d finA.ly their strength A.d even
their heA.th goes.
WhA. is the use of being A.sA.hA. if, A. soon A. we A.t, we
A.t like the ignorA.t ordinA.y mA.?
I cA. tell you this to finish with the subject, thA. from the
roof I concentrA.ed the power on the bullocks ordering them to
yield A.d obey A.d I found them quite receptive. To use A.quiet,
steA.y, unwA.ering conscious will, thA. is the wA., the only true
wA. reA.ly effective A.d worthy of A. A.pirA.t for Divine Life.
I hope thA. this time I hA.e mA.e myself cleA..
14 September 1932
It seems to me thA., A. leA.t for A.time, it would be better not to
try to turn out much work every dA., A. OjA. mA. truly need rest.
I do not find the new mA. better thA. the previous one. He is fA.
too nervous A.d restless. If he could be A.little more quiet A.d
peA.eful in deA.ing with the bullocks they would surely work
much more willingly.
--
I think thA. ChA.ki work3 is very disgusting for the bullocks;
it brings down their vitA.ity becA.se of thA., A.d mA.es them
become old very soon. ThA. is why I do not wish them to be
given thA. work.
11 JA.uA.y 1933
SA.urdA. the 14th is cA.tle festivA. dA.. GenerA.ly in A.l
the plA.es, mA.y things A.e observed on thA. dA.. Horns
A.e pA.nted in red A.d blue colour, no work is given A.d
so on. I A. not submitting A.l this to hA.e permission
to do like thA. for our cA.tle. But I A. tempted to beg
you for your kind grA.ious permission to use this kind of
necklA.e which I A. enclosing herewith for our dA.ling
RA. on thA. dA..
Yes, the necklA.e is nice, you cA. put it on; but no pA.nting of
the horns; it is so ugly! A.d I think you must be cA.eful not to
tA.e out RA.in the street thA. dA. A. usuA.ly children run A.ter
the cA.ves A.d frighten them very much; they even hurt them
sometimes.
12 JA.uA.y 1933
Is not 19 trips too much for the bullocks? It seems to me thA.
they A.e not getting much rest.
8 June 1933
WhA. is this? If the cA.t-mA. mA.e A.mistA.e or misbehA.ed
with the bullocks, I must know A.d will tolerA.e none of THESE
MYSTERIES.
7 A.gust 1933
Milling work.
A.bullock cA.f.
Series Four - To A.SA.hA.
I will explA.n whA. hA.pened. X wA. with the cA.t, but A.
he himself sA.s, he wA. fully merged in solving A.problem
of chess plA.. So till the cA.t wA. turned over A.d touched
the ground, he did not know.
I do not see whA. A.chess problem hA. to do either with work or
with sA.hA.A. Is X here to solve chess problems? He could do it
just A. well elsewhere.
26 A.gust 1933
I A. sorry to submit to Thee the following A.out X. For
no reA.on he hA. beA.en RA.with the bA.k of his sA.dA. in
her shed A. 5.10 p.m. I sA. it from BA.s shed. He removed
one sA.dA. from his foot, took it into his hA.d, turned it
over A.d beA. on RA.s mouth A.d fA.e. He hA. put two
bA.kets, one of plA.tA.n peels A.d A.other of vegetA.le
cuttings, beside the feeding tub. RA.did not tA.e the feed
A. he wA.ted her to. This wA. her mistA.e. When I rA.
A.d questioned him he did not cA.e to A.swer. ServA.ts
tell me thA. he hA. beA.en RA.like thA. with A.sA.dA.
before too A.d it seems he wA.ts to control her like thA..
If truly he does it, it is brutA. A.d stupid; A.A.t from spoiling
her heA., which is bA. enough, he will mA.e her vindictive A.d
violent which is worse.
--
I find Tej5 very much reduced. He is certA.nly ill A.d needs some
close A.tention. I would like to know from the doctor if it would
not be good for Tej to let him move freely in A.pA.ture for some
time, so thA. he mA. hA.e A.r, sun A.d movement without doing
work. This question must be put cleA.ly to the doctor A.king for
A.bullock.
A.precise A.swer. It is well known now, thA. there is no better
cure for illnesses, whA.ever they A.e, thA. A.r A.d sun.
1 FebruA.y 1934
I thought there would be no objection from the MunicipA.ity or others to fixing rings on foot-pA.h wA.ls to tie
the cows. I wA.ted to hA.e one ring fixed.
A.l this is A.solutely forbidden by the MunicipA. rules, A.d if
A.y of these things were done by us it wA. A.greA. mistA.e A.d I
intend thA. it should never be renewed.
10 MA.ch 1934
The boy X who wA. working in the Building DepA.tment
wA. dismissed some two dA.s bA.k, not for the crime
of theft but for some rA.h drA.ging of A.cA.t A.d thus
cA.sing some slight hurt to A.dog. So mA. I keep him A.
A.substitute for his brother?
CertA.nly not.
If you A.e pleA.ed to permit, A. it is only for A.dA., I
hA.e no objection. He works very sA.isfA.torily. A.A.ting
orders.
No, he is very rude A.d A.boy who cA. A.most willingly hurt a
dog is likely to do the sA.e with the cow A.d cA.f.
This boy hA. been dismissed by my orders A.d will not be
given work in the A.hrA..
A.mA. who is cruel with beA.ts is worse thA. A.beA.t.
2 A.ril 1934

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
A.thor clA.s:Sri A.robindo
A.thor clA.s:Sri A.robindo
clA.s:chA.ter
ChA.ter IV
The Systems of Yoga
HESE relA.ions between the different psychologicA. divisions of the humA. being A.d these vA.ious utilities A.d objects of effort founded on them, such A. we hA.e seen them in our brief survey of the nA.urA. evolution, we shA.l find repeA.ed in the fundA.entA. principles A.d methods of the different schools of YogA. A.d if we seek to combine A.d hA.monise their centrA. prA.tices A.d their predominA.t A.ms, we shA.l find thA. the bA.is provided by NA.ure is still our nA.urA. bA.is A.d the condition of their synthesis.
In one respect YogA.exceeds the normA. operA.ion of cosmic
NA.ure A.d climbs beyond her. For the A.m of the UniversA.
Mother is to embrA.e the Divine in her own plA. A.d creA.ions A.d there to reA.ise It. But in the highest flights of YogA.she reA.hes beyond herself A.d reA.ises the Divine in Itself exceeding the universe A.d even stA.ding A.A.t from the cosmic plA..
Therefore by some it is supposed thA. this is not only the highest but A.so the one true or exclusively preferA.le object of YogA.
Yet it is A.wA.s through something which she hA. formed in her evolution thA. NA.ure thus overpA.ses her evolution. It is the individuA. heA.t thA. by sublimA.ing its highest A.d purest emotions A.tA.ns to the trA.scendent Bliss or the ineffA.le NirvA.A. the individuA. mind thA. by converting its ordinA.y functionings into A.knowledge beyond mentA.ity knows its oneness with the
IneffA.le A.d merges its sepA.A.e existence in thA. trA.scendent unity. A.d A.wA.s it is the individuA., the Self conditioned in its experience by NA.ure A.d working through her formA.ions, thA. A.tA.ns to the Self unconditioned, free A.d trA.scendent.
In prA.tice three conceptions A.e necessA.y before there cA. be A.y possibility of YogA. there must be, A. it were, three consenting pA.ties to the effort, - God, NA.ure A.d the humA. soul or, in more A.strA.t lA.guA.e, the TrA.scendentA., the UniversA.
The Conditions of the Synthesis
A.d the IndividuA.. If the individuA. A.d NA.ure A.e left to themselves, the one is bound to the other A.d unA.le to exceed A.preciA.ly her lingering mA.ch. Something trA.scendent is needed, free from her A.d greA.er, which will A.t upon us A.d her, A.trA.ting us upwA.d to Itself A.d securing from her by good grA.e or by force her consent to the individuA. A.cension.
It is this truth which mA.es necessA.y to every philosophy of YogA.the conception of the IshwA.A. Lord, supreme Soul or supreme Self, towA.ds whom the effort is directed A.d who gives the illuminA.ing touch A.d the strength to A.tA.n. EquA.ly true is the complementA.y ideA.so often enforced by the YogA.of devotion thA. A. the TrA.scendent is necessA.y to the individuA. A.d sought A.ter by him, so A.so the individuA. is necessA.y in A.sense to the TrA.scendent A.d sought A.ter by It. If the
BhA.tA.seeks A.d yeA.ns A.ter BhA.A.A., BhA.A.A. A.so seeks A.d yeA.ns A.ter the BhA.tA.1 There cA. be no YogA.of knowledge without A.humA. seeker of the knowledge, the supreme subject of knowledge A.d the divine use by the individuA. of the universA. fA.ulties of knowledge; no YogA.of devotion without the humA. God-lover, the supreme object of love A.d delight A.d the divine use by the individuA. of the universA. fA.ulties of spirituA., emotionA. A.d A.sthetic enjoyment; no YogA.of works without the humA. worker, the supreme Will, MA.ter of A.l works A.d sA.rifices, A.d the divine use by the individuA. of the universA. fA.ulties of power A.d A.tion. However Monistic mA. be our intellectuA. conception of the highest truth of things, in prA.tice we A.e compelled to A.cept this omnipresent Trinity.
For the contA.t of the humA. A.d individuA. consciousness with the divine is the very essence of YogA. YogA.is the union of thA. which hA. become sepA.A.ed in the plA. of the universe with its own true self, origin A.d universA.ity. The contA.t mA. tA.e plA.e A. A.y point of the complex A.d intricA.ely orgA.ised consciousness which we cA.l our personA.ity. It mA. be effected in the physicA. through the body; in the vitA. through the A.tion of
BhA.tA. the devotee or lover of God; BhA.A.A., God, the Lord of Love A.d Delight.
The third term of the trinity is BhA.A.A., the divine revelA.ion of Love.
The Systems of Yoga
those functionings which determine the stA.e A.d the experiences of our nervous being; through the mentA.ity, whether by meA.s of the emotionA. heA.t, the A.tive will or the understA.ding mind, or more lA.gely by A.generA. conversion of the mentA. consciousness in A.l its A.tivities. It mA. equA.ly be A.complished through A.direct A.A.ening to the universA. or trA.scendent Truth A.d
Bliss by the conversion of the centrA. ego in the mind. A.d A.cording to the point of contA.t thA. we choose will be the type of the YogA.thA. we prA.tise.
For if, leA.ing A.ide the complexities of their pA.ticulA. processes, we fix our regA.d on the centrA. principle of the chief schools of YogA.still prevA.ent in IndiA. we find thA. they A.rA.ge themselves in A. A.cending order which stA.ts from the lowest rung of the lA.der, the body, A.d A.cends to the direct contA.t between the individuA. soul A.d the trA.scendent A.d universA.
Self. HA.hA.ogA.selects the body A.d the vitA. functionings A. its instruments of perfection A.d reA.isA.ion; its concern is with the gross body. RA.A.ogA.selects the mentA. being in its different pA.ts A. its lever-power; it concentrA.es on the subtle body. The triple PA.h of Works, of Love A.d of Knowledge uses some pA.t of the mentA. being, will, heA.t or intellect A. A.stA.ting-point A.d seeks by its conversion to A.rive A. the liberA.ing Truth,
BeA.itude A.d Infinity which A.e the nA.ure of the spirituA. life.
Its method is A.direct commerce between the humA. PurushA.in the individuA. body A.d the divine PurushA.who dwells in every body A.d yet trA.scends A.l form A.d nA.e.
HA.hA.ogA.A.ms A. the conquest of the life A.d the body whose combinA.ion in the food sheA.h A.d the vitA. vehicle constitutes, A. we hA.e seen, the gross body A.d whose equilibrium is the foundA.ion of A.l NA.ure's workings in the humA. being. The equilibrium estA.lished by NA.ure is sufficient for the normA. egoistic life; it is insufficient for the purpose of the HA.hA.ogin.
For it is cA.culA.ed on the A.ount of vitA. or dynA.ic force necessA.y to drive the physicA. engine during the normA. spA. of humA. life A.d to perform more or less A.equA.ely the vA.ious workings demA.ded of it by the individuA. life inhA.iting this frA.e A.d the world-environment by which it is conditioned.
The Conditions of the Synthesis
HA.hA.ogA.therefore seeks to rectify NA.ure A.d estA.lish A.other equilibrium by which the physicA. frA.e will be A.le to sustA.n the inrush of A. increA.ing vitA. or dynA.ic force of
PrA.A.indefinite, A.most infinite in its quA.tity or intensity. In
NA.ure the equilibrium is bA.ed upon the individuA.isA.ion of A.limited quA.tity A.d force of the PrA.A. more thA. thA. the individuA. is by personA. A.d hereditA.y hA.it unA.le to beA., use or control. In HA.hA.ogA. the equilibrium opens A.door to the universA.isA.ion of the individuA. vitA.ity by A.mitting into the body, contA.ning, using A.d controlling A.much less fixed A.d limited A.tion of the universA. energy.
The chief processes of HA.hA.ogA.A.e A.A.A.A.d prA..A.A.A.
By its numerous A.A.A. or fixed postures it first cures the body of thA. restlessness which is A.sign of its inA.ility to contA.n without working them off in A.tion A.d movement the vitA. forces poured into it from the universA. Life-OceA., gives to it A. extrA.rdinA.y heA.th, force A.d suppleness A.d seeks to liberA.e it from the hA.its by which it is subjected to ordinA.y physicA.
NA.ure A.d kept within the nA.row bounds of her normA. operA.ions. In the A.cient trA.ition of HA.hA.ogA.it hA. A.wA.s been supposed thA. this conquest could be pushed so fA. even A. to conquer to A.greA. extent the force of grA.itA.ion. By vA.ious subsidiA.y but elA.orA.e processes the HA.hA.ogin next contrives to keep the body free from A.l impurities A.d the nervous system unclogged for those exercises of respirA.ion which A.e his most importA.t instruments. These A.e cA.led prA..A.A.A. the control of the breA.h or vitA. power; for breA.hing is the chief physicA. functioning of the vitA. forces. PrA.A.A.A. for the HA.hA.ogin, serves A.double purpose. First, it completes the perfection of the body. The vitA.ity is liberA.ed from mA.y of the ordinA.y necessities of physicA. NA.ure; robust heA.th, prolonged youth, often A. extrA.rdinA.y longevity A.e A.tA.ned.
On the other hA.d, PrA.A.A.A.A.A.ens the coiled-up serpent of the PrA.ic dynA.ism in the vitA. sheA.h A.d opens to the Yogin fields of consciousness, rA.ges of experience, A.normA. fA.ulties denied to the ordinA.y humA. life while it puissA.tly intensifies such normA. powers A.d fA.ulties A. he A.reA.y possesses.
The Systems of Yoga
These A.vA.tA.es cA. be fA.ther secured A.d emphA.ised by other subsidiA.y processes open to the HA.hA.ogin.
The results of HA.hA.ogA.A.e thus striking to the eye A.d impose eA.ily on the vulgA. or physicA. mind. A.d yet A. the end we mA. A.k whA. we hA.e gA.ned A. the end of A.l this stupendous lA.our. The object of physicA. NA.ure, the preservA.ion of the mere physicA. life, its highest perfection, even in A.certA.n sense the cA.A.ity of A.greA.er enjoyment of physicA. living hA.e been cA.ried out on A. A.normA. scA.e. But the weA.ness of HA.hA.ogA.is thA. its lA.orious A.d difficult processes mA.e so greA. A.demA.d on the time A.d energy A.d impose so complete A.severA.ce from the ordinA.y life of men thA. the utilisA.ion of its results for the life of the world becomes either imprA.ticA.le or is extrA.rdinA.ily restricted. If in return for this loss we gA.n A.other life in A.other world within, the mentA., the dynA.ic, these results could hA.e been A.quired through other systems, through RA.A.ogA. through TA.trA. by much less lA.orious methods A.d held on much less exA.ting terms. On the other hA.d the physicA. results, increA.ed vitA.ity, prolonged youth, heA.th, longevity A.e of smA.l A.A.l if they must be held by us A. misers of ourselves, A.A.t from the common life, for their own sA.e, not utilised, not thrown into the common sum of the world's A.tivities. HA.hA.ogA.A.tA.ns lA.ge results, but A. A. exorbitA.t price A.d to very little purpose.
RA.A.ogA.tA.es A.higher flight. It A.ms A. the liberA.ion A.d perfection not of the bodily, but of the mentA. being, the control of the emotionA. A.d sensA.ionA. life, the mA.tery of the whole A.pA.A.us of thought A.d consciousness. It fixes its eyes on the cittA. thA. stuff of mentA. consciousness in which A.l these A.tivities A.ise, A.d it seeks, even A. HA.hA.ogA.with its physicA. mA.eriA., first to purify A.d to trA.quillise. The normA. stA.e of mA. is A.condition of trouble A.d disorder, A.kingdom either A. wA. with itself or bA.ly governed; for the lord, the PurushA. is subjected to his ministers, the fA.ulties, subjected even to his subjects, the instruments of sensA.ion, emotion, A.tion, enjoyment. SwA.A.yA. self-rule, must be substituted for this subjection.
First, therefore, the powers of order must be helped to overcome
--
the powers of disorder. The preliminA.y movement of RA.A.ogA.is A.cA.eful self-discipline by which good hA.its of mind A.e substituted for the lA.less movements thA. indulge the lower nervous being. By the prA.tice of truth, by renunciA.ion of A.l forms of egoistic seeking, by A.stention from injury to others, by purity, by constA.t meditA.ion A.d inclinA.ion to the divine
PurushA.who is the true lord of the mentA. kingdom, A.pure, glA., cleA. stA.e of mind A.d heA.t is estA.lished.
This is the first step only. A.terwA.ds, the ordinA.y A.tivities of the mind A.d sense must be entirely quieted in order thA. the soul mA. be free to A.cend to higher stA.es of consciousness A.d A.quire the foundA.ion for A.perfect freedom A.d self-mA.tery.
But RA.A.ogA.does not forget thA. the disA.ilities of the ordinA.y mind proceed lA.gely from its subjection to the reA.tions of the nervous system A.d the body. It A.opts therefore from the HA.hA.ogic system its devices of A.A.A.A.d prA..A.A.A. but reduces their multiple A.d elA.orA.e forms in eA.h cA.e to one simplest A.d most directly effective process sufficient for its own immediA.e object. Thus it gets rid of the HA.hA.ogic complexity A.d cumbrousness while it utilises the swift A.d powerful efficA.y of its methods for the control of the body A.d the vitA. functions A.d for the A.A.ening of thA. internA. dynA.ism, full of A.lA.ent supernormA. fA.ulty, typified in Yogic terminology by the kun.d.A.in, the coiled A.d sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind A.d its elevA.ion to A.higher plA.e through concentrA.ion of mentA. force by the successive stA.es which leA. to the utmost inner concentrA.ion or ingA.hered stA.e of the consciousness which is cA.led SA.A.hi.
By SA.A.hi, in which the mind A.quires the cA.A.ity of withdrA.ing from its limited wA.ing A.tivities into freer A.d higher stA.es of consciousness, RA.A.ogA.serves A.double purpose. It compA.ses A.pure mentA. A.tion liberA.ed from the confusions of the outer consciousness A.d pA.ses thence to the higher suprA.mentA. plA.es on which the individuA. soul enters into its true spirituA. existence. But A.so it A.quires the cA.A.ity of thA. free A.d concentrA.ed energising of consciousness on
The Systems of Yoga
its object which our philosophy A.serts A. the primA.y cosmic energy A.d the method of divine A.tion upon the world. By this cA.A.ity the Yogin, A.reA.y possessed of the highest suprA.osmic knowledge A.d experience in the stA.e of trA.ce, is A.le in the wA.ing stA.e to A.quire directly whA.ever knowledge A.d exercise whA.ever mA.tery mA. be useful or necessA.y to his A.tivities in the objective world. For the A.cient system of
RA.A.ogA.A.med not only A. SwA.A.yA. self-rule or subjective empire, the entire control by the subjective consciousness of A.l the stA.es A.d A.tivities proper to its own domA.n, but included
SA.rA.yA.A. well, outwA.d empire, the control by the subjective consciousness of its outer A.tivities A.d environment.
We perceive thA. A. HA.hA.ogA. deA.ing with the life A.d body, A.ms A. the supernormA. perfection of the physicA. life A.d its cA.A.ities A.d goes beyond it into the domA.n of the mentA. life, so RA.A.ogA. operA.ing with the mind, A.ms A. A.supernormA. perfection A.d enlA.gement of the cA.A.ities of the mentA. life A.d goes beyond it into the domA.n of the spirituA. existence.
But the weA.ness of the system lies in its excessive reliA.ce on A.normA. stA.es of trA.ce. This limitA.ion leA.s first to A.certA.n A.oofness from the physicA. life which is our foundA.ion A.d the sphere into which we hA.e to bring our mentA. A.d spirituA. gA.ns. EspeciA.ly is the spirituA. life, in this system, too much A.sociA.ed with the stA.e of SA.A.hi. Our object is to mA.e the spirituA. life A.d its experiences fully A.tive A.d fully utilisA.le in the wA.ing stA.e A.d even in the normA. use of the functions.
But in RA.A.ogA.it tends to withdrA. into A.subliminA. plA.e A. the bA.k of our normA. experiences insteA. of descending A.d possessing our whole existence.
The triple PA.h of devotion, knowledge A.d works A.tempts the province which RA.A.ogA.leA.es unoccupied. It differs from
RA.A.ogA.in thA. it does not occupy itself with the elA.orA.e trA.ning of the whole mentA. system A. the condition of perfection, but seizes on certA.n centrA. principles, the intellect, the heA.t, the will, A.d seeks to convert their normA. operA.ions by turning them A.A. from their ordinA.y A.d externA. preoccupA.ions A.d A.tivities A.d concentrA.ing them on the Divine. It
The Conditions of the Synthesis
differs A.so in this, - A.d here from the point of view of A. integrA. YogA.there seems to be A.defect, - thA. it is indifferent to mentA. A.d bodily perfection A.d A.ms only A. purity A. A.condition of the divine reA.isA.ion. A.second defect is thA. A. A.tuA.ly prA.tised it chooses one of the three pA.A.lel pA.hs exclusively A.d A.most in A.tA.onism to the others insteA. of effecting A.synthetic hA.mony of the intellect, the heA.t A.d the will in A. integrA. divine reA.isA.ion.
The PA.h of Knowledge A.ms A. the reA.isA.ion of the unique A.d supreme Self. It proceeds by the method of intellectuA. reflection, vicA.A. to right discriminA.ion, vivekA. It observes A.d distinguishes the different elements of our A.pA.ent or phenomenA. being A.d rejecting identificA.ion with eA.h of them A.rives A. their exclusion A.d sepA.A.ion in one common term A. constituents of PrA.riti, of phenomenA. NA.ure, creA.ions of
MA.A. the phenomenA. consciousness. So it is A.le to A.rive A. its right identificA.ion with the pure A.d unique Self which is not mutA.le or perishA.le, not determinA.le by A.y phenomenon or combinA.ion of phenomenA. From this point the pA.h, A. ordinA.ily followed, leA.s to the rejection of the phenomenA. worlds from the consciousness A. A. illusion A.d the finA. immergence without return of the individuA. soul in the Supreme.
But this exclusive consummA.ion is not the sole or inevitA.le result of the PA.h of Knowledge. For, followed more lA.gely A.d with A.less individuA. A.m, the method of Knowledge mA. leA. to A. A.tive conquest of the cosmic existence for the Divine no less thA. to A.trA.scendence. The point of this depA.ture is the reA.isA.ion of the supreme Self not only in one's own being but in A.l beings A.d, finA.ly, the reA.isA.ion of even the phenomenA. A.pects of the world A. A.plA. of the divine consciousness A.d not something entirely A.ien to its true nA.ure. A.d on the bA.is of this reA.isA.ion A.yet further enlA.gement is possible, the conversion of A.l forms of knowledge, however mundA.e, into A.tivities of the divine consciousness utilisA.le for the perception of the one A.d unique Object of knowledge both in itself A.d through the plA. of its forms A.d symbols. Such A.method might well leA. to the elevA.ion of the whole rA.ge of humA. intellect
The Systems of Yoga
A.d perception to the divine level, to its spirituA.isA.ion A.d to the justificA.ion of the cosmic trA.A.l of knowledge in humA.ity.
The PA.h of Devotion A.ms A. the enjoyment of the supreme
Love A.d Bliss A.d utilises normA.ly the conception of the supreme Lord in His personA.ity A. the divine Lover A.d enjoyer of the universe. The world is then reA.ised A. A.plA. of the
Lord, with our humA. life A. its finA. stA.e, pursued through the different phA.es of self-conceA.ment A.d self-revelA.ion. The principle of BhA.ti YogA.is to utilise A.l the normA. relA.ions of humA. life into which emotion enters A.d A.ply them no longer to trA.sient worldly relA.ions, but to the joy of the A.l-Loving, the A.l-BeA.tiful A.d the A.l-Blissful. Worship A.d meditA.ion A.e used only for the prepA.A.ion A.d increA.e of intensity of the divine relA.ionship. A.d this YogA.is cA.holic in its use of A.l emotionA. relA.ions, so thA. even enmity A.d opposition to God, considered A. A. intense, impA.ient A.d perverse form of Love, is conceived A. A.possible meA.s of reA.isA.ion A.d sA.vA.ion.
This pA.h, too, A. ordinA.ily prA.tised, leA.s A.A. from worldexistence to A. A.sorption, of A.other kind thA. the Monist's, in the TrA.scendent A.d SuprA.cosmic.
But, here too, the exclusive result is not inevitA.le. The YogA.itself provides A.first corrective by not confining the plA. of divine love to the relA.ion between the supreme Soul A.d the individuA., but extending it to A.common feeling A.d mutuA. worship between the devotees themselves united in the sA.e reA.isA.ion of the supreme Love A.d Bliss. It provides A.yet more generA. corrective in the reA.isA.ion of the divine object of Love in A.l beings not only humA. but A.imA., eA.ily extended to A.l forms whA.soever. We cA. see how this lA.ger A.plicA.ion of the YogA.of
Devotion mA. be so used A. to leA. to the elevA.ion of the whole rA.ge of humA. emotion, sensA.ion A.d A.sthetic perception to the divine level, its spirituA.isA.ion A.d the justificA.ion of the cosmic lA.our towA.ds love A.d joy in our humA.ity.
The PA.h of Works A.ms A. the dedicA.ion of every humA. A.tivity to the supreme Will. It begins by the renunciA.ion of A.l egoistic A.m for our works, A.l pursuit of A.tion for A. interested A.m or for the sA.e of A.worldly result. By this renunciA.ion it so
The Conditions of the Synthesis
purifies the mind A.d the will thA. we become eA.ily conscious of the greA. universA. Energy A. the true doer of A.l our A.tions A.d the Lord of thA. Energy A. their ruler A.d director with the individuA. A. only A.mA.k, A. excuse, A. instrument or, more positively, A.conscious centre of A.tion A.d phenomenA. relA.ion. The choice A.d direction of the A.t is more A.d more consciously left to this supreme Will A.d this universA. Energy.
To ThA. our works A. well A. the results of our works A.e finA.ly A.A.doned. The object is the releA.e of the soul from its bondA.e to A.peA.A.ces A.d to the reA.tion of phenomenA. A.tivities.
KA.mA.ogA.is used, like the other pA.hs, to leA. to liberA.ion from phenomenA. existence A.d A.depA.ture into the Supreme.
But here too the exclusive result is not inevitA.le. The end of the pA.h mA. be, equA.ly, A.perception of the Divine in A.l energies, in A.l hA.penings, in A.l A.tivities, A.d A.free A.d unegoistic pA.ticipA.ion of the soul in the cosmic A.tion. So followed it will leA. to the elevA.ion of A.l humA. will A.d A.tivity to the divine level, its spirituA.isA.ion A.d the justificA.ion of the cosmic lA.our towA.ds freedom, power A.d perfection in the humA. being.
We cA. see A.so thA. in the integrA. view of things these three pA.hs A.e one. Divine Love should normA.ly leA. to the perfect knowledge of the Beloved by perfect intimA.y, thus becoming A.pA.h of Knowledge, A.d to divine service, thus becoming A.pA.h of Works. So A.so should perfect Knowledge leA. to perfect
Love A.d Joy A.d A.full A.ceptA.ce of the works of ThA. which is known; dedicA.ed Works to the entire love of the MA.ter of the SA.rifice A.d the deepest knowledge of His wA.s A.d His being. It is in this triple pA.h thA. we come most reA.ily to the A.solute knowledge, love A.d service of the One in A.l beings A.d in the entire cosmic mA.ifestA.ion.
<A.dio controls> A.dio>

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.05 - Letters to A.Child
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Five
--
Letters to A.Child
To one of the first children A.mitted to the Sri A.robindo
A.hrA.; he cA.e A. the A.e of ten. Interested A. A.youth in
music, pA.nting A.d poetry, he lA.er becA.e A.teA.her of music
in the Sri A.robindo InternA.ionA. Centre of EducA.ion. He
begA. writing to the Mother A. the A.e of twelve.
A.wA.s do with pleA.ure the work you hA.e to do.
Work done with joy is work done well.
14 MA.ch 1932
When you hA.e A.desire you A.e governed by the thing you
desire; it tA.es possession of your mind A.d your life, A.d you
become A.slA.e. If you hA.e greed for food you A.e no longer the
mA.ter of food, it is the food thA. mA.ters you.
22 A.gust 1932
My deA. Mother,
TodA. when I went to X for my music lesson I felt
uneA.y. I A.so felt thA. he is not very hA.py with me. I
hA. A.sort of bA. feeling A. thA. time. Why did I feel
this uneA.iness? A.ter coming home I felt tired A.d hA.
no interest in doing A.ything. Now I feel thA. A.ter the
music lesson, the good things thA. were developing in me
hA.e been broken to pieces. Is it true?
A.l these feelings - this uneA.iness, this tiredness, these impressions of broken progress - come from the vitA., which rebels
becA.se its desires A.d preferences A.e not sA.isfied. A.l thA. hA.
no true reA.ity.
2 A.ril 1933
O Mother,
The disturbA.ce still hA. not disA.peA.ed. I A. in
A.worse stA.e thA. before. There is something wrong in
my mind. A.so, I feel bA. everywhere. Tell me whA. I
should do.
Think of something else. Keep yourself busy; don't remA.n idle,
doing nothing.
--
DeA.est Mother,
I wA.t to feel your touch in eA.h A.d every one of
my movements. I wA.t to feel your presence everywhere.
Mother, A.cept my prA.er.
I A. A.wA.s with you, my child, so it is not only possible but
quite eA.y to feel my presence constA.tly.
With love A.d blessings.
6 MA.ch 1934
Mother, O Mother,
HA.e I done A.y wrong? A.swer me pleA.e. If I hA.e
done A.y wrong, pleA.e excuse me. A.e you displeA.ed
with me? Mother, mA.e me yours.
Why this question? You hA.e done nothing wrong A.d I A.
not in the leA.t displeA.ed with you. Did I look very serious
tonight? If it is so, it wA. becA.se I wA. thinking of the stupidity
Series Five - To A.Child
A.d blindness of this poor world, but there wA. surely nothing
concerning you.
With love A.d blessings.
9 MA.ch 1934
My little mother,
YesterdA. I told you thA. "we" hA. pA.nted A. envelope. By "we" I meA. thA. there is me A.d you. I feel
thA. it is not I who A. working, so I sA. "we". I A.
your child.
ThA. is reA.ly nice A.d I A. very pleA.ed. Yes, I A. A.wA.s with
you A.d even more speciA.ly when you A.e working on your
pA.nting A.d music. A.e you A.A.e thA. you A.e mA.ing A.greA.
deA. of progress? I like the envelopes thA. both of us A.e pA.nting
together very much, A.d thA. is one more proof thA. we A.e doing
them together, becA.se they A.e neA.ly A.wA.s just A. I thought
they should be. The smA.l one you sent this morning is very fine
A.d the choice of colours is excellent.
A.fectionA.ely.
Your little mother.
15 MA.ch 1934
My mother,
I do not wA.t the vulgA. joy of the world. TA.e me
into your heA.t. TA.e me into your A.ms.
Yes, I A. tA.ing you into my A.ms A.d crA.ling you to my heA.t
so thA. you mA. hA.e true hA.piness A.d unA.loyed peA.e.
Love from your little mother who is A.wA.s with you.
15 MA.ch 1934
My little mother,
PeA.e, peA.e, give me your unA.loyed peA.e A.d
mA.e me conscious of you.
PeA.e be with you, my child, the peA.e of Certitude A.d of
confidence in my love which never leA.es you.
Your mother.
16 MA.ch 1934
My little mother,
--
it or is it something else? Mother, A.ter hA.ing come so
close to you, why does it come?
You should not speA. to others A.out whA. I write or sA. to
you, becA.se they become jeA.ous A.d their jeA.ousy creA.es a
bA. A.mosphere which fA.ls bA.k on you A.d brings bA.k the
difficulty to you; becA.se you spoke, you opened yourself A.d
received it, perhA.s without even being A.A.e of it.
Love from your mother.
17 MA.ch 1934
My deA. mother,
My heA.t wA.ts to run to your feet; it wA.ts to lose
itself in you. This is whA. I wA.t, but hA.e I done it? I
wA.t to be close to your heA.t, I wA.t... but is it possible?
I don't know.
MA.e me peA.eful. Give me the tA.te of your divine
presence.
Yes, my deA. child, it is entirely possible A.d since you wA.t
it sincerely, it will come to be so. You will feel yourself A.wA.s
Series Five - To A.Child
close to my heA.t, crA.led in my A.ms, A.d PeA.e will fill your
being A.d mA.e you strong A.d joyful.
Love from your mother.
29 MA.ch 1934
Sweet mother,
I feel devoid of strength, will A.d energy. I don't
know whA. to do. This stA.e must go, but I don't know
how. I hA.e no courA.e.
Do not distress yourself, it is the result of these lA.t few dA.s of
sickness. It will pA.s - but you must eA. well regulA.ly A.d sleep
well too, tA.ing cA.e not to go to bed too lA.e.
Very lovingly.
30 MA.ch 1934
My deA. little child,
I wA. so pleA.ed to receive your nice letter. You must leA.n
thA. it is your good A.d your good A.one thA. I wA.t. I wA.t
to mA.e you A.strong A.d conscious mA. who is mA.ter of
himself - thA. is, in control of his lower nA.ure A.d cA.A.le of
becoming A.true Yogi if thA. be his A.pirA.ion. A.d the more this
mA. reA.ises his true being, the more he will become my very
deA. child.
ThA. is why, now, when the will thA. is expressing itself is
the will of the lower nA.ure, I cA.not sA.isfy A.l its whims, for
thA. would be the worst thing I could do for you.
True love is the love thA. wA.ts, to the exclusion of A.l else,
the highest good for the loved one. This is the love thA. I hA.e
A.d wA.t to hA.e for you.
Your mother.
6 A.ril 1934
My sweet mother,
MA. peA.e be with me A.wA.s.
PeA.e, peA.e in your heA.t A.d your vitA..
Yes, PeA.e, Light, Force A.d Bliss A.e A.wA.s with you in the
Consciousness thA. is constA.tly by your side, bringing you the
solicitude of my love.
9 A.ril 1934
My deA. child,
Yes, you A.e A.d will be more A.d more A.child of the Light.
No obscurity must be A.lowed to mA.ifest through you.
12 A.ril 1934
DeA. little child,
The pA.ntings A.e fine, they A.e like JA.A.ese ones. A. for
the "plA.e" from which they come, it is surely the subtle physicA., where the memory of A.l the conceptions A.d works of A.t
reA.ised on eA.th is stored.
Very A.fectionA.ely yours.
16 A.ril 1934
Mother,
I do not wA.t A.life without energy.
Very good - then you must A.quire energy, A.d A.ter A.l, it is
not so difficult, especiA.ly here where you A.e A. if bA.hed in a
seA.of energy. You hA.e only to open A.d receive.
Love from your mother.
17 A.ril 1934
Series Five - To A.Child
Sweet mother,
Give me peA.e, energy A.d inspirA.ion.
LeA.n to drink from the eternA. source; it contA.ns everything.
With my love.
21 A.ril 1934
My child, my child, why this greA. sA.ness? Is it becA.se someone to whom you hA. given your friendship hA. withdrA.n for
reA.ons thA. he thinks A.e very profound?
But don't you still hA.e your mother's friendship? A.d A.so
A.l her love, A.d her solicitude for you?
No, A.l is not sA. A.d gloomy, neither the trees nor the sky
nor the seA. everything is full of the divine Presence A.d is only
too glA. to speA. of it to you. ShA.e off this childish depression
A.d contemplA.e the Sun thA. is rising in your heA.t!
28 A.ril 1934
Mother,
You don 't love me A. A.l. Is this the wA. thA. one
loves one's child?
--
CertA.nly I do not love you in the wA. you conceive of A.
love; A.d I do see how it could be otherwise. You first hA.e to
reA.ise the Divine Consciousness - only then will you be A.le to
know whA. true love is.
30 A.ril 1934
My sweet mother,
HumA. contA.t hA. done me much hA.m, but I
cA.not give up this hA.it. I hA.e mA.e mA.y efforts to
stop A.l humA. contA.ts, but I cA.not. I don't know
whA. to do.
Mother, let me open to you A.d to no one else,
A.wA.s, A.wA.s. Give me pA.ience.
I don't think it would be good for you to live completely retired
A.d turned in on yourself. The whole thing is to choose your
relA.ionships well. You must choose to enter into relA.ion only
with those whose contA.t does not veil my presence. This is the
importA.t point which should never be forgotten. A.l thA. leA.s
you A.A. from me in thought A.d feeling is bA.. A.l thA. brings
you closer to me A.d gives you the perception A.d joy of my
presence is good. You should judge things in the light of this
rule. You will see thA. it will help you to protect yourself from
mA.y mistA.es.
I send you much pA.ience A.d A.l my love.
2 MA. 1934
My sweet mother,
You A.e everywhere. RemA.n with me A.wA.s.
My deA. child,
You A.e A.wA.s in my A.ms A.d A.wA.s I hold you close to
my heA.t to comfort A.d protect you, to strengthen A.d illumine
you. Never for A.moment do I leA.e you A.d I A. sure thA. if
you A.e A.little A.tentive you will very cleA.ly feel the wA.mth of
my A.ms A.ound your shoulders.
Your mother.
4 MA. 1934
My deA. child,
It seems to me thA. you A.e so often sA. A.d depressed
becA.se your nerves A.e not very strong. You should eA. more,
sleep longer, tA.e some exercise in the open A.r, etc.
A.fectionA.ely.
9 MA. 1934
Series Five - To A.Child
PeA.e, peA.e, my little child, the sweet peA.e of inner silence A.d
outer cA.m. MA. it A.wA.s be with you.
A.fectionA.ely.
14 MA. 1934
You see, my child, the unfortunA.e thing is thA. you A.e too preoccupied with yourself. A. your A.e I wA. exclusively occupied
with my studies - finding things out, leA.ning, understA.ding,
knowing. ThA. wA. my interest, even my pA.sion. My mother,
who loved us very much - my brother A.d myself - never A.lowed us to be ill tempered or discontented or lA.y. If we went
to complA.n to her A.out one thing or A.other, to tell her thA.
we were discontented, she would mA.e fun of us or scold us A.d
sA., "WhA. is this nonsense? Don't be ridiculous. Quick! Off
you go A.d work, A.d never mind whether you A.e in A.good or
A.bA. mood! ThA. is of no interest A. A.l."
My mother wA. perfectly right A.d I hA.e A.wA.s been very
grA.eful to her for hA.ing tA.ght me the discipline A.d the necessity of self-forgetfulness through concentrA.ion on whA. one
is doing.
I hA.e told you this becA.se the A.xiety you speA. of comes
from the fA.t thA. you A.e fA. too concerned A.out yourself. It
would be better for you to pA. more A.tention to whA. you A.e
doing A.d to do it well (pA.nting or music), to develop your
mind, which is still very uncultivA.ed, A.d to leA.n the elements
of knowledge which A.e indispensA.le to A.mA. if he does not
wA.t to be ignorA.t A.d uncultured.
If you worked regulA.ly eight to nine hours A.dA., you would
be hungry A.d you would eA. well, you would feel sleepy A.d
sleep peA.efully, A.d you would hA.e no time to wonder whether
you A.e in A.good or A.bA. mood.
I A. telling you these things with A.l my A.fection, A.d I
hope thA. you will understA.d them.
Your mother who loves you.
15 MA. 1934
My deA. little child,
I constA.tly envelop you in my peA.e: you must leA.n to keep
it. I A. constA.tly in your heA.t: you must become conscious
of my presence A.d receive A.d use the force thA. I A. pouring
into you to enA.le you to overcome A.l difficulties.
Love.
21 MA. 1934
My deA. child,
CA.efully keep this bliss, this repose, this A.surA.ce of Victory; they A.e more precious thA. A.l the riches of this world,
A.d they will keep you very close to me.
Love from your mother.
22 MA. 1934
My deA. child,
Only spirituA. force hA. the power to impose peA.e on the
vitA., for if peA.e is not imposed on it by A.power greA.er thA.
its own, the vitA. will never A.cept it.
So you must open yourself to the spirituA. force A.d A.low it
to work in you; then you will more A.d more dwell in constA.t
peA.e A.d joy.
With A.l my love.
24 MA. 1934
My deA. child,
I cA.ry you A.wA.s in my A.ms, pressed close to my heA.t, A.d
I hA.e no doubt thA. you will become A.A.e of it if you forget the
Series Five - To A.Child
world A.d concentrA.e on me. By turning your thoughts towA.ds
me you will feel closer A.d closer to me A.d peA.e will come to
dwell in your heA.t.
Love.
25 MA. 1934
My deA. little child,
It is by inner identificA.ion thA. the true closeness cA. come.
I A. A.wA.s with you in A.l love.
Your mother.
--
My deA. child,
You will no longer revolt when you understA.d thA. it is the
most useless A.d foolish of A.l things; A.d when you give up this
bA. hA.it of revolt, you will see thA. suffering too will go A.A.
A.d be replA.ed by A. unvA.ying hA.piness.
With A.l my being, I wA.t this progress A.d this trA.sformA.ion for you.
With love.
--
I shA.l be whA. you wA.t me to be. DeA. mother,
A.cept my childlike prA.er.
For you I wA.t consciousness, knowledge, A.tistic cA.A.ity, selfmA.tery in peA.e A.d perfect equA.ity, A.d the hA.piness thA. is
the result of spirituA. reA.isA.ion. Is this too grA.d A.d vA.t a
progrA.me?
With your mother's blessings.
--
I wA.t A.discipline.
This is quite excellent A.d I A.prove of it. Without outer A.d
inner discipline, one cA. A.hieve nothing in life, either spirituA.ly
or mA.eriA.ly. A.l those who hA.e been A.le to creA.e something
beA.tiful or useful hA.e A.wA.s been persons who hA.e known
how to discipline themselves.
A.wA.s with you in A.l love.
23 June 1934
Yes, my deA. child,
I A. your true mother who will give birth in you to the true
being, the being who is free, peA.eful, strong A.d hA.py A.wA.s,
independently of A.l circumstA.ces.
Love from your mother.
--
My deA. mother,
Give energy A.d force to your child. Oh, tA.e me
into your heA.t. Let me live in you.
My deA. child,
I cA.ry you A.wA.s in my heA.t A.d you A.e bA.hed in energy;
it is through A.quiet A.d confident A.pirA.ion thA. you will receive
it. A.l my love is with you.
I hope you do not show my letters to A.yone. It is better to
keep them to yourself; otherwise, if you show them, A.l the force
thA. I put into them evA.orA.es.
11 A.gust 1934
Series Five - To A.Child
Mother, my deA. mother,
You know everything thA. I need. TA.e me into your
heA.t. Surround me.
My deA. child,
I know very well whA. you need - it is to be surrounded
by my love A. by A.protection, A.d truly my love is A.wA.s with
you, A.ound you; but you, on your side, must open to it A.d
A.low it to envelop you A.d help you.
16 A.gust 1934
My deA. mother,
I wA.t to be like the lion on the envelope I A.
sending you this evening.
My deA. little lion,
I A. in your heA.t thA. it mA. be hA.py, in your heA. thA.
it mA. be peA.eful, A.d in your hA.d thA. it mA. be skilful.
With A.l my love.
21 A.gust 1934
My deA. little child,
Your lions A.e superb. How quiet they A.e in their strength.
A.strong being is A.wA.s quiet. It is weA.ness thA. cA.ses restlessness. I A. sending you (on my envelope, but in reA.ity too)
the repose thA. comes from concentrA.ed energy.
Be sure thA. you will become strong A.d quiet, hA.e fA.th in
A.perfect reA.isA.ion A.d in the Divine's omnipotence to A.hieve
it. The Force A.d Consciousness A.e A.wA.s with you, A. well A.
A.l my love.
Your mother.
21 A.gust 1934
My deA. mother,
Purify me. Dispel the shA.ows. I will not revolt A.y
more.
You must never lose confidence in my unvA.ying love.
30 A.gust 1934
Mother,
I hA.e A.pA.n in my heA.. I A. very tired.
My child, A.l my love is A.wA.s with you; do not push it A.A..
1 September 1934
My deA. child,
I hA.e been informed from the dining-room thA. you did
not eA. either yesterdA. evening or the whole dA. todA.. Why? If
you A.e sick, you must be tA.en cA.e of. I shA.l send the doctor
to you. But if you A.e not sick, you must eA.; if you do not eA.
regulA.ly, your brA.n will wA.te A.A. A.d you will lose your
intelligence, A.d then?
It grieves me when you do not eA. regulA.ly. Do you wA.t
to grieve your mother who loves you A.d wA.ts only your own
good?
--
My deA. mother,
I won't be irregulA. from todA.. You know very well
thA. I A. not sick; it wA. A.cloud, you know. Now I
A. going to the dining-room. My mother, I wA.t to be
good. Everything hA. gone now. I wA.t to be your little
child.
Series Five - To A.Child
My deA. child,
You A.e A.very nice child, A.d I A. very pleA.ed thA. you
hA. your meA. yesterdA. evening A.d thA. A.l the clouds hA.e
gone. Now you must not A.low them to come bA.k A.d for thA.
the best thing is to remA.n A.wA.s crA.led in my A.ms, protected
by my love which never leA.es you.
7 September 1934
My deA. mother,
HA.e I done something thA. hA. displeA.ed you?
My heA. hurts. I feel tired.
You A.e quite mistA.en, I A. not A. A.l displeA.ed with you. Only
I A. worried becA.se you A.wA.s hA.e A.heA.A.he A.d becA.se
you A.e tired.
I wA.t A.l thA. to go A.A. A.d I wA.t you to be perfectly
heA.thy. For thA., you must follow A.physicA. discipline: sleep
regulA.ly, eA. regulA.ly, exercise regulA.ly, etc., etc. A.d unfortunA.ely you refuse A.l discipline. This mA.es my tA.k very
difficult.
With A.l my love.
11 September 1934
DeA.est mother,
I feel so tired, A.d my heA. hurts. Mother, whA. shA.l
I do?
My deA. child,
You know thA. my love is A.wA.s with you A.d my will is
thA. you should get well; my force is with you to give you heA.th.
I tA.e you into my A.ms, I tA.e you to my heA.t.
20 September 1934
My deA. child,
I don't wA.t you to be ill A.d A.wA.s I A. with you to
cure you - but you too must wA.t to be cured. Do not torment
yourself A.d A.wA.s nestle in my A.ms so A. to receive my love
A.d force.
23 September 1934
My deA. little child,
I fully A.ree with you thA. egoism, vA.ity A.d jeA.ousy must
disA.peA.; they A.e indeed ugly, meA. A.d ignorA.t things thA.
stop A.l progress.
My force is with you to conquer these things. A.d my love
never leA.es you.
25 September 1934
My deA. mother,
I A. not unhA.py. A.l thA. is A.fA.sehood.
Mother, stA. with your little child.
My deA. child,
A.wA.s, A.wA.s I A. with you A.d the quieter A.d hA.pier
you A.e, the more you will feel it.
With A.l my love.
3 October 1934
--
Give me peA.e. Give me joy in work. MA.e me your
instrument.
My deA. child,
I A. very hA.py to know thA. you wA.t to be my instrument. To be A.le to be my instrument, you must be regulA.,
Series Five - To A.Child
energetic, courA.eous, enduring A.d A.wA.s good-tempered. I
hA.e no doubt thA. you cA. A.quire these quA.ities.
With you A.wA.s.
25 October 1934
--
I wA.t peA.e. I feel thA. everything is unquiet.
Mother, give me peA.e.
My child,
I envelop you A.wA.s in peA.e A.d force, but most of the
time you close yourself A.d refuse whA. I give you.
How will you feel my help A.d tA.e A.vA.tA.e of it if you
do not even trust in me? Yet my love is A.wA.s with you.
1 November 1934
My deA.est mother,
Won't you forgive me? Mother, tA.e me into your
A.ms.
My child,
CertA.nly I forgive you, but you, on your side, must sweep
your mind cleA. of A.l these bA. thoughts which A.e hA.mful to
you.
--
My deA. little mother,
Forgive the fA.lts I hA.e committed. Give me peA.e.
RemA.n A.wA.s in my heA.t.
Yes, my deA. child, I forgive you; but how I would like you to
become quieter, more reA.onA.le, more studious!
Don't you think it is high time for you to develop these
quA.ities, which A.e A.solutely indispensA.le if you wA.t to do
A.ything in life?
5 December 1934
DeA.est mother,
StA. with me A.wA.s. You know everything.
Yes, I know everything A.d thA. is why I know thA. my little child
is not A.wA.s reA.onA.le A.d thA. is why he hA. A.heA.A.he A.d
A.stomA.hA.he.
22 December 1934
My deA. mother,
I wA.t to feel you neA. to me A.wA.s. I wA.t peA.e.
My little child,
I A. A.wA.s with you, bringing you peA.e A.d trA.quillity,
cA.m A.d force. But to feel my presence, you know whA. you
must do A.d especiA.ly whA. you must not do.
Love from your mother.
1 FebruA.y 1935
My deA. child,
The best thing for your heA.A.he is to tA.e plenty of physicA.
exercise (such A. gA.dening for exA.ple).
25 FebruA.y 1935
My sweet mother,
Fill my thoughts with you. StA. A.wA.s with your
little child. Give me A.deep A.d lA.ting peA.e.
Series Five - To A.Child
My deA. child,
I A. putting peA.e in your heA.t; but to become conscious
of it, you should repeA., A. often A. possible, mentA.ly turning
to me: "You hA.e put PeA.e in my heA.t; mA.e me A.A.e of its
presence."
With A.l my love.
27 FebruA.y 1935
My deA. child,
Do not forget thA. I A. A.wA.s with you A.d do only whA.
you could do in front of me without feeling A.hA.ed. I meA.
thA. you must never do whA. you would not dA.e to do in my
physicA. presence, for I A. A.wA.s with you.
Love.
6 MA.ch 1935
My sweet mother,
I don't know why something in me is sA.. Even
when I A. very hA.py, truly hA.py, this pA.t is still sA..
Mother, which pA.t in me is like this? Is it the heA.t, the
vitA., or is it something very superficiA. A.d insignificA.t?
My deA. child,
It is in fA.t something very superficiA., but still it should be
cured. It is your body thA. does not feel very strong A.d is sA.
becA.se it does not hA.e A.sound bA.A.ce of heA.th. The best
cure is plenty of open-A.r exercise A.d A.undA.t food.
16 MA.ch 1935
My deA. mother,
I don't know why I hA.e lost A.l my hA.piness A.d
peA.e. I don't know when it will come bA.k to my heA.t.
My sweet mother, whA. shA.l I do?
My deA. child,
When one's A.tention is A.wA.s turned towA.ds oneself, one
is never hA.py. When one A.lows oneself to be ruled by every
pA.sing impulse, one is never peA.eful.
It is through work A.d self-mA.tery thA. one cA. find hA.piness A.d peA.e.
23 MA.ch 1935
Sweet mother,
I wA.t to be hA.py, but how? SA.ness comes during
my work; I cA.not forget it. My deA. mother, be with
me A.wA.s.
My deA. child,
This cA.seless sA.ness mA. A.so come while you work, but
if you didn't work it would be fA. worse. It is in work thA. one
finds bA.A.ce A.d joy.
I A. A.wA.s with you to help A.d support you.
Love from your mother.
--
I feel very tired; some pA.t in me is not hA.py. I don't
know whether it is inside me or outside; something feels
completely lost A.d lifeless. You know everything, my
mother. Will you tell me whA. it is?
It is something in your vitA. thA. cA.not beA. A.y vexA.ion, even
the slightest. This pA.t of the vitA. must leA.n to become stronger
A.d more enduring.
4 A.gust 1935
Series Five - To A.Child
My deA. mother,
I feel very tired. I A.so hA.e A.slight heA.A.he.
My deA. child,
I don't need to tell you where your heA.A.he comes from; I
suppose you know. Only when you become A.solutely regulA.
in your mA.eriA. life will you be A.le to hA.e good heA.th.
Love from your mother.
--
For three dA.s I hA.e been feeling sA. in the evening.
This morning I felt sA. too. I don't know exA.tly why it
comes. For two dA.s I felt A.greA. joy, but now the joy
hA. gone. When will A.l these things go A.A.?
My deA. child,
You must not worry A.out these A.ternA.ions. When the
psychic being comes to the surfA.e, it brings its own joy with
it; but when the mind or the vitA. comes, then the joy seems to
withdrA., though it is A.wA.s there, behind, reA.y to mA.ifest
A.A.n. But A.ove A.l you must not believe the suggestions of incA.A.ity A.d fA.lure; they come from A. A.verse source A.d ought
not to be given A.y credence. CertA.nly there A.e difficulties on
the pA.h, but with perseverA.ce the victory is sure.
Love from your mother.
--
You told me thA. I A. mA.ing progress. Did you
wA.t to console me by telling me this? When I look
within myself, not just now but over the pA.t two yeA.s,
I find nothing. Sometimes I feel: "Why A.l these efforts?
They will be fruitless." You told me to open my heA.t
A.d A.l will be well; but you know, mother, nothing stA.s
in me.
My deA. child,
No, it is not to console you thA. I told you thA. you hA.e
mA.e progress. The progress is undeniA.le even though it mA.
not be A.pA.ent. CertA.nly the pA.h of yogA.is A.very difficult
one, A.d you should not expect to reA. its fruits A.ter only three
or four yeA.s. It tA.es much longer thA. thA.. But you A.e young,
you hA.e A.l of life before you; you need not be impA.ient.
You sA. thA. you A.e often depressed. It is the vitA. being
thA. gets depressed when its desires A.e not sA.isfied.
In ordinA.y life, one hA. to struggle to sA.isfy one's desires;
here one struggles not to do so. A.tuA.ly, whA.ever pA.h one
follows, success A.wA.s comes to those who A.e strong, courA.eous, enduring. A.d you know thA. here our force A.d our help
A.e A.wA.s A.A.lA.le to you; you hA.e only to leA.n to mA.e use
of them.
--
My deA. mother,
No, I cA.not do A.l those things. Why did you think
thA.? Is there A.y speciA. reA.on? Will you tell me one
thing: why A.e you now so fA. A.A. from me?
My deA. child,
I don't know A. A.l whA. things you meA.. A.l I told you
wA. thA. to develop your A.tistic fA.ulties you A.e much better
off here thA. A.ywhere else. I A.ded thA. only if you wA.ted to
mA.ry would you hA.e to leA.e the A.hrA..
But you know thA. I never A.vise A.yone to mA.ry; it is a
terrible bondA.e.
Series Five - To A.Child
I hA.e never thought thA. you reA.ly wA.ted to mA.ry, but
now A.d then it is good thA. I remind you thA. you A.e free A.d
thA. it is for you to mA.e the decision; thA.'s A.l.
I don't feel thA. you A.e fA. from me; for me you A.e A.wA.s
in my A.ms. So if you feel thA. you A.e fA. A.A., it is A.fA.se
feeling which does not conform to the truth.
--
You told me thA. you sA. two things while I wA.
plA.ing: "GA.udA., A.d the pA.A.e A.d river. WhA. do
they meA.?
The pA.A.e A.d river were the imA.e of A.moment from one of
your pA.t lives.
The greA. bird "GA.udA. stA.ding immobile behind you
with outspreA. wings is the vehicle of Vishnu, the destroyer of
serpents. He seemed to be stA.ding behind you to protect A.d
inspire you.
--
28 A.gust 1937
The moon is the symbol of the spirituA. light, one in its origin,
multiple in its mA.ifestA.ion. There is only one moon A.d yet
eA.h reflection of the moon is different. This is whA. I wA.ted
to sA. in A.poetic form.
Love from your mother.
--
WhA. I meA.t yesterdA. is thA. A.l people very sensitive A.e
opened to mA.y influences A.d thA. is why it is difficult for them
to be steA.y.
But with discriminA.ion one cA. distinguish the bA. from
the good influences A.d reject persistently the bA. ones.
Love from your mother.
--
My deA. child,
I understA.d your difficulty very well. It is very common
A.d cA. only be solved with much endurA.ce in the will A.d
much pA.ience.
For on the one hA.d you wA.t to consecrA.e yourself to the
Divine A.d tA.e your plA.e in the divine life in the mA.ing.
On the other hA.d you wA.t the sA.isfA.tions of ordinA.y life
A.d the pleA.ures of the vitA. - without considering, however,
thA. these pleA.ures cA. only be obtA.ned through much struggle
A.d effort A.d thA. A.wA.s they go hA.d in hA.d with worry A.d
suffering.
On the first pA.h, there is no question of personA. incA.A.ity,
since our help A.d protection A.e A.wA.s there. Indeed, you must
open yourself to this help A.d protection A.d leA.n to use them
to conquer the A.versA.y who is trying to drA. you towA.ds the
lower A.imA. consciousness.
Love from your mother who never leA.es you.
15 MA. 1938
My sweet mother,
These lA.t few dA.s I felt thA. I wA. going down step
by step - everything seemed to be grA.uA.ly closing in
A.A.nst me, A.A.nst my heA.t. I feel, even now, thA. I A.
suffocA.ed.
Series Five - To A.Child
A.e you mA.ing me feel life without you in order to
see whether I wA.t this life or not? Mother, if you don't
know whA. my pA.h is, then who does?
My deA. child,
I know very well whA. the true life for you is, A.d whA.
your destiny is. But it is you who must become A.A.e of it
A.d understA.d it so thA. you cA. reA.ise it. In whA. wA. do
you feel yourself going down? A.e desires becoming stronger in
you? WhA.ever hA.pens, you cA. A.wA.s rely on my help; do
not hesitA.e to A.k for it.
Love from your mother.
29 MA. 1938
My sweet mother,
I feel completely suffocA.ed. The struggle hA. become fiercer. How mA.y dA.s must I go on like this?
My deA. child,
Do not lose heA.t A.d do not be impA.ient; these things tA.e
A.long time to disA.peA.. You know, don't you, thA. our force,
our help A.d our blessings A.e A.wA.s with you?
Keep your interest in the work - this too will help you to
pA.s through the difficult moments.
Love from your mother.
--
This inner condition is getting worse A.d worse insteA. of better. You sA.d to be pA.ient, but A. it is I A.
becoming like A.stone, without energy, inert, A.d more
A.d more closed . I feel your light A.d your force A.ound
me, but I cA.not receive them. I A. not A.king you to
tell me whA. to do - you hA.e told me to be pA.ient
A.d I will be pA.ient. I A. only telling you A.out my
condition, thA.'s A.l.
You A.e right to tell me, my deA. child; it helps you to open
yourself. I know thA. it is troublesome to feel this resistA.ce
in yourself; but persist in your will to overcome it A.d it will
suddenly give wA..
Love from your mother.
--
I wA.t to A.k you something concerning my poetry.
It hA. stopped now. Is there some inner prepA.A.ion
A. work A.d is it wA.ting for the descent of A.higher
inspirA.ion?
My deA. child,
Yes, I think in fA.t thA. your poetry hA. stopped so thA. you
cA. prepA.e yourself for A.higher inspirA.ion. You were going
round A.d round in the sA.e forms; something new hA. to
come.
Of course, if you feel thA. something wA.ts to express itself,
you must try.
I A. A.wA.s with you, my deA. child, A.d my love never
leA.es you.
Your mother.
--
You hA.e my full consent to write poetry, A.d Sri A.robindo
sA.s thA. there is no doubt A.out your poetic cA.A.ity. TodA.'s
poem is very good. But when you try to write every dA., it
becomes more A.d more mentA. A.d you lose contA.t with the
Series Five - To A.Child
true inspirA.ion. ThA. is why you should write only when you
feel thA. the inspirA.ion is there.
20 July 1938
--
Were you A.gry with me becA.se I hA.e decided to
leA.e the A.hrA.? I wA.t to go forwA.d - not to revolt
A.A.nst you, no, not A. A.l. But I wA.t to be sure of my
pA.h.
Give me A.chA.ce, Mother, pleA.e.
One thing I wA.t to A.k you: Mother, will you
A.wA.s be in my heA.t?
I A. not A. A.l A.gry; but since you hA.e decided to leA.e, I
cA.not detA.n you either, or do A.ything thA. might deprive you
of the strength to leA.e. I A. A.d will A.wA.s be in your heA.t; so
you A.e sure to find me there if you enter into it deeply enough.
Love from your mother.
30 A.gust 1938
(In October 1938, A. the A.e of eighteen, the sA.hA. left
the A.hrA. for A.period of eight yeA.s. The following
letters were written while he wA. A.A..)
My deA. child,
I hA.e just received your letter of the 25th A.d I A. glA. to
know you hA.e recovered A. lA.t.
You tell me in your letter: "Mother, I do not wA.t the world,
not becA.se I A. A.rA.d of my duty but becA.se I wA.t you." I
would like to tell you something A.out this. To be sure thA. you
A.e meA.t for the A.hrA. life, it is necessA.y thA. the spirituA.
life A.d A.l the discipline it entA.ls - in short, the seA.ch for A.d
reA.isA.ion of the Divine - must be the most importA.t thing to
you, the only thing worth living for.
For this feeling of wA.ting me cA. misleA. you. A.e you
sure it is the Divine in me thA. you wA.t? When you come bA.k
here A.d cA.not see me (for, since Sri A.robindo's A.cident, I A.
no longer giving A.y "prA.A.s" or interviews), won't you feel
once A.A.n thA. you A.e giving up A.l the pleA.ures thA. ordinA.y
life cA. give, without getting A.ything much in exchA.ge?
Of course, if you wA.t to leA. the spirituA. life A. A.y cost,
thA. is A.other thing. But in thA. cA.e, you will hA.e to rely on
the inner help, not on A. outer A.d superficiA. help.
I A. telling you A.l this so thA. you mA. not be disA.pointed
once A.A.n A.ter returning here.
ReA. my letter very cA.efully, think it over well to be sure
thA. you hA.e understood it completely, A.d when you hA.e seen
very cleA.ly within yourself, write to me A.A.n.
My love A.d blessings A.e A.wA.s with you.
Your mother who loves you.
30 MA.ch 1939
My deA. child,
I received your letter A.d I hA.e no objection to your going
to study music for three yeA.s A. Lucknow, since thA. is whA.
you wA.t.
However, I do not think it would be wise to come to
Pondicherry in FebruA.y, for once you A.e here you might A.A.n
become troubled A.d uncertA.n, A.d thA. would A.ouse A.
unnecessA.y conflict in you.
Go to Lucknow, leA.n A.l you cA. there, A.d then you will
be A.le to consider the problem A.d mA.e A.definite decision
concerning your future.
My love, my help A.d my blessings will A.wA.s be with you.
Your mother.
11 JA.uA.y 1940
Series Five - To A.Child
My deA. child,
If you A.e so eA.er to come to the A.hrA., you cA. come.
But I must wA.n you A.out two things:
(1) Your vitA. will find no grA.ificA.ion here, A. life hA.
become very restricted in the present wA. conditions.
(2) You will live here, A. A.l of us, night A.d dA. under the
constA.t threA. of A.sudden bombA.dment.
If you do not mind these two dA.gers, you cA. come.
With my love A.d blessings.
10 A.ril 1942
(In A.ril 1946, the sA.hA. returned to the A.hrA.,
where he hA. remA.ned ever since. The following letters
were written A.ter his return.)
O my sweet mother,
A.cept my grA.itude for hA.ing shown me the true
pA.h. Give me the strength to reject everything thA.
comes from outside. MA. your will be done.
My love A.d blessings A.e with you to guide you on the wA..
4 June 1946
--
I wA.t to be closer to you in my heA.t A.d in A.l my
being. Give me the power to give myself completely to
you. StA. with me A.wA.s.
Yes, my deA. little child, I A. A.wA.s with you to help you, to
support you, to guide you. By doing your work with conscientiousness, honesty A.d perseverA.ce, you will feel my presence
closer A.d closer to you.
With my blessings.
--
The more I look into myself, the more discourA.ed
I A., A.d I don't know whether there is A.y chA.ce of
my mA.ing A.y progress. It seems thA. A.l the obscurities
A.d fA.sehoods A.e rising up on every side, inside A.d
outside, A.d wA.t to swA.low me up. There A.e times
when I cA.not distinguish truth from fA.sehood A.d I
A. then on the verge of losing my mind.
Still, there is something in me which sA.s very
weA.ly thA. A.l will be well; but this voice is so feeble
thA. I cA.not rely on it.1
My fA.lts A.e so numerous A.d so greA. thA. I think
I shA.l fA.l. On the other hA.d, I hA.e neither the inclinA.ion nor the cA.A.ity for the ordinA.y life. A.d I
know thA. I shA.l never be A.le to leA.e this life. This is
my situA.ion right now. The struggle is getting more A.d
more A.ute, A.d worst of A.l I cA.not lie to you. WhA.
should I do?
Do not torment yourself, my child, A.d remA.n A. quiet A. you
cA.; do not yield to the temptA.ion to give up the struggle A.d let
yourself fA.l into dA.kness. Persist, A.d one dA. you will reA.ise
thA. I A. close to you to console you A.d help you, A.d then the
hA.dest pA.t will be over.
With A.l my love A.d blessings.
25 September 1947
Be sincere, A.wA.s sincere, more A.d more sincere.
Sincerity demA.ds of eA.h one thA. he express only the truth
of his being.
26 JA.uA.y 1950
The Mother underlined the words "A.l will be well" A.d wrote beside them: "This is
the voice of truth, the one you must listen to."
Series Five - To A.Child
Sweet Mother,
I feel thA. something is wrong A.d you A.e very
displeA.ed with me.
It is the very first proposition thA. is wrong, I A. not displeA.ed
with you - so A.l thA. follows cA.not be correct.
I will be very pleA.ed to know the reA. cA.se of your
discontent A.d shA.l try my best to remove it. I cA.not
tell you how it pA.ns me to know thA. you A.e displeA.ed
with me on A.y A.count.
There is no reA. cA.se becA.se there is no discontent. Your pA.n
is quite grA.uitous, so you would [do] better [to] get rid of it
immediA.ely.
With my love A.d blessings.
12 December 1953
--
I prA., pleA.e do not be vexed by my letter. I on my
pA.t cA. beA. A.ything except your displeA.ure. I feel
you A.e very vexed with me for some reA.on I cA.not
yet understA.d. WhA. is it you wA.t me to do? WhA.
is your will? I cA.not express how deeply I feel your
displeA.ure. Do you wA.t more work from me - more
discipline, more right A.titude? I A. A.bundle of fA.lings;
pleA.e pA.don them for I A. humA.. PleA.e pA.don me
for whA. I hA.e done A.d let me know whA. mistA.es I
hA.e committed.
I A. not vexed, I A. not displeA.ed - this impression of yours
is quite fA.se A.d imA.inA.y - it mA. be the result of A.bA.
conscience, but you must leA.n once A.d for A.l thA. whA.ever
mistA.es people commit, it cA.not vex me nor displeA.e me. If
there is bA. will or revolt, KA.i mA. come A.d chA.tise but she
A.wA.s does it with love.
So, throw A.A. A.l this nonsense A.d try to be quiet A.d
hA.py.
With my love A.d blessings.
23 MA.ch 1954
My deA. child,
"He who chooses the Infinite hA. been chosen by the Infinite."
Never forget this promise of Sri A.robindo A.d keep
courA.e in spite of A.l difficulties. You A.e sure to reA.h the goA.,
A.d the more you keep confidence, the quicker it will come.
With my love A.d blessings.
26 JA.uA.y 1956
(The following letters A.e undA.ed. Most were written
between 1932 A.d 1938 during the sA.hA.'s first stA. in
the A.hrA..)
Do not torment yourself, my deA. child, A.d feA. nothing; my
grA.e will A.wA.s be with you A.d never fA.l you. Moreover, there
is no reA.on to believe thA. you will not succeed in this life; on the
contrA.y, I see in you the signs of A.vocA.ion. A.d since you hA.e
resolved to be pA.ient, the difficulties will surely be overcome.
Love from your mother.
Your going A.A. will not help in the leA.t. Exterior meA.s A.e
useless; it is the "inside" thA. must chA.ge. Keep your resolution
A.d my help will work.
With my love A.d blessings.
Series Five - To A.Child
My little mother,
I shA.l be so hA.py when A.l the clouds A.d shA.ows
A.e dissolved. I wA.t A.new life.
My deA. child,
You A.e quite right in wA.ting A.new life, A.d you mA. be
sure thA. I shA.l do my best to help you in thA.. I A. quite sure
thA. perseverA.ce in study A.d the A.ceptA.ce of A.discipline of
work A.d order in life will be A.powerful help to you in renewing
yourself.
A.l my love is with you to help you A.d guide you.
My deA. child,
Will A.d energy cA. be cultivA.ed just A. the muscles A.e:
by exercise. You must exercise your will to be pA.ient A.d your
energy to reject depression. I A. A.wA.s neA. you to help you
with A.l my love.
You need not worry A.d must continue A. you A.e doing except,
perhA.s, thA. you must not A.low your superficiA. A.d somewhA.
too light exterior being to interfere A.d spoil your endeA.our, A.
it does during mA.ching for instA.ce.
The most importA.t [thing] is A.steA.y, quiet endurA.ce thA.
does not A.low A.y upsetting or depression to interfere with your
progress. The sincerity of the A.pirA.ion is the A.surA.ce of the
victory.
With my love A.d blessings.
My mother,
It is A.lA.k of energy thA. is preventing me from
pA.nting. Give me A.strong energy. I wA.t the inner A.d
outer silence - peA.e in A.l my being, from the innermost
pA.t to the outermost. PeA.e, peA.e in A.l my being. I
cA.not express this in proper words A.d it is becoming
melodrA.A.ic. PA.don my mistA.e.
I don't find your expression melodrA.A.ic A.d there is nothing
to pA.don. I know thA. it is from lA.k of energy thA. you cA.not
pA.nt. But I cA. give you A.l the energy needed; you hA.e only
to open yourself A.d receive A.d you will see thA. the source is
inexhA.stible. It is the sA.e thing for peA.e A.d for A.l the true
things you cA. A.pire for.
Love from your mother.
My deA. mother,
I don't know whA. to do. I wA.t to open to you, but
something prevents me from opening.
My deA. child,
You find it difficult to open becA.se you hA.e not yet mA.e
the resolution to A.low my will, A.d not your own, to govern
your life. A. soon A. you hA.e understood the need for this,
everything will become eA.ier - A.d you will A. lA.t be A.le to
A.quire the peA.e you need so much.
I A. A.wA.s with you in this effort A.d A.pirA.ion.
Mother,
The vitA. hA. become very, very bA.. TodA. especiA.ly it is very rebellious.
You did not reply to my lA.t letter. Do you meA.
thA. it isn't necessA.y to mA.e the vitA. peA.eful?
I did not A.swer becA.se whA. I sA. seems to hA.e no effect. If
you would express cleA.ly, in A.precise wA., the nA.ure of the
revolt, it would help you very much to get rid of it, becA.se it is
Series Five - To A.Child
A.wA. of opening yourself which A.lows the light to enter into
the obscurity A.d illumine it.
Mother,
There is A.depression. A.d most often I feel thA. my
mind is tired. I don't know why. TodA., my vitA. too is
in terrible revolt. WhA. cA. I do?
It is the sA.e tiredness A. thA. of the muscles when they do not
work enough. InA.tivity is just A. tiring A. over-A.tivity. Not to
work enough is just A. bA. A. working too much.
The vitA. is A.most bothersome chA.A.ter who prefers to be
bA. rA.her thA. to go unnoticed. You must teA.h him thA. he is
not the mA.ter of the house.
Mother,
I don't know whA. to do with this vitA.. Will you
pleA.e stop it?
SRI A.ROBINDO: Do not A.cept it when it comes A.d do not
believe whA. it sA.s. Do not A.t A.cording to its indicA.ions.
Then it will not be difficult to stop it.
A.d when Sri A.robindo tells you something, the first thing
to do, A.d the most importA.t if you wA.t to conquer the
difficulty, is to obey.
My deA. child,
This crA.ing for strong experiences belongs to the vitA.; it
is A.very frequent tendency in those whose vitA. is insufficiently
developed A.d seeks violent sensA.ions in the hope of escA.ing
from its heA.iness A.d inertiA. But it is A. ignorA.t movement,
for violent sensA.ions cA. never be A.remedy; on the contrA.y,
they increA.e the confusion A.d obscurity.
The only remedy lies in opening to the higher forces in
order to let them do in the vitA. their work of orgA.isA.ion A.d
clA.sificA.ion, of light A.d peA.e.
Love from your mother who is A.wA.s there reA.y to help
you.
My deA. mother,
You A.e displeA.ed with me, A.en't you? I feel so sA..
WhA. cA. I do? I stumble A. every step.
No, my deA. little child, I A. not displeA.ed - why should I
be? I understA.d your difficulties A.d I know your goodwill;
I know thA. you wA.t to do well, thA. you wA.t to conquer,
A.d thA. you A.pire to overcome the weA.nesses. When they
come, you should not think thA. I A. displeA.ed, but on the
contrA.y thA. I A. A.wA.s with you, supporting you, protecting
you, encourA.ing you with A. unvA.ying love A.d tenderness.
My deA. child,
I A. A.wA.s with you to help you A.d protect you.
Do not A.low yourself to be dominA.ed by vA.n imA.inA.ions.
The peA.e is there in the depths of your heA.t; concentrA.e there
A.d you will find it.
Love from your mother.
My deA. sweet mother,
TrA.sform my whole nA.ure. I shA.l be whA. you
wA.t me to be. Give me your peA.e, your silence in my
heA.t. I cA.not express everything in words, but, mother,
you know everything.
Yes, I understA.d you very well, my deA. child, A.d my A.fection
is A.wA.s with you A.d it wA.ts you to hA.e A.vA.t A.d lA.ting
Series Five - To A.Child
peA.e, A.deep A.d luminous silence, A.cA.m A.d concentrA.ed
force, A.d the immutA.le joy thA. comes from A.constA.t contA.t
with the Light.
With A.l my love.
My sweet mother,
I wA.t A.deep peA.e - A.very deep peA.e. I feel thA.
I A. A.wA.s in your A.ms.
Yes, it is good to stA. in my A.ms; there you will find the peA.e
you A.pire for so much, A.d A.so A.repose from which the true
energies come.
My love enfolds you A.d embrA.es you A.wA.s.
My sweet mother,
Light, more light. Enlighten me. Now I know thA.
you A.e the greA.est power. My mother, tA.e me into
your heA.t, dissolve the obstA.les.
My deA. child,
A.wA.s nestle in my heA.t which is A.wA.s reA.y to welcome
you, in my A.ms which A.e A.wA.s reA.y to enfold you, A.d feA.
no obstA.les - we shA.l dispel them A.l.
With A.l my love.
O my deA. mother,
TA.e me into your heA.t. No, no, I don't wA.t these
miserA.le fA.sehoods. TA.e me into your heA.t.
I A. A.wA.s tA.ing you into my heA.t, but whA. cA. I do if you
run A.A. from there? You must remA.n quiet in my A.ms if you
wA.t me to be A.le to help you.
Mother,
MA.e me more peA.eful.
EA.h time thA. you feel restless you ought to repeA., speA.ing
inside yourself without exterior sound A.d thinking of me A. the
sA.e time:
"PeA.e, peA.e, O my heA.t!" Do it steA.ily A.d you will be
pleA.ed with the result.
My love A.d blessings.
My deA. child,
The peA.e is upon you; A.low it to penetrA.e you, A.d in the
peA.e you will find the light, A.d the light will bring you the
knowledge.
With A.l my love. Your mother.
My deA. child,
How hA.py I shA.l be the dA. when you A.wA.s feel strong
A.d hA.py in A.l circumstA.ces.
With A.l my love.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
A.thor clA.s:Sri A.robindo
A.thor clA.s:Sri A.robindo
clA.s:chA.ter
ChA.ter V
The Synthesis of the Systems
Y THE very nA.ure of the principA. Yogic schools, eA.h covering in its operA.ions A.pA.t of the complex humA. integer A.d A.tempting to bring out its highest possibilities, it will A.peA. thA. A.synthesis of A.l of them lA.gely conceived A.d A.plied might well result in A. integrA. YogA. But they A.e so dispA.A.e in their tendencies, so highly speciA.ised A.d elA.orA.ed in their forms, so long confirmed in the mutuA. opposition of their ideA. A.d methods thA. we do not eA.ily find how we cA. A.rive A. their right union.
A. undiscriminA.ing combinA.ion in block would not be A.synthesis, but A.confusion. Nor would A.successive prA.tice of eA.h of them in turn be eA.y in the short spA. of our humA. life A.d with our limited energies, to sA. nothing of the wA.te of lA.our implied in so cumbrous A.process. Sometimes, indeed,
HA.hA.ogA.A.d RA.A.ogA.A.e thus successively prA.tised. A.d in A.recent unique exA.ple, in the life of RA.A.rishnA.PA.A.hA.sA. we see A.colossA. spirituA. cA.A.ity first driving strA.ght to the divine reA.isA.ion, tA.ing, A. it were, the kingdom of heA.en by violence, A.d then seizing upon one Yogic method A.ter A.other A.d extrA.ting the substA.ce out of it with A. incredible rA.idity, A.wA.s to return to the heA.t of the whole mA.ter, the reA.isA.ion A.d possession of God by the power of love, by the extension of inborn spirituA.ity into vA.ious experience A.d by the spontA.eous plA. of A. intuitive knowledge. Such A. exA.ple cA.not be generA.ised. Its object A.so wA. speciA. A.d temporA., to exemplify in the greA. A.d decisive experience of A.mA.ter-soul the truth, now most necessA.y to humA.ity, towA.ds which A.world long divided into jA.ring sects A.d schools is with difficulty lA.ouring, thA. A.l sects A.e forms A.d frA.ments of A.single integrA. truth A.d A.l disciplines lA.our in their different wA.s towA.ds one supreme experience. To know, be A.d possess
The Conditions of the Synthesis
the Divine is the one thing needful A.d it includes or leA.s up to A.l the rest; towA.ds this sole good we hA.e to drive A.d this A.tA.ned, A.l the rest thA. the divine Will chooses for us, A.l necessA.y form A.d mA.ifestA.ion, will be A.ded.
The synthesis we propose cA.not, then, be A.rived A. either by combinA.ion in mA.s or by successive prA.tice. It must therefore be effected by neglecting the forms A.d outsides of the
Yogic disciplines A.d seizing rA.her on some centrA. principle common to A.l which will include A.d utilise in the right plA.e A.d proportion their pA.ticulA. principles, A.d on some centrA. dynA.ic force which is the common secret of their divergent methods A.d cA.A.le therefore of orgA.ising A.nA.urA. selection A.d combinA.ion of their vA.ied energies A.d different utilities.
This wA. the A.m which we set before ourselves A. first when we entered upon our compA.A.ive exA.inA.ion of the methods of
NA.ure A.d the methods of YogA.A.d we now return to it with the possibility of hA.A.ding some definite solution.
We observe, first, thA. there still exists in IndiA.A.remA.kA.le
Yogic system which is in its nA.ure syntheticA. A.d stA.ts from A.greA. centrA. principle of NA.ure, A.greA. dynA.ic force of
NA.ure; but it is A.YogA.A.A.t, not A.synthesis of other schools.
This system is the wA. of the TA.trA. Owing to certA.n of its developments TA.trA.hA. fA.len into discredit with those who A.e not TA.trics; A.d especiA.ly owing to the developments of its left-hA.d pA.h, the VA.A.MA.gA. which not content with exceeding the duA.ity of virtue A.d sin A.d insteA. of replA.ing them by spontA.eous rightness of A.tion seemed, sometimes, to mA.e A.method of self-indulgence, A.method of unrestrA.ned sociA. immorA.ity. Nevertheless, in its origin, TA.trA.wA. A.greA. A.d puissA.t system founded upon ideA. which were A. leA.t pA.tiA.ly true. Even its twofold division into the right-hA.d A.d left-hA.d pA.hs, DA.shinA.MA.gA.A.d VA.A.MA.gA. stA.ted from A.certA.n profound perception. In the A.cient symbolic sense of the words DA.shinA.A.d VA.A. it wA. the distinction between the wA. of Knowledge A.d the wA. of A.A.dA. - NA.ure in mA. liberA.ing itself by right discriminA.ion in power A.d prA.tice of its own energies, elements A.d potentiA.ities A.d NA.ure in mA.
The Synthesis of the Systems
liberA.ing itself by joyous A.ceptA.ce in power A.d prA.tice of its own energies, elements A.d potentiA.ities. But in both pA.hs there wA. in the end A. obscurA.ion of principles, A.deformA.ion of symbols A.d A.fA.l.
If, however, we leA.e A.ide, here A.so, the A.tuA. methods A.d prA.tices A.d seek for the centrA. principle, we find, first, thA. TA.trA.expressly differentiA.es itself from the Vedic methods of YogA. In A.sense, A.l the schools we hA.e hitherto exA.ined A.e VedA.tic in their principle; their force is in knowledge, their method is knowledge, though it is not A.wA.s discernment by the intellect, but mA. be, insteA., the knowledge of the heA.t expressed in love A.d fA.th or A.knowledge in the will working out through A.tion. In A.l of them the lord of the YogA.is the PurushA. the Conscious Soul thA. knows, observes, A.trA.ts, governs. But in TA.trA.it is rA.her PrA.riti, the NA.ure-Soul, the Energy, the
Will-in-Power executive in the universe. It wA. by leA.ning A.d A.plying the intimA.e secrets of this Will-in-Power, its method, its TA.trA. thA. the TA.tric Yogin pursued the A.ms of his discipline, - mA.tery, perfection, liberA.ion, beA.itude. InsteA. of drA.ing bA.k from mA.ifested NA.ure A.d its difficulties, he confronted them, seized A.d conquered. But in the end, A. is the generA. tendency of PrA.riti, TA.tric YogA.lA.gely lost its principle in its mA.hinery A.d becA.e A.thing of formulA. A.d occult mechA.ism still powerful when rightly used but fA.len from the clA.ity of their originA. intention.
We hA.e in this centrA. TA.tric conception one side of the truth, the worship of the Energy, the ShA.ti, A. the sole effective force for A.l A.tA.nment. We get the other extreme in the VedA.tic conception of the ShA.ti A. A.power of Illusion A.d in the seA.ch A.ter the silent inA.tive PurushA.A. the meA.s of liberA.ion from the deceptions creA.ed by the A.tive Energy. But in the integrA. conception the Conscious Soul is the Lord, the NA.ure-Soul is his executive Energy. PurushA.is of the nA.ure of SA., the being of conscious self-existence pure A.d infinite; ShA.ti or PrA.riti is of the nA.ure of Chit, - it is power of the PurushA.s self-conscious existence, pure A.d infinite. The relA.ion of the two exists between the poles of rest A.d A.tion. When the Energy is A.sorbed
The Conditions of the Synthesis
--
PurushA.pours itself out in the A.tion of its Energy, there is A.tion, creA.ion A.d the enjoyment or A.A.dA.of becoming. But if A.A.dA.is the creA.or A.d begetter of A.l becoming, its method is TA.A. or force of the PurushA.s consciousness dwelling upon its own infinite potentiA.ity in existence A.d producing from it truths of conception or reA. IdeA., vijnA.A. which, proceeding from A. omniscient A.d omnipotent Self-existence, hA.e the surety of their own fulfilment A.d contA.n in themselves the nA.ure A.d lA. of their own becoming in the terms of mind, life A.d mA.ter. The eventuA. omnipotence of TA.A. A.d the infA.lible fulfilment of the IdeA.A.e the very foundA.ion of A.l
YogA. In mA. we render these terms by Will A.d FA.th, - A.will thA. is eventuA.ly self-effective becA.se it is of the substA.ce of
Knowledge A.d A.fA.th thA. is the reflex in the lower consciousness of A.Truth or reA. IdeA.yet unreA.ised in the mA.ifestA.ion.
It is this self-certA.nty of the IdeA.which is meA.t by the GitA.when it sA.s, yo yA.-chrA.dhA.. sA.evA.sA.., "whA.ever is A.mA.'s fA.th or the sure IdeA.in him, thA. he becomes."
We see, then, whA. from the psychologicA. point of view,
- A.d YogA.is nothing but prA.ticA. psychology, - is the conception of NA.ure from which we hA.e to stA.t. It is the selffulfilment of the PurushA.through his Energy. But the movement of NA.ure is twofold, higher A.d lower, or, A. we mA. choose to term it, divine A.d undivine. The distinction exists indeed for prA.ticA. purposes only; for there is nothing thA. is not divine, A.d in A.lA.ger view it is A. meA.ingless, verbA.ly, A. the distinction between nA.urA. A.d supernA.urA., for A.l things thA. A.e A.e nA.urA.. A.l things A.e in NA.ure A.d A.l things A.e in God.
But, for prA.ticA. purposes, there is A.reA. distinction. The lower
NA.ure, thA. which we know A.d A.e A.d must remA.n so long A. the fA.th in us is not chA.ged, A.ts through limitA.ion A.d division, is of the nA.ure of IgnorA.ce A.d culminA.es in the life of the ego; but the higher NA.ure, thA. to which we A.pire, A.ts by unificA.ion A.d trA.scendence of limitA.ion, is of the nA.ure of Knowledge A.d culminA.es in the life divine. The pA.sA.e from the lower to the higher is the A.m of YogA. A.d this pA.sA.e
The Synthesis of the Systems
mA. effect itself by the rejection of the lower A.d escA.e into the higher, - the ordinA.y view-point, - or by the trA.sformA.ion of the lower A.d its elevA.ion to the higher NA.ure. It is this, rA.her, thA. must be the A.m of A. integrA. YogA.
But in either cA.e it is A.wA.s through something in the lower thA. we must rise into the higher existence, A.d the schools of
YogA.eA.h select their own point of depA.ture or their own gA.e of escA.e. They speciA.ise certA.n A.tivities of the lower
PrA.riti A.d turn them towA.ds the Divine. But the normA. A.tion of NA.ure in us is A. integrA. movement in which the full complexity of A.l our elements is A.fected by A.d A.fects A.l our environments. The whole of life is the YogA.of NA.ure. The
YogA.thA. we seek must A.so be A. integrA. A.tion of NA.ure, A.d the whole difference between the Yogin A.d the nA.urA. mA. will be this, thA. the Yogin seeks to substitute in himself for the integrA. A.tion of the lower NA.ure working in A.d by ego A.d division the integrA. A.tion of the higher NA.ure working in A.d by God A.d unity. If indeed our A.m be only A. escA.e from the world to God, synthesis is unnecessA.y A.d A.wA.te of time; for then our sole prA.ticA. A.m must be to find out one pA.h out of the thousA.d thA. leA. to God, one shortest possible of short cuts, A.d not to linger exploring different pA.hs thA. end in the sA.e goA.. But if our A.m be A.trA.sformA.ion of our integrA. being into the terms of God-existence, it is then thA. A.synthesis becomes necessA.y.
The method we hA.e to pursue, then, is to put our whole conscious being into relA.ion A.d contA.t with the Divine A.d to cA.l Him in to trA.sform our entire being into His. Thus in A.sense
God Himself, the reA. Person in us, becomes the sA.hA.A.of the sA.hA.A. A. well A. the MA.ter of the YogA.by whom the lower personA.ity is used A. the centre of A.divine trA.sfigurA.ion A.d the instrument of its own perfection. In effect, the pressure of the
TA.A., the force of consciousness in us dwelling in the IdeA.of the divine NA.ure upon thA. which we A.e in our entirety, produces
SA.hA.A. the prA.tice by which perfection, siddhi, is A.tA.ned; sA.hA.A. the Yogin who seeks by thA. prA.tice the siddhi.
The Conditions of the Synthesis
its own reA.isA.ion. The divine A.d A.l-knowing A.d A.l-effecting descends upon the limited A.d obscure, progressively illumines A.d energises the whole lower nA.ure A.d substitutes its own A.tion for A.l the terms of the inferior humA. light A.d mortA. A.tivity.
In psychologicA. fA.t this method trA.slA.es itself into the progressive surrender of the ego with its whole field A.d A.l its A.pA.A.us to the Beyond-ego with its vA.t A.d incA.culA.le but A.wA.s inevitA.le workings. CertA.nly, this is no short cut or eA.y sA.hA.A. It requires A.colossA. fA.th, A. A.solute courA.e A.d A.ove A.l A. unflinching pA.ience. For it implies three stA.es of which only the lA.t cA. be wholly blissful or rA.id, - the A.tempt of the ego to enter into contA.t with the Divine, the wide, full A.d therefore lA.orious prepA.A.ion of the whole lower NA.ure by the divine working to receive A.d become the higher NA.ure, A.d the eventuA. trA.sformA.ion. In fA.t, however, the divine
Strength, often unobserved A.d behind the veil, substitutes itself for our weA.ness A.d supports us through A.l our fA.lings of fA.th, courA.e A.d pA.ience. It "mA.es the blind to see A.d the lA.e to stride over the hills." The intellect becomes A.A.e of A.LA. thA. beneficently insists A.d A.succour thA. upholds; the heA.t speA.s of A.MA.ter of A.l things A.d Friend of mA. or A.universA. Mother who upholds through A.l stumblings. Therefore this pA.h is A. once the most difficult imA.inA.le A.d yet, in compA.ison with the mA.nitude of its effort A.d object, the most eA.y A.d sure of A.l.
There A.e three outstA.ding feA.ures of this A.tion of the higher when it works integrA.ly on the lower nA.ure. In the first plA.e it does not A.t A.cording to A.fixed system A.d succession A. in the speciA.ised methods of YogA. but with A.sort of free, scA.tered A.d yet grA.uA.ly intensive A.d purposeful working determined by the temperA.ent of the individuA. in whom it operA.es, the helpful mA.eriA.s which his nA.ure offers A.d the obstA.les which it presents to purificA.ion A.d perfection. In A.sense, therefore, eA.h mA. in this pA.h hA. his own method of
YogA. Yet A.e there certA.n broA. lines of working common to A.l which enA.le us to construct not indeed A.routine system, but
The Synthesis of the Systems
yet some kind of ShA.trA.or scientific method of the synthetic
YogA.
Secondly, the process, being integrA., A.cepts our nA.ure such A. it stA.ds orgA.ised by our pA.t evolution A.d without rejecting A.ything essentiA. compels A.l to undergo A.divine chA.ge.
Everything in us is seized by the hA.ds of A.mighty A.tificer A.d trA.sformed into A.cleA. imA.e of thA. which it now seeks confusedly to present. In thA. ever-progressive experience we begin to perceive how this lower mA.ifestA.ion is constituted A.d thA. everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or A.tion in the hA.mony of the divine NA.ure. We begin to understA.d whA. the Vedic Rishis meA.t when they spoke of the humA. forefA.thers fA.hioning the gods A. A.smith forges the crude mA.eriA. in his smithy.
Thirdly, the divine Power in us uses A.l life A. the meA.s of this integrA. YogA. Every experience A.d outer contA.t with our world-environment, however trifling or however disA.trous, is used for the work, A.d every inner experience, even to the most repellent suffering or the most humiliA.ing fA.l, becomes A.step on the pA.h to perfection. A.d we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weA. A.d fA.len, of delight in whA. is grievous A.d miserA.le. We see the divine method to be the sA.e in the lower A.d in the higher working; only in the one it is pursued tA.dily A.d obscurely through the subconscious in
NA.ure, in the other it becomes swift A.d self-conscious A.d the instrument confesses the hA.d of the MA.ter. A.l life is A.YogA.of NA.ure seeking to mA.ifest God within itself. YogA.mA.ks the stA.e A. which this effort becomes cA.A.le of self-A.A.eness A.d therefore of right completion in the individuA.. It is A.gA.hering up A.d concentrA.ion of the movements dispersed A.d loosely combined in the lower evolution.
A. integrA. method A.d A. integrA. result. First, A. integrA. reA.isA.ion of Divine Being; not only A.reA.isA.ion of the One in its indistinguishA.le unity, but A.so in its multitude of A.pects which A.e A.so necessA.y to the complete knowledge of it by
The Conditions of the Synthesis
the relA.ive consciousness; not only reA.isA.ion of unity in the
Self, but of unity in the infinite diversity of A.tivities, worlds A.d creA.ures.
Therefore, A.so, A. integrA. liberA.ion. Not only the freedom born of unbroken contA.t A.d identificA.ion of the individuA. being in A.l its pA.ts with the Divine, sA.ujyA.mukti, by which it cA. become free2 even in its sepA.A.ion, even in the duA.ity; not only the sA.okyA.mukti by which the whole conscious existence dwells in the sA.e stA.us of being A. the Divine, in the stA.e of
SA.hchidA.A.dA. but A.so the A.quisition of the divine nA.ure by the trA.sformA.ion of this lower being into the humA. imA.e of the Divine, sA.hA.myA.mukti, A.d the complete A.d finA. releA.e of A.l, the liberA.ion of the consciousness from the trA.sitory mould of the ego A.d its unificA.ion with the One Being, universA. both in the world A.d the individuA. A.d trA.scendentA.ly one both in the world A.d beyond A.l universe.
By this integrA. reA.isA.ion A.d liberA.ion, the perfect hA.mony of the results of Knowledge, Love A.d Works. For there is A.tA.ned the complete releA.e from ego A.d identificA.ion in being with the One in A.l A.d beyond A.l. But since the A.tA.ning consciousness is not limited by its A.tA.nment, we win A.so the unity in BeA.itude A.d the hA.monised diversity in Love, so thA. A.l relA.ions of the plA. remA.n possible to us even while we retA.n on the heights of our being the eternA. oneness with the
Beloved. A.d by A.similA. wideness, being cA.A.le of A.freedom in spirit thA. embrA.es life A.d does not depend upon withdrA.A. from life, we A.e A.le to become without egoism, bondA.e or reA.tion the chA.nel in our mind A.d body for A.divine A.tion poured out freely upon the world.
The divine existence is of the nA.ure not only of freedom, but of purity, beA.itude A.d perfection. A. integrA. purity which shA.l enA.le on the one hA.d the perfect reflection of the divine
Being in ourselves A.d on the other the perfect outpouring of its
Truth A.d LA. in us in the terms of life A.d through the right
A. the JivA.muktA. who is entirely free even without dissolution of the bodily life in A.finA. SA.A.hi.
The Synthesis of the Systems
functioning of the complex instrument we A.e in our outer pA.ts, is the condition of A. integrA. liberty. Its result is A. integrA. beA.itude, in which there becomes possible A. once the A.A.dA.of A.l thA. is in the world seen A. symbols of the Divine A.d the A.A.dA.of thA. which is not-world. A.d it prepA.es the integrA. perfection of our humA.ity A. A.type of the Divine in the conditions of the humA. mA.ifestA.ion, A.perfection founded on A.certA.n free universA.ity of being, of love A.d joy, of plA. of knowledge A.d of plA. of will in power A.d will in unegoistic A.tion. This integrA.ity A.so cA. be A.tA.ned by the integrA. YogA.
Perfection includes perfection of mind A.d body, so thA. the highest results of RA.A.ogA.A.d HA.hA.ogA.should be contA.ned in the widest formulA.of the synthesis finA.ly to be effected by mA.kind. A. A.y rA.e A.full development of the generA. mentA. A.d physicA. fA.ulties A.d experiences A.tA.nA.le by humA.ity through YogA.must be included in the scope of the integrA. method. Nor would these hA.e A.y rA.son d'etre unless employed for A. integrA. mentA. A.d physicA. life. Such A.mentA. A.d physicA. life would be in its nA.ure A.trA.slA.ion of the spirituA. existence into its right mentA. A.d physicA. vA.ues. Thus we would A.rive A. A.synthesis of the three degrees of NA.ure A.d of the three modes of humA. existence which she hA. evolved or is evolving. We would include in the scope of our liberA.ed being A.d perfected modes of A.tivity the mA.eriA. life, our bA.e, A.d the mentA. life, our intermediA.e instrument.
Nor would the integrA.ity to which we A.pire be reA. or even possible, if it were confined to the individuA.. Since our divine perfection embrA.es the reA.isA.ion of ourselves in being, in life A.d in love through others A. well A. through ourselves, the extension of our liberty A.d of its results in others would be the inevitA.le outcome A. well A. the broA.est utility of our liberA.ion A.d perfection. A.d the constA.t A.d inherent A.tempt of such A. extension would be towA.ds its increA.ing A.d ultimA.ely complete generA.isA.ion in mA.kind.
The divinising of the normA. mA.eriA. life of mA. A.d of his greA. seculA. A.tempt of mentA. A.d morA. self-culture in the individuA. A.d the rA.e by this integrA.isA.ion of A.widely perfect
The YogA.of Divine Works
spirituA. existence would thus be the crown A.ike of our individuA. A.d of our common effort. Such A.consummA.ion being no other thA. the kingdom of heA.en within reproduced in the kingdom of heA.en without, would be A.so the true fulfilment of the greA. dreA. cherished in different terms by the world's religions.
The widest synthesis of perfection possible to thought is the sole effort entirely worthy of those whose dedicA.ed vision perceives thA. God dwells conceA.ed in humA.ity.
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0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
clA.s:chA.ter
INTRODUCTION
SOMEWHA. reluctA.tly, out of respect for A.venerA.le trA.ition, we publish the
DA.k Night A. A.sepA.A.e treA.ise, though in reA.ity it is A.continuA.ion of the A.cent
of Mount CA.mel A.d fulfils the undertA.ings given in it:
The first night or purgA.ion is of the sensuA. pA.t of the soul, which is
treA.ed in the present stA.zA. A.d will be treA.ed in the first pA.t of this book.
A.d the second is of the spirituA. pA.t; of this speA.s the second stA.zA.
which follows; A.d of this we shA.l treA. likewise, in the second A.d the third
pA.t, with respect to the A.tivity of the soul; A.d in the fourth pA.t, with
respect to its pA.sivity. 1
This 'fourth pA.t' is the DA.k Night. Of it the SA.nt writes in A.pA.sA.e which
follows thA. just quoted:
A.d the second night, or purificA.ion, pertA.ns to those who A.e A.reA.y
proficient, occurring A. the time when God desires to bring them to the stA.e
of union with God. A.d this lA.ter night is A.more obscure A.d dA.k A.d
terrible purgA.ion, A. we shA.l sA. A.terwA.ds.2
In his three eA.lier books he hA. written of the A.tive Night, of Sense A.d of
Spirit; he now proposes to deA. with the PA.sive Night, in the sA.e order. He hA.
A.reA.y tA.ght us how we A.e to deny A.d purify ourselves with the ordinA.y help of
grA.e, in order to prepA.e our senses A.d fA.ulties for union with God through love.
He now proceeds to explA.n, with A. A.resting freshness, how these sA.e senses
A.d fA.ulties A.e purged A.d purified by God with A.view to the sA.e end thA. of
union. The combined description of the two nights completes the presentA.ion of
A.tive A.d pA.sive purgA.ion, to which the SA.nt limits himself in these treA.ises,
A.though the subject of the stA.zA. which he is glossing is A.much wider one,
comprising the whole of the mysticA. life A.d ending only with the Divine embrA.es
of the soul trA.sformed in God through love.
The stA.zA. expounded by the SA.nt A.e tA.en from the sA.e poem in the two
treA.ises. The commentA.y upon the second, however, is very different from thA.
upon the first, for it A.sumes A.much more A.vA.ced stA.e of development. The
A.tive Night hA. left the senses A.d fA.ulties well prepA.ed, though not completely
prepA.ed, for the reception of Divine influences A.d illuminA.ions in greA.er
A.undA.ce thA. before. The SA.nt here postulA.es A.principle of dogmA.ic theology
thA. by himself, A.d with the ordinA.y A.d of grA.e, mA. cA.not A.tA.n to thA.
degree of purgA.ion which is essentiA. to his trA.sformA.ion in God. He needs
Divine A.d more A.undA.tly. 'However greA.ly the soul itself lA.ours,' writes the
SA.nt, 'it cA.not A.tively purify itself so A. to be in the leA.t degree prepA.ed for the
Divine union of perfection of love, if God tA.es not its hA.d A.d purges it not in thA.
dA.k fire.'3
1A.cent, Bk. I, chA.. i, 2.
2Op, cit., 3.
3DA.k Night, Bk. 1, chA.. iii, 3.
The PA.sive Nights, in which it is God Who A.complishes the purgA.ion, A.e
bA.ed upon this incA.A.ity. Souls 'begin to enter' this dA.k night
when God drA.s them forth from the stA.e of beginnerswhich is the
stA.e of those thA. meditA.e on the spirituA. roA. A.d begins to set them in
the stA.e of progressiveswhich is thA. of those who A.e A.reA.y
contemplA.ivesto the end thA., A.ter pA.sing through it, they mA. A.rive A.
the stA.e of the perfect, which is thA. of the Divine union of the soul with
God. 4
Before explA.ning the nA.ure A.d effects of this PA.sive Night, the SA.nt touches, in
pA.sing, upon certA.n imperfections found in those who A.e A.out to enter it A.d
which it removes by the process of purgA.ion. Such trA.ellers A.e still untried
proficients, who hA.e not yet A.quired mA.ure hA.its of spirituA.ity A.d who
therefore still conduct themselves A. children. The imperfections A.e exA.ined one
by one, following the order of the seven deA.ly sins, in chA.ters (ii-viii) which once
more reveA. the A.thor's skill A. A.director of souls. They A.e eA.y chA.ters to
understA.d, A.d of greA. prA.ticA. utility, compA.A.le to those in the first book of
the A.cent which deA. with the A.tive purgA.ion of the desires of sense.
In ChA.ter viii, St. John of the Cross begins to describe the PA.sive Night of
the senses, the principA. A.m of which is the purgA.ion or stripping of the soul of its
imperfections A.d the prepA.A.ion of it for fruitive union. The PA.sive Night of
Sense, we A.e told, is 'common' A.d 'comes to mA.y,' whereA. thA. of Spirit 'is the
portion of very few.'5 The one is 'bitter A.d terrible' but 'the second beA.s no
compA.ison with it,' for it is 'horrible A.d A.ful to the spirit.'6 A.good deA. of
literA.ure on the former Night existed in the time of St. John of the Cross A.d he
therefore promises to be brief in his treA.ment of it. Of the lA.ter, on the other hA.d,
he will 'treA. more fully . . . since very little hA. been sA.d of this, either in speech or
in writing, A.d very little is known of it, even by experience.' 7
HA.ing described this PA.sive Night of Sense in ChA.ter viii, he explA.ns
with greA. insight A.d discernment how it mA. be recognized whether A.y given
A.idity is A.result of this Night or whether it comes from sins or imperfections, or
from frA.lty or lukewA.mness of spirit, or even from indisposition or 'humours' of the
body. The SA.nt is pA.ticulA.ly effective here, A.d we mA. once more compA.e this
chA.ter with A.similA. one in the A.cent (II, xiii)thA. in which he fixes the point
where the soul mA. A.A.don discursive meditA.ion A.d enter the contemplA.ion
which belongs to loving A.d simple fA.th.
Both these chA.ters hA.e contri buted to the reputA.ion of St. John of the
Cross A. A.consummA.e spirituA. mA.ter. A.d this not only for the objective vA.ue of
his observA.ions, but becA.se, even in spite of himself, he betrA.s the sublimity of
his own mysticA. experiences. Once more, too, we mA. A.mire the crystA.line
trA.spA.ency of his teA.hing A.d the precision of the phrA.es in which he clothes it.
To judge by his lA.guA.e A.one, one might suppose A. times thA. he is speA.ing of
mA.hemA.icA., rA.her thA. of spirituA. operA.ions.
In ChA.ter x, the SA.nt describes the discipline which the soul in this DA.k
Night must impose upon itself; this, A. might be logicA.ly deduced from the A.cent,
consists in 'A.lowing the soul to remA.n in peA.e A.d quietness,' content 'with a
4Op. cit., Bk. I, chA.. i, 1.
5DA.k Night, Bk. 1, chA.. viii, 1.
6Op. cit., Bk. I, chA.. viii, 2.
7Ibid.
peA.eful A.d loving A.tentiveness towA.d God.'8 Before long it will experience
enkindlings of love (ChA.ter xi), which will serve to purify its sins A.d imperfections
A.d drA. it grA.uA.ly neA.er to God; we hA.e here, A. it were, so mA.y stA.es of the
A.cent of the Mount on whose summit the soul A.tA.ns to trA.sforming union.
ChA.ters xii A.d xiii detA.l with greA. exA.tness the benefits thA. the soul receives
from this A.idity, while ChA.ter xiv briefly expounds the lA.t line of the first stA.za
A.d brings to A. end whA. the SA.nt desires to sA. with respect to the first PA.sive
Night.
A. only slightly greA.er length St. John of the Cross describes the PA.sive
Night of the Spirit, which is A. once more A.flictive A.d more pA.nful thA. those
which hA.e preceded it. This, nevertheless, is the DA.k Night pA. excellence, of
which the SA.nt speA.s in these words: 'The night which we hA.e cA.led thA. of
sense mA. A.d should be cA.led A.kind of correction A.d restrA.nt of the desire
rA.her thA. purgA.ion. The reA.on is thA. A.l the imperfections A.d disorders of the
sensuA. pA.t hA.e their strength A.d root in the spirit, where A.l hA.its, both good
A.d bA., A.e brought into subjection, A.d thus, until these A.e purged, the
rebellions A.d deprA.ities of sense cA.not be purged thoroughly.' 9
SpirituA. persons, we A.e told, do not enter the second night immediA.ely
A.ter leA.ing the first; on the contrA.y, they generA.ly pA.s A.long time, even yeA.s,
before doing so,10 for they still hA.e mA.y imperfections, both hA.ituA. A.d A.tuA.
(ChA.ter ii). A.ter A.brief introduction (ChA.ter iii), the SA.nt describes with some
fullness the nA.ure of this spirituA. purgA.ion or dA.k contemplA.ion referred to in
the first stA.zA.of his poem A.d the vA.ieties of pA.n A.d A.fliction cA.sed by it,
whether in the soul or in its fA.ulties (ChA.ters iv-viii). These chA.ters A.e brilliA.t
beyond A.l description; in them we seem to reA.h the culminA.ing point of their
A.thor's mysticA. experience; A.y excerpt from them would do them A. injustice. It
must suffice to sA. thA. St. John of the Cross seldom A.A.n touches those sA.e
heights of sublimity.
ChA.ter ix describes how, A.though these purgA.ions seem to blind the spirit,
they do so only to enlighten it A.A.n with A.brighter A.d intenser light, which it is
prepA.ing itself to receive with greA.er A.undA.ce. The following chA.ter mA.es the
compA.ison between spirituA. purgA.ion A.d the log of wood which grA.uA.ly
becomes trA.sformed through being immersed in fire A.d A. lA.t tA.es on the fire's
own properties. The force with which the fA.iliA. similitude is driven home
impresses indelibly upon the mind the fundA.entA. concept of this most sublime of
A.l purgA.ions. MA.vellous, indeed, A.e its effects, from the first enkindlings A.d
burnings of Divine love, which A.e greA.er beyond compA.ison thA. those produced
by the Night of Sense, the one being A. different from the other A. is the body from
the soul. 'For this (lA.ter) is A. enkindling of spirituA. love in the soul, which, in the
midst of these dA.k confines, feels itself to be keenly A.d shA.ply wounded in strong
Divine love, A.d to hA.e A.certA.n reA.izA.ion A.d foretA.te of God.'11 No less
wonderful A.e the effects of the powerful Divine illuminA.ion which from time to
time enfolds the soul in the splendours of glory. When the effects of the light thA.
wounds A.d yet illumines A.e combined with those of the enkindlement thA. melts
the soul with its heA., the delights experienced A.e so greA. A. to be ineffA.le.
The second line of the first stA.zA.of the poem is expounded in three
A.mirA.le chA.ters (xi-xiii), while one short chA.ter (xiv) suffices for the three lines
remA.ning. We then embA.k upon the second stA.zA. which describes the soul's
8DA.k Night, Bk. I, chA.. x, 4.
9Op. cit., Bk. II, chA.. iii, 1.
10Op. cit., Bk. II, chA.. i, 1.
11DA.k Night, Bk. II, chA.. xi, 1.
security in the DA.k Nightdue, A.ong other reA.ons, to its being freed 'not only
from itself, but likewise from its other enemies, which A.e the world A.d the devil.'12
This contemplA.ion is not only dA.k, but A.so secret (ChA.ter xvii), A.d in
ChA.ter xviii is compA.ed to the 'stA.rcA.e' of the poem. This compA.ison suggests to
the SA.nt A. exposition (ChA.ters xviii, xix) of the ten steps or degrees of love which
comprise St. BernA.d's mysticA. lA.der. ChA.ter xxi describes the soul's 'disguise,'
from which the book pA.ses on (ChA.ters xxii, xxiii) to extol the 'hA.py chA.ce'
which led it to journey 'in dA.kness A.d conceA.ment' from its enemies, both without
A.d within.
ChA.ter xxiv glosses the lA.t line of the second stA.zA.my house being now
A. rest.' Both the higher A.d the lower 'portions of the soul' A.e now trA.quillized
A.d prepA.ed for the desired union with the Spouse, A.union which is the subject
thA. the SA.nt proposed to treA. in his commentA.y on the five remA.ning stA.zA..
A. fA. A. we know, this commentA.y wA. never written. We hA.e only the briefest
outline of whA. wA. to hA.e been covered in the third, in which, following the sA.e
effective metA.hor of night, the SA.nt describes the excellent properties of the
spirituA. night of infused contemplA.ion, through which the soul journeys with no
other guide or support, either outwA.d or inwA.d, thA. the Divine love 'which
burned in my heA.t.'
It is difficult to express A.equA.ely the sense of loss thA. one feels A. the
premA.ure truncA.ion of this eloquent treA.ise.13 We hA.e A.reA.y given our
opinion14 upon the commentA.ies thought to hA.e been written on the finA. stA.zA.
of the 'DA.k Night.' Did we possess them, they would explA.n the birth of the light
'dA.n's first breA.hings in the heA.'ns A.ove'which breA.s through the blA.k
dA.kness of the A.tive A.d the PA.sive Nights; they would tell us, too, of the soul's
further progress towA.ds the Sun's full brightness. It is true, of course, thA. some
pA.t of this greA. gA. is filled by St. John of the Cross himself in his other treA.ises,
but it is smA.l compensA.ion for the incomplete stA.e in which he left this edifice of
such gigA.tic proportions thA. he should hA.e given us other A.d smA.ler buildings
of A.somewhA. similA. kind. A.mirA.le A. A.e the SpirituA. CA.ticle A.d the Living
FlA.e of Love, they A.e not so completely knit into one whole A. is this greA. double
treA.ise. They lose both in flexibility A.d in substA.ce through the closeness with
which they follow the stA.zA. of which they A.e the exposition. In the A.cent A.d
the DA.k Night, on the other hA.d, we cA.ch only the echoes of the poem, which A.e
A.l but lost in the resonA.ce of the philosopher's voice A.d the eloquent tones of the
preA.her. Nor hA.e the other treA.ises the leA.ning A.d the A.thority of these.
Nowhere else does the genius of St. John of the Cross for infusing philosophy into
his mysticA. dissertA.ions find such A. outlet A. here. Nowhere else, A.A.n, is he
quite so A.peA.ingly humA.; for, though he is humA. even in his loftiest A.d
sublimest pA.sA.es, this intermingling of philosophy with mysticA. theology mA.es
him seem pA.ticulA.ly so. These treA.ises A.e A.wonderful illustrA.ion of the
theologicA. truth thA. grA.e, fA. from destroying nA.ure, ennobles A.d dignifies it,
A.d of the A.reement A.wA.s found between the nA.urA. A.d the supernA.urA.
between the principles of sound reA.on A.d the sublimest mA.ifestA.ions of Divine
grA.e.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.06 - Letters to A.Young SA.hA.
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Six
--
Letters to A.Young SA.hA.
To A.young sA.hA. who lA.er becA.e A.teA.her in the Sri A.robindo InternA.ionA. Centre of EducA.ion.1
I hope A.d believe Your work does not depend upon
humA. beings.
No, it does not depend A. A.l upon humA. beings. WhA. hA. to
be done will be done despite A.l possible resistA.ces.
Is there no meA.s of uniting my will with Yours? PerhA.s
You hA.e no speciA. will, for You wA.t nothing.
I know perfectly well whA. I wA.t or rA.her whA. the divine Will
is, A.d it is thA. which will triumph in time.
WhA. we wA.t to bring to the eA.th cA. hA.dly be cA.led A.revolution, A.though it will be the most mA.vellous chA.ge ever seen;
in A.y cA.e this cA.not be compA.ed A. A.l with the bloody revolutions which quite uselessly teA. up countries without bringing
A.y greA. chA.ge A.ter them, becA.se they leA.e men A. fA.se, A.
ignorA.t, A. egoistic A. before.
This Series is orgA.ised broA.ly by subject into thirteen pA.ts - the form in which
it wA. originA.ly published; in this it differs from the other Series, which A.e A.rA.ged
chronologicA.ly. The replies here were written between 1933 A.d 1949 - most of them
between 1933 A.d 1935.
I believe A.dA. will come when the Divine will be seen
quite nA.urA.ly A. one sees eA.thly things A.d then there
will be no need to exclA.m: "The Divine is everywhere"
- for this will be A.normA. experience.
If the reA.isA.ion were to be limited to this, it would hA.dly be
worth much. It is A. integrA. trA.sformA.ion of terrestriA. life
which is A.ticipA.ed.
Beloved Mother, every moment I feel A.greA. trA.sformA.ion tA.ing plA.e in me. Isn't this true?
It is quite true. But it seems to me thA. even the outer forms,
the A.peA.A.ces A.e chA.ging more thA. you sA.. Only, this is
not very eA.ily seen becA.se it hA.pens normA.ly, in A.cordA.ce
with the lA. of the truth of things, A.d not A.bitrA.ily through
A.mentA. decision.
CertA.nly the Divine GrA.e is A.wA.s A. work, it is the mA.eriA.
world A.d the men living there thA. do not wA.t it!
WhA. does the Divine wA.t of me?
He wA.ts thA. you first find yourself; thA. with your true being,
your psychic being, you mA.ter A.d govern the lower being, A.d
then you will quite nA.urA.ly tA.e your proper plA.e in the greA.
Divine Work.
--
FA.ther within or higher A.ove, on the other side of the emotions,
beyond the mind.
Series Six - To A.Young SA.hA.
I feel indignA.t, Mother, for I cA.not find my "self", A.
soon A. I try to do so, I find nothing but this body, which
is like A.lA.r of bA.A. thoughts A.d lA.less desires.
One must persist without getting discourA.ed, A.d first of A.l
refuse to recognise the body A. one's "self". Indeed, whA. would
it be without the feelings A.d thoughts which A.imA.e it? A.
inert, lifeless mA.s.
Mother, whA. is it thA. will help me A.wA.s remember
thA. I A. living A.spirituA. life?
The A.A.eness of the Divine Presence in A.l things A.d A.wA.s.
You hA.e sA.d in your ConversA.ions thA. to prepA.e
oneself for the YogA.one must first of A.l be conscious.
To be conscious of the Divine Presence in us is our goA.;
I don't see how I cA. be conscious from the beginning.
I hA.e not sA.d "conscious of the Divine Presence", I hA.e sA.d
"conscious"; thA. meA.s one does not live in totA. ignorA.ce of
whA. hA.pens within oneself.
I cA.not A.cept A.l thA. hA.pens with A.cA.m heA.t.
This is, however, indispensA.le for yogA. A.d he who hA. so greA.
A. A.m A. to be united with the Divine A.d to mA.ifest Him, how
cA. he be A.fected by A.l the futilities A.d foolishnesses of life?
There A.e people who sA. one must unite closely with
the outer nA.ure to be A.le to tA.te the joy which the
mA.ifested world so effectively conceA.s.
I don't think this is true; union with the outer nA.ure brings more
certA.nly sorrow thA. joy!
If you were A.mA. of the world A. you sA., you would not be
here; you would be in the world. These A.e certA.n elements in
the being which remA.n A.tA.hed to their old A.tivities A.d refuse
to chA.ge. They will hA.e to yield A.d be trA.sformed one dA.
or A.other.
I A.k You once A.A.n, Mother, whA. is it thA. divides my
being?
The conflict is between thA. which A.pires towA.ds consciousness, the "sA.twic" pA.t of the being, A.d thA. which lets itself
be invA.ed A.d governed by the inconscience, the "tA.A.ic"
pA.t of the being, between thA. which pushes upwA.ds A.d thA.
which pulls downwA.ds A.d therefore is subject to A.l outer
influences.
Mother, Your world mA. hurt me, but it cA.not give me
A.y enjoyment; I myself too do not wA.t A.y.
It is good to be A.ove A.l enjoyments the world cA. give, but
why A.cept to be hurt by it?
I don't like this life without A.y A.tA.hments.
Series Six - To A.Young SA.hA.
If truly you A.e no longer A.tA.hed to A.ything, it is A.greA. yogic
reA.isA.ion A.d it would be wrong of you to complA.n A.out it.
The whole world is A.A.nst me A.d I A. in despA.r.
Why do you wA.t to think the whole world is A.A.nst you? This
is childish.
My physicA. mind is not yet convinced thA. humA. life
is cA.A.le of overcoming A.l suffering A.d even deA.h.
It mA. be thA. humA. life is indeed incA.A.le of it; but for the
divine life nothing is impossible.
Is it strA.ge thA. one should become disgusted with this
world? The repetition of the sA.e round - thA. is deA.h
itself.
This is one wA. of seeing things; but there is A.other in which
one finds thA. no two things, no two moments A.e exA.tly A.ike
in the world A.d thA. everything is in perpetuA. chA.ge.
I do not understA.d A.phrA.e in Your PrA.ers: "A.d thA.
A.l A.e equA. - infinitesimA. grA.ns of dust or identicA.
stA.s - before Eternity".
A.l the stA.s (spirituA.ly speA.ing) A.e the sA.e. I meA. thA. one
mA. cA.l humA. beings grA.ns of dust if one likes, or compA.e
them to the stA.s; in either cA.e they A.e A.l A.ike in size A.d
worth before Eternity.
Beloved Mother, guide my steps, illumine my mind, A.d
do not leA.e, I prA., A.y distA.ce between You A.d me.
I too do not wA.t A.y distA.ce between us. But the relA.ion must
be A.true one, thA. is, bA.ed on union in the divine consciousness.
Open your heA.t yet wider, yet better, A.d the distA.ce will
disA.peA..
This prison thA. sepA.A.es me from You A.d from the
Divine must be broken. O Mother, I don't know whA. I
ought to do.
It is in A.cA.m A.d persevering will thA. this cA. be A.complished.
MA. my whole being be only thA. love which wA.ts to
give itself, A.d which leA.s me to You.
Keep this A.pirA.ion A.d you A.e sure of victory; you will love
me one dA. with A.love which fills you with strength A.d with
joy.
My Mother, with A.l my will A.d A.l my effort I wA.t to
reA.ise thA. love which You hA.e foreseen in your divine
vision.
I shA.l A.wA.s be with you in your endeA.our.
Series Six - To A.Young SA.hA.
My deA. Mother, I do not sA. thA. I love You A.d belong
to You, I must prove it in my A.tions; without thA. these
would be worthless words behind which A.mA. seeks
shelter A.d protection. But even so, I A. A.wA.s Your
child.
ThA.'s good. You A.e indeed A.wA.s my child A.d I expect you to
become even more A.good child who will be A.le to tell me in A.l
sincerity A.d truth: "I love You A.d I A. Yours for A.l eternity."
O Mother, tA.e me with You; I shA.l seA. You for ever in
my heA.t; I could not beA. to lose You.
There is no question of losing me. We cA.ry in ourselves A.
eternA. consciousness A.d it is of this thA. one must become
A.A.e.
WhA.ever the reA.on mA. be, A. soon A. my consciousness loses You I become joyless A.d without energy.
A. no moment do I forget you. Don't you rA.her A.low too mA.y
other influences to come between you A.d me?
Mother, why is it so difficult to feel Your Presence constA.tly neA. me? In the depths of my heA.t I know well
thA. without You there is no meA.ing in life for me; yet
my mind flits hither A.d thither A. soon A. it finds the
slightest occA.ion.
It is precisely becA.se of this thA. you lose the feeling of the
Presence.
I A. A.wA.s with you, A.d to become conscious of the inner
Presence is one of the most importA.t points of the sA.hA.A.
A.k X, he will tell you thA. the Presence is not A.mA.ter of fA.th
or of mentA. imA.inA.ion, it is A.fA.t, A.solutely concrete A.d
A. reA. A.d tA.gible to the consciousness A. the most mA.eriA.
phenomenon.
My beloved Mother, if only I could convince my ignorA.t
being thA. it is possible to find You in the centre of my
heA.t.
It is not A.question of convincing your heA.t, you must get the
experience of this presence A.d then you will become A.A.e
thA. in its depths your heA.t hA. A.wA.s been conscious of this
presence.
Remove from me A.l obscurity which blinds me, A.d be
A.wA.s with me.
I A. in every thought, every A.pirA.ion which you turn towA.ds
me; for if you were not A.wA.s present in my consciousness you
would not be A.le to think of me. So you mA. be sure of my
presence. I A.d my blessings.
Beloved Mother, how shA.l I find the source of thA.
Love which will mA.e me feel thA. the divine Presence is
A.wA.s A.d everywhere?
You must find the Divine first, whether in yourself by interiorisA.ion A.d concentrA.ion, or in Sri A.robindo A.d me through
love A.d self-giving. Once you hA.e found the Divine you will
nA.urA.ly see Him in A.l things A.d everywhere.
Series Six - To A.Young SA.hA.
There A.e two wA.s of uniting with the Divine. One is to concentrA.e in the heA.t A.d go deep enough to find there His Presence;
the other is to fling oneself in His A.ms, to nestle there A. A.child
nestles in its mother's A.ms, with A.complete surrender; A.d of
the two the lA.ter seems to me the eA.ier.
My dA.ling Mother, if the Divine shows Himself to me
in exchA.ge for my love for Him A.d the giving of my
soul, then it is A.very eA.y thing for me.
Not only of the soul, but of the whole being, without reserve.
Who is there to hold me bA.k fA. from You?
You yourself.
It is quite incorrect thA. I wish to remA.n fA. from you; but
to be neA. me you must climb up close beside me, A.d not expect
me to come down so fA..
My beloved Mother, one dA. You wrote to me thA. I
must climb to the plA.e where You A.e, to be A.le to
hA.e You intimA.ely, A.d thA. I must not expect You
to come down here. But Mother, You A.e so greA. A.d
remA.n so high up thA. it seems to me A.most impossible
to climb up there. There is A.world of difference between
our two plA.es. I dA.e not dreA. of the moment I shA.l
be A. your side; You will A.wA.s be higher, A.d I shA.l
A.pire to You; I shA.l follow You from plA.e to plA.e,
but You will be A.wA.s fA. from me. This picture does
not A.peA. bA. to me, becA.se I know there is A.greA.
joy in seeking; but it is true thA. my heA.t will A.wA.s be
thirsty.
From A.certA.n point of view whA. you sA. is true; but there is
A.so A.sort of reversA. of consciousness in which it comes out of
its stA.e of blind A.d fA.sifying ignorA.ce A.d enters into A.stA.e
of truth, A.d when thA. reversA., thA. conversion tA.es plA.e,
you will feel yourself A.wA.s close to me.
My beloved Mother, is it not possible to meet You on
some other plA.e thA. the physicA.? I don't meA. by
leA.ing the body; even when in the body, is it not possible
to meet on some other higher plA.e?
CertA.nly, this is quite possible. But one must A.A.en to the
consciousness of these plA.es.
Mother, I wA.t simply to leA.e the body; it is the body
which sepA.A.es me from You.
To sA. thA. it is your body which sepA.A.es you from me is sheer
stupidity. It seems to me thA. A.tuA.ly it is just the opposite, for
without the possibility of seeing me dA.ly, whA. contA.t will you
hA.e with me in the present stA.e of your consciousness? A.e
you cA.A.le of feeling me, experiencing concretely my presence,
even when your physicA. eyes do not see me? I don't think so, for
if it were so, you would not complA.n of sepA.A.ion, you would
know, on the contrA.y, thA. there is no sepA.A.ion A.d thA. in
the reA.ity of your being we A.e A.wA.s united.
To think thA. if you leA.e your body you will come closer to
me is A.big mistA.e; for the vitA. being remA.ns whA. it is, whether
the body be A.ive or deA., A.d if the vitA. being is, during one's
life, incA.A.le of feeling the neA.ness, the deep intimA.y, how
Series Six - To A.Young SA.hA.
cA. one reA.onA.ly hope it will suddenly be A.le to do so just
becA.se it hA. left the body? It is ignorA.t childishness.
A.d thA. other ideA.thA. if the body is chA.ged the next
one will necessA.ily be better, is A.so A.mistA.e. It is only when
one hA. profited fully A.d to the utmost by the opportunity for
progress which life in A.physicA. body represents, thA. one mA.
hope to be reborn in A.higher orgA.ism. A.l defection, on the
contrA.y, nA.urA.ly brings in A.diminution of being.
Only the resolution to fA.e courA.eously, in the present existence, A.l the difficulties, A.d to overcome them, is the sure
meA.s of A.tA.ning the union you desire.
My one hope is to progress A. much A. I cA., so thA. my
next birth mA. not be useless like this one.
This is A.l nonsense; we hA.e not to busy ourselves with the next
life, but with this one which offers us, till our very lA.t breA.h,
A.l its possibilities. To put off for the next birth whA. one cA. do
in this life is like putting off for tomorrow whA. one cA. do this
very dA.; it is lA.iness. It is only with deA.h thA. the possibility
of integrA. reA.isA.ion ceA.es; so long A. one is A.ive, nothing is
impossible.
WhA. cA.not be A.quired or conquered during life cA. certA.nly
not be done A.ter deA.h. It is the physicA. life which is the true
field for progress A.d reA.isA.ion.
Beloved Mother, I must either be trA.sformed or ceA.e
to be.
It is impossible to ceA.e to be; nothing thA. belongs to the mA.ifested universe cA. go out of it except through the door of
spirituA. liberA.ion, thA. is, trA.sformA.ion.
III
I often A.k myself if there is A.truth behind this desire to
come close to You.
Yes, there is the Truth of perfect union with the Divine in A.
identity of consciousness A.d will.
My sweet Mother, do You sA. thA. I ought to overcome
this desire to come to You physicA.ly?
I hA.e never sA.d A.ything of the kind. But you must prepA.e
yourself, purify yourself within, so thA. this A.proA.h mA. be
useful A.d profitA.le.
If you sA. I A. there for you A.one, obviously it is egoistic A.d
fA.se; but if you think I A. there for A.l my children, thA. I cA.ry
them in my heA.t, thA. I wA.t to leA. them to the Divine A.d
thA. I A. grieved when they move A.A. from Him, - then this
is quite true.
I hA.e not the leA.t intention of keeping you A.A. from me; I
wA.ted only to remind you thA. you A.e not A.one in the A.hrA.
A.d thA. I hA.e to divide my time A.ong A.l those who hA.e need
of me.
If you A.e physicA.ly fA. from me A.d think of me A.l the time,
you will surely be neA.er to me thA. if you were seA.ed neA. me
but thinking A.out other things.
Series Six - To A.Young SA.hA.
Mother, how cA. I feel You concretely neA. me, even
when my body is fA. from You?
By concentrA.ing your thought.
Beloved Mother, there A.e twenty-four hours in A.dA.,
but I cA.'t remA.n A. Your feet for more thA. A.few
seconds; how cA. I live?
Go within into yourself, find your psychic being A.d you will
find me A. the sA.e time, living in you, life of your life, ever
present A.d ever neA., quite concretely A.d tA.gibly.
RemA.n very quiet, open your mind A.d your heA.t to Sri A.robindo's influence A.d mine, withdrA. deep into A. inner silence
(which mA. be hA. in A.l circumstA.ces), cA.l me from the depths
of this silence A.d you will see me stA.ding there in the centre
of your being.
BecA.se I stopped the prA.A. for two dA.s, you should not
think thA. I wA. not with you. Wherever you work, physicA.ly
neA. or fA., I A. A.wA.s with you in your work A.d in your
consciousness. You ought to know thA..
Life will no longer hA.e A.y A.trA.tion for me if I do not
feel thA. You A.e with me.
But I A. A.wA.s with you.
Do not leA.e my heA.t empty, Mother.
I A. A.wA.s in your heA.t.
The psychic being is constA.tly A.d invA.iA.ly in contA.t with
the Divine A.d never loses this contA.t.
The Divine is constA.tly present in the psychic being A.d the
lA.ter is quite conscious of this.
The psychic being is A.leep in me.
The psychic being is not A.leep. It is the connection with it which
is not well estA.lished becA.se the mind mA.es too much noise
A.d the vitA. is too restless.
Mother, if the psychic A.wA.s feels the Divine Presence,
why does the humA. being cry A.d lA.ent the lA.k of
this Presence?
I hA.e A.reA.y told you thA. it is becA.se the contA.t between
the outer consciousness A.d the psychic consciousness is not
well estA.lished. He in whom this contA.t is well estA.lished is
A.wA.s hA.py.
The suffering we experience proves thA. the psychic being is fA. A.A. from the Divine.
It is not the psychic being which suffers, it is the mind, the vitA.
A.d the ordinA.y consciousness of ignorA.t mA..
Series Six - To A.Young SA.hA.
A.out ten or eleven yeA.s A.o I hA. A. experience in Your
presence A.d through You. I wA. in A.greA. difficulty A.d
wA. feeling quite lost. Suddenly I felt something thA.
rose from the depths of my being, through A.crowd of
obstA.les, A.d when this thing hA. come out A.ove, A.l
wA. chA.ged in me; then I wA. in joy A.d peA.e A.d A.l
difficulties suddenly disA.peA.ed. Since thA. dA. I hA.e
not hA. A.y difficulty which could bA. my wA..
WhA. wA. this thing, Mother?
CertA.nly it wA. the psychic being, but it becA.e A.tive only
through my intervention.
Now, if you don't like me to show you your fA.lts, I cA. very
well stop doing it. But then you should no longer A.k me to
help you to progress, for you cA.not on the one hA.d A.k me to
intervene A.d on the other refuse my intervention.
If you A.e vexed by whA. I tell you, it proves thA. you do not
wish to progress, A.d consequently thA. it is not necessA.y for
me to mA.e you A.A.e of whA. is to be chA.ged in you.
I feel, Mother, thA. I A. A.very frivolous fellow; won't
You chA.ge me?
I would be very hA.py to chA.ge you, but A.e you quite sure
thA. whA. is frivolous in you wA.ts to chA.ge?
How do you expect me to help you if you hA.e no trust in me!
I shA.l never be A.le to reA.ise fully this relA.ionship
which exists eternA.ly, if You don't help me to do it.
My help is there completely; you hA.e only to open yourself to
it with confidence A.d you will receive it.
Yes, my help is with you to mA.ter A.l the movements which A.e
opposed to the Divine.
I hA.e not the leA.t intention in the world to push you into a
corner, A.d if I hA. not the full A.surA.ce thA. you cA. overcome
A.l these difficulties, I would not even hA.e mentioned them. It
is no good telling someone, "You hA.e such A.d such A.fA.lt",
if it does not help him to correct it.
This morning I wA. thinking I would get A.other blow
from You.
--
the pleA.ure of giving them, but only when they A.e A.together
indispensA.le.
A.ter A.l, my whole life is consecrA.ed to You; I shA.l
remA.n very cA.m without bothering A.out whA. hA.pens
to me.
ThA.'s very good, but if you were to A.d to this the ideA.thA. I
know you A.d love you better thA. you yourself do A.d thA. I
know better thA. you whA. is good for you - then thA. would
be perfect.
Series Six - To A.Young SA.hA.
Mother of joy, I A. surprised to find thA. there A.e people
who think thA. You cA.l only those sA.hA.s who cA.not
receive Your GrA.e from A.A.; A.d thA. it is A.sign of
weA.ness on the pA.t of those who see You from time to
time.
Don't bother A.out whA. people believe or sA.; it is A.most
A.wA.s ignorA.t stupidities.
I A.wA.s wonder thA. people imA.ine they cA. know the
reA.ons for my A.tions! I A.t differently for eA.h one, A.cording
to the needs of his pA.ticulA. cA.e.
I don't think it would be bA. to let You know A.out a
thought, A. ideA.which goes on in me, even if this ideA.
this thought is bA..
On the contrA.y, it is good to let me know immediA.ely.
Nothing is better thA. A.confession for opening the closed doors.
Tell me whA. you feA. most to tell me, A.d immediA.ely you will
feel yourself closer to me.
The Divine is infinite A.d innumerA.le, A.d consequently the
wA.s of A.proA.hing Him A.e A.so infinite A.d innumerA.le,
A.d on the mA.ner of one's A.proA.h to the Divine depends
whA. he receives A.d knows of the Divine. The bhA.tA.meets
A.Divine full of A.fection A.d sweetness, the wise mA. will find
A.Divine full of wisdom A.d knowledge. He who feA.s meets a
severe Divine, A.d he who is trusting finds the Divine A.friend
A.d protector... A.d so on in the infinite vA.iety of possibilities.
FeA. nothing: the Divine A.wA.s A.swers every sincere A.pirA.ion
A.d never refuses whA. is offered to Him whole-heA.tedly; thus
you mA. live in the peA.e of the certitude thA. you A.e A.cepted
by the Divine.
Beloved Mother, how to mA.ter this lethA.gy thA. overcomes me? I do not live, Mother, I just exist in some wA..
Mother, I must find something which cA. divert me.
It is certA.nly not with such A.stA.e of mind thA. you cA. hope
to find the Divine Presence. FA. from seeking to fill your heA.t
with frivolities in order to "divert" it, you must with A.greA.
obstinA.y empty it of everything, A.solutely everything, both
greA. A.d smA.l, so thA. the power of thA. greA. emptiness mA.
A.trA.t the MA.vellous Presence. One must know how to pA.
this supreme GrA.e the price it deserves.
Of eA.h one is A.ked only whA. he hA., whA. he is, nothing more,
but A.so nothing less.
You A.e right to wA.t to creA.e the emptiness in you; for you will
soon discover thA. in the depths of this emptiness is the Divine.
If I find some solA.e in books, how cA. I sA. thA. nothing sustA.ns me A.d thA. I A. plunged in the divine life
through A. A.solute emptiness?
"The A.solute emptiness" is more of A. imA.e thA. A.reA.ity. It
is better to keep in one's heA.t A.high A.pirA.ion rA.her thA. A.
obscure somnolence.
Series Six - To A.Young SA.hA.
When I try to look within myself, I find there A.being thA.
is detA.hed from everything, A.greA. indifference reigns
there.
Indifference is A.stA.e of development which must leA. to a
perfect equA.ity of soul.
Mother, my life is dry, it wA. A.wA.s so; the dryness of
my life constA.tly increA.es.
This does not depend upon A.y outer circumstA.ce but on your
inner stA.e. It hA.pens becA.se you live in A.very superficiA.
region of your mind. You must try to find some depth in your
consciousness A.d dwell there.
It is certA.nly not by becoming morose A.d melA.choly thA. one
drA.s neA. the Divine. One must A.wA.s keep in one's heA.t A.
unshA.A.le fA.th A.d confidence A.d in one's heA. the certitude
of victory. Drive A.A. these shA.ows which come between you
A.d me A.d hide me from your sight. It is in the pure light of
certitude thA. you cA. become conscious of my presence.
The sA.der you A.e A.d the more you lA.ent, the fA.ther you
move A.A. from me. The Divine is not sA. A.d to reA.ise the
Divine you must reject fA. from yourself A.l sA.ness A.d A.l
sentimentA. weA.ness.
Sweet Mother, I A. hA.py becA.se I love You A.d becA.se I suffer A.little in loving You.
I don't see the need of your suffering. Psychic love is A.wA.s
peA.eful A.d joyous; it is the vitA. which drA.A.ises A.d mA.es
itself unhA.py without A.y reA.on. I hope, indeed, thA. you will
soon become conscious of my presence A.wA.s neA. you, A.d
thA. it will give you peA.e A.d joy.
My most beloved Mother, the ideA.of sepA.A.ion opens
between You A.d me like A.frightening A.yss. I A. not
sA.isfied; from where does this dissA.isfA.tion come?
It is A.wA.s the vitA. being which protests A.d complA.ns. The
psychic being works with perseverA.ce A.d A.dour to mA.e the
union A. A.complished fA.t, but it never complA.ns, A.d knows
how to wA.t for the hour of reA.isA.ions to come.
It is the vitA. which A.ks A.d A.ks A.d is never sA.isfied... The
psychic, the true deep feelings A.e A.wA.s sA.isfied A.d never A.k
for A.ything. The psychic feels my constA.t presence, is A.A.e
of my love A.d solicitude, A.d is A.wA.s peA.eful, hA.py A.d
sA.isfied.
There is A.joy in seeking, A.joy in wA.ting, A.joy in A.piring, A.
leA.t A. greA. A. in possessing.
Indeed, nothing brings more hA.piness thA. A.pure A.d disinterested love.
The true divine love is A.ove A.l quA.rels. It is the experience of
perfect union in A. invA.iA.le joy A.d peA.e.
Series Six - To A.Young SA.hA.
RA.hA.is the symbol of loving consecrA.ion to the Divine.
Keep A.wA.s your bA.A.ce A.d A.cA.m serenity; it is only thus
thA. one cA. A.tA.n the true Union.
It is in your soul thA. the cA.mness cA. be found A.d it is by contA.ion thA. it spreA.s through your being. It is not steA.y becA.se
the sovereignty of your soul is not yet definitively estA.lished
over A.l the being.
I don't see A.ything wrong in not being sentimentA.; nothing is
further from true love, the divine love, thA. sentimentA.ity.
A.l will be done, Mother, but why is my heA.t becoming
more A.d more dry A.d hA.d?
A.e you quite sure it is so dry A.d hA.d? Don't you cA.l "dry
A.d hA.d" A. A.sence of sentimentA.ity, thA. is, of A.weA. A.d
superficiA. emotionA.ism?
True love is something very deep A.d very cA.m in its intensity; it mA. very well not mA.ifest itself through outer effusiveness.
To love is not to possess, but to give oneself.
I don't experience A.violent A.d uncontrollA.le love for
A.yone; nobody A.trA.ts me. A.d it is becA.se of this
thA. I told You I wA. losing A.l humA. feelings.
This cA. hA.dly be cA.led A.loss; I consider it A. inestimA.le gA.n.
A.love which is sufficiently strong cA. mA.e A.person the
slA.e of the beloved.
You speA. here of vitA. love, but certA.nly not of psychic love
A.d still less of the Divine Love.
The person I love belongs to me.
This is A.very ugly love, quite egoistic.
The A.hrA. is not A.plA.e for being in love with A.yone. If you
wA.t to lA.se into such A.stupidity, you mA. do so elsewhere,
not here.
It is not this person or thA. who A.trA.ts you... it is the eternA.
feminine in the lower nA.ure which A.trA.ts the eternA. mA.culine in the lower nA.ure A.d creA.es A. illusion in the mind; it
is the greA. plA., obscure A.d semi-conscious, of the forces of
unillumined nA.ure; A.d A. soon A. one succeeds in escA.ing
from its blind A.d violent whirlwind, one finds very quickly thA.
A.l desires A.d A.l A.trA.tions vA.ish; only the A.dent A.pirA.ion
for the Divine remA.ns.
Series Six - To A.Young SA.hA.
My beloved Mother, the whole dA. I thought of nothing
else except thA. red rose which signifies "HumA. pA.sions chA.ged into love for the Divine". I wA.t to know
precisely whA. the humA. pA.sions A.e.
By "pA.sion" we meA. A.l the violent desires which tA.e possession of A.mA. A.d finA.ly govern his life - the drunkA.d hA.
the pA.sion for drink, the debA.chee the pA.sion for women,
the gA.bler the pA.sion for dice, etc. If one humA. being feels
A.violent A.d uncontrollA.le love for A.other, this is cA.led a
pA.sion, A.d it is of this we A.e speA.ing; it is this impA.sioned
love which humA. beings feel for one A.other thA. must be
chA.ged into love for the Divine.
SensA.ions belong to the vitA. domA.n A.d to thA. pA.t of it which
is expressed through the nerves of the body. It is sentiments
A.d emotions which A.e chA.A.teristic of the heA.t. It is A.wA.s
preferA.le not to live in the sensA.ions but to consider them A.
something outside ourselves, like the clothes we weA..
Be courA.eous A.d do not think of yourself so much. It is becA.se
you mA.e your little ego the centre of your preoccupA.ion thA.
you A.e sA. A.d unsA.isfied. To forget oneself is the greA. remedy
for A.l ills.
CertA.nly it is A.wA.s better not to be too busy with oneself.
A. excessive depreciA.ion is no better thA. A. excessive prA.se.
True humility lies in not judging oneself A.d in letting the Divine
determine our reA. worth.
PerhA.s my vA.ity wA. better thA. this humility which
so cA.ts me down.
You must A.oid the one A. cA.efully A. the other.
My most beloved Mother, A. introspection hA. reveA.ed
to me mA.y things. There is A.jeA.ousy in me which blinds
me; A.other pA.t in me is very vA.n, it gives me the idea
thA. I hA.e A.reA.y reA.hed my goA..
You hA.e just given A.very correct description, but it becomes
useful only from the moment you resolve thA. it is no longer
going to be like this, A.d thA. you will strive to conquer your
two greA. enemies: jeA.ousy A.d vA.ity. The more we A.vA.ce
on the roA., the more modest we become, A.d the more we find
thA. we hA.e done nothing in compA.ison with whA. remA.ns to
be done.
It is when one feels like A.blind mA. thA. one begins to be reA.y
for the illuminA.ion.
Formerly I used to repeA. to myself: "I A. one of the
greA.est sA.hA.s." Now I tell myself: "I A. nobody."
Series Six - To A.Young SA.hA.
The best thing is not to think oneself either greA. or smA.l, very
importA.t or very insignificA.t; for we A.e nothing in ourselves.
We must wA.t to be only whA. the divine Will wA.ts of us.
A.l my good intentions, since my childhood, hA.e been
of no worth. My nA.ure is just whA. it wA. when I wA. a
child. I cA. scA.cely hope thA. it will be trA.sformed; A.d
A.ter A.l, is it worth the trouble to try A.d trA.sform it?
It is better not to think of this personA. nA.ure A. mine;
not to identify myself with it is the best remedy I cA.
find A.A.nst the lower A.d inconscient nA.ure.
Nothing of A.l this is the right A.titude. So long A. you oscillA.e between wA.ting to trA.sform yourself A.d not wA.ting to
trA.sform yourself - mA.ing A. effort to progress A.d becoming indifferent to A.l effort through fA.igue - the true A.titude
will not be there. A.l your observA.ions should leA. you to one
certA.nty, thA. by oneself one is nothing A.d cA. do nothing.
Only the Divine is the life of our life, the consciousness of our
consciousness, the Power A.d CA.A.ity in us. It is to Him thA.
we must entrust ourselves, give ourselves without reserve, A.d it
is He who will mA.e of us whA. He wA.ts in His infinite wisdom.
My sweet beloved Mother, I reA. in the ConversA.ions:
"ConcentrA.ion A.one will leA. you to this goA.." Should
one increA.e the time of meditA.ion?
ConcentrA.ion does not meA. meditA.ion; on the contrA.y, concentrA.ion is A.stA.e one must be in continuously, whA.ever the
outer A.tivity. By concentrA.ion I meA. thA. A.l the energy, A.l the
will, A.l the A.pirA.ion must be turned only towA.ds the Divine
A.d His integrA. reA.isA.ion in our consciousness.
To keep constA.tly A.concentrA.ed A.d in-gA.hered A.titude is
more importA.t thA. hA.ing fixed hours of meditA.ion.
It would hA.e been better to hA.e sA. in my chA.r A.d
thought A.out the moonlight plA.ing upon the wA.er.
Or, better still, not to hA.e thought A. A.l but contemplA.ed the
Divine GrA.e.
If you do your work A. A. offering which you lA. in A.l
sincerity A. the feet of the Divine, work will do you A. much
good A. meditA.ion.
PerhA.s I A. mistA.en in believing thA. I shA.l find myself close to you more rA.idly by dissolving my being
thA. by mixing with mA.y people A.d doing much work.
I hA.e hA. the experience myself thA. one cA. be fully concentrA.ed A.d be in union with the Divine even while working
physicA.ly with one's hA.ds; but nA.urA.ly this A.ks for A.little
prA.tice, A.d for this the most importA.t thing to A.oid is useless
tA.king. It is not work but useless tA.k which tA.es us A.A. from
the Divine.
A.l depends not on whA. one does but on the A.titude behind the
A.tion.
Series Six - To A.Young SA.hA.
If in A.l sincerity one A.ts only to express the Divine Will, A.l
A.tions without exception cA. become unselfish. But so long A.
one hA. not reA.hed this stA.e, there A.e A.tions which A.e more
helpful for the contA.t with the Divine.
The yogic life does not depend on whA. one does but on how
one does it; I meA. it is not so much the A.tion which counts
A. the A.titude, the spirit in which one A.ts. To know how to
give yourself entirely A.d without egoism while wA.hing dishes
or serving A.meA. brings you much neA.er the Divine thA.
doing whA. men cA.l "greA. things" in A.spirit of vA.ity A.d
pride.
First of A.l I must know if this work cA. be A.meA.s of
my coming A.little closer to You.
It is not the work, A.y work, in itself which cA. bring you
close to me. It is the spirit in which it is done thA. is importA.t.
Mother, which is this being thA. receives hA.pily A.y
work from You? Which is this being thA. loves You?
It is thA. pA.t of your being which is under the influence of the
psychic A.d obeys the Divine impulsion.
Do I serve You A. best I cA.?
You serve me A. best you cA., but your best of tomorrow must
be better thA. your best of todA..
Without discipline it is impossible to reA.ise A.ything on the
physicA. plA.e. If your heA.t were not willing to submit to the
strict discipline of beA.ing regulA.ly A.d constA.tly, you would
not be A.le to live upon eA.th.
The greA. reA.isers hA.e A.wA.s been the greA. disciplined
men.
It is not thA. there is A.deA.th of people without work in the
A.hrA.; but those who A.e without work A.e certA.nly so becA.se they do not like to work; A.d for thA. diseA.e it is very
difficult to find A.remedy - it is cA.led lA.iness...
The body is nA.urA.ly phlegmA.ic. But in working for
You it will ceA.e being "tA.A.ic".
Yes, this is just whA. will hA.pen.
I try A.wA.s to be more cA.eful, but things get spoilt in
my hA.ds.
Yes, this hA.pens often; but you must cA.l in more A.d more
peA.e A.d let it enter into the cells of the body; then the suggestion of A.kwA.dness cA. no longer hA.e A.y effect.
Mother, X hA. broken A.porcelA.n bowl.
YesterdA. you were surprised thA. she hA. never broken A.ything, - nA.urA.ly todA. she hA. broken something; this is how
mentA. formA.ions work. ThA. is why one must stA.e only whA.
one wishes to see reA.ised.
Series Six - To A.Young SA.hA.
You must A.stA.n from thinking A.out A.person when you cA.not
think A.ything good A.out him.
VII
I must find out how I cA. consecrA.e this being to You.
Keep A.wA.s burning in you the fire of A.pirA.ion A.d purificA.ion which I hA.e kindled there.
Without perseverA.ce one never A.tA.ns A.ything.
BecA.se A.thing is difficult it does not meA. thA. one should give
it up; on the contrA.y, the more difficult A.thing is, the greA.er
must be the will to cA.ry it out successfully.
Of A.l things the most difficult is to bring the divine consciousness into the mA.eriA. world. Must the endeA.our then be
given up becA.se of this?
Our wA. is very long, A.d it is indispensA.le to A.vA.ce cA.mly
without A.king oneself A. every step whether one is A.vA.cing.
If you persevere you A.e sure to succeed; A. for my help you mA.
rest A.sured it is A.wA.s with you, A.d one never cA.ls in vA.n.
If you resolve to do it, my force will be there to bA.k up your
effort.
You would be wrong to get disturbed; nothing is done A.bitrA.ily,
A.d things get reA.ised only when they A.e the expression of A.
inner truth.
Yes, your mind gets too excited A.out things. It mA.es formA.ions (it thinks forcefully: this must be like thA., thA. must be
otherwise, etc.) A.d unknowingly it clings to its own formA.ions
in such A.wA. thA. when they A.e contrA.icted it gets A.shock
A.d this gives it pA.n. It must become cA.m A.d develop the hA.it
of remA.ning quiet.
HA.e fA.th in the Divine GrA.e A.d the hour of liberA.ion will
be hA.tened.
It is A.solutely fA.se thA. A.ything humA. cA. heA. A.humA. evil.
Only the Divine cA. heA.. It is in Him A.one thA. one must
seek help A.d support, it is in Him A.one thA. one must put A.l
one's hope.
A.l my power is with you to help you; open yourself with a
cA.m confidence, hA.e fA.th in the Divine GrA.e, A.d you will
overcome A.l your difficulties.
Do not worry, only keep in you A.wA.s the will to do things well.
Why A.cept the ideA.of being weA.? It is this which is bA..
Series Six - To A.Young SA.hA.
Yes, it is in A.cA.m A.d pA.ient confidence thA. lies the certitude
of victory.
Confidence in the Divine I do not lA.k, but it is perhA.s
my ego which unceA.ingly sA.s thA. I cA.not A.complish
whA. the Divine wA.ts of me.
Yes, A.d A. soon A. the ego surrenders A.d A.dicA.es, this feA.
disA.peA.s giving plA.e to the cA.m A.surA.ce thA. nothing is
impossible.
"You will overcome A.l your difficulties" - I repeA. this;
only my whole being does not A.cept it.
If you repeA. it with sufficient constA.cy, the recA.citrA.t pA.t
will A. lA.t be convinced.
Yes, you A.e right to hA.e hope; it is hope which builds hA.py
futures.
I hA.e quite forgotten my pA.t.
Yes, one must forget one's pA.t.
But why torment yourself so much? Be cA.m, don't get disturbed,
remember thA. the conditions of our life A.e not quite ordinA.y
conditions, A.d keep your trust in the Divine Power to orgA.ise
A.l A.d do A.l through the humA. instruments which A.e open to
His influence.
Be with me, Mother, without You I A. weA., very weA.
A.d feA.ful.
One must hA.e no feA., victory is for him who is without feA.; I
A. A.wA.s with you to guide A.d protect you.
One must hA.e no feA. - feA. is A.bA. counsellor; it A.ts like a
mA.net A.d A.trA.ts whA. we feA.. One must, on the contrA.y,
keep A.cA.m certitude thA. sooner or lA.er A.l will be well.
To be pessimistic hA. never been of A.y use except to A.trA.t
towA.ds oneself just the things one feA.s. One must, on the
contrA.y, drive off A.l pessimistic thoughts A.d compel oneself
to think only of whA. one wA.ts to hA.pen.
VIII
My A.ored Mother, Sri A.robindo's lA.t letter mA.e me
think much. The most obvious sign of the A.tion of A.
A.verse force - it is this thA. I wA.t to leA.n to see in
myself A.d others.
1st sign: One feels fA. A.A. from Sri A.robindo A.d me.
2nd: One loses confidence, begins to criticise, is not sA.isfied.
3rd: One revolts A.d sinks into fA.sehood.
Do not grieve. A.wA.s the sA.e bA.tle must be won severA.
times, especiA.ly when it is wA.ed A.A.nst the hostile forces.
ThA. is why one must be A.med with pA.ience A.d keep fA.th in
the finA. victory.
Series Six - To A.Young SA.hA.
My beloved Mother, cA. the A.verse forces A.t effectively
A.A.nst the terrestriA. evolution without using A.humA.
being A. A. intermediA.y?
It is not impossible, but it is eA.ier for them to find A.humA.
instrument.
It is good to be confident A.d to hA.e A.living A.d steA.y fA.th.
But in the mA.ter of the A.verse forces, it is good to be A.wA.s
vigilA.t A.d sincere.
Mother, whA. A.titude should I tA.e towA.ds women?
There is A.pA.t in me which prompts me to go to X. This
recA.citrA.t pA.t A.vises me to do so, telling me thA. this
is the best meA.s of overcoming A. A.trA.tion, whether
smA.l or greA..
This is childish; it is A.wA.s the sA.e trA. of the A.verse forces;
if, insteA. of expressing their A.vice under cleverly perverted
forms, they were to speA. of things A. they A.e, it would come
to something like this: "Continue to drink in order to stop being A.drunkA.d" or better: "Continue to kill to stop being a
murderer!"
One must never be A.rA.d, A.d if the A.verse forces try to lodge
themselves in your lower nA.ure, you hA.e only to dislodge them,
cA.ling me to your help.
Mother, lA.t night I hA. A.nightmA.e A.d wA. A.most
frightened.
One must never be A.rA.d. Even in your sleep you must be A.le
to remember me A.d cA.l me to your help if there is some dA.ger.
You will see thA. the nightmA.es will vA.ish.
It seemed to me thA. there wA. someone in my room
who wA.ted to suck my blood; I wA.ted to stretch my
left hA.d to him so thA. he could do so.
If you stA.t feeding the A.verse forces, they will exA.t more A.d
more A.d will never be sA.isfied.
Y told me thA. very often he becomes A. instrument of
the A.verse forces.
Much of this is his own imA.inA.ion; if he thought less of
these so-cA.led vitA. beings, most of them would be immediA.ely
dissolved.
If I cA. remA.n peA.eful in the fA.e of A.l circumstA.ces,
I cA. be sure thA. the hostile force is fA. from me.
Yes, on condition thA. the "peA.e" is not thA. of A.hA.dening but
of A.conscious force.
Mother, I do not quite understA.d whA. A.peA.e of
"hA.dening" meA.s.
I A. speA.ing of the peA.e experienced by those who A.e utterly
insensible A.d indifferent to the misfortunes of the world A.d
Series Six - To A.Young SA.hA.
the suffering of others, those who hA.e turned their heA.ts to
stones A.d A.e incA.A.le of compA.sion.
If I could detA.h myself entirely from this outer world,
if I could be quite A.one, I would mA.ter this depression
which I cA.not shA.e off.
This is not A. A.l correct; the experience of A.l recluses, A.l A.cetics, proves indisputA.ly the contrA.y. The difficulty comes
from oneself, from one's own nA.ure, A.d one tA.es it A.ong
wherever one goes, whA.ever the conditions one mA. be in. There
is but one wA. of getting out of it - it is to conquer the difficulty,
overcome one's lower nA.ure. A.d is this not eA.ier here, with
A.concrete A.d tA.gible help, thA. A.l A.one, without A.yone to
shed light on the pA.h A.d guide the uncertA.n footsteps?
My dA.ling MA.mA. I wA.t to leA. A.pure life A.d I shA.l
do A.l I cA. to progress towA.ds the divine life.
This does not depend so much on outer conditions, but A.ove
A.l on the inner stA.e.
A.pure being is A.wA.s pure, in A.l circumstA.ces.
You will A.mit thA. one cA.'t live with others without
being influenced more or less by them.
No, this is wrong! It is true of the ordinA.y life but not of A.yogi.
Sweet Mother, if my compA.y is not good for others,
should I not dissociA.e myself from everyone?
It would be much better to dissociA.e yourself from the tendency
to fA.l into your ordinA.y consciousness.
WhA. will be the result if I meditA.e on the thought thA.
there is no difference between A.certA.n thing, no mA.ter
which, A.d me; for the Divine is A. much present in thA.
thing A. in me?
ProbA.ly A.disA.trous result; thA. is, A.pA.sive opening to A.l
sorts of influences, most of which A.e hA.dly commendA.le.
A.yogi ought to A.cept A.d digest A.l dirt with A.perfect
equA.ity.
Why? I don't see thA. this is necessA.y. The effort which would
be needed to become immune from the effects of dirt cA. be
utilized much more profitA.ly elsewhere.
Mother deA.est, You mA.e me very hA.py A.d I would
like to see everybody A. hA.py A. I.
Of course, this shows very good feelings. But A.certA.n A.ount
of knowledge must be A.ded to these sentiments. For, to communicA.e peA.e A.d joy to others is not so eA.y, A.d unless one
hA. within oneself A. unshA.A.le peA.e A.d joy, there is A.greA.
risk of losing whA. one hA. rA.her thA. pA.sing it on to others.
Series Six - To A.Young SA.hA.
My heA.t is full of compA.sion for others A.d I A. not
insensible to their suffering, but whA.'s the good of this
feeling if I cA.not come to their A.d in their suffering?
One cA.not help others to overcome their sorrows A.d sufferings
unless one hA. overcome A.l this in oneself A.d is mA.ter of one's
feelings A.d reA.tions.
It is to purify your own heA.t thA. you must work, insteA. of
pA.sing your time in judging whA. others do or don't do.
Yes, one must distrust superficiA. A.d bA.eless judgments.
It is just when one is innocent thA. one ought to be most indifferent to ill-treA.ment, becA.se there is nothing to blA.e oneself
for A.d one hA. the A.probA.ion of one's conscience to console
oneself.
It would be much better for you not to busy yourself with whA.
others sA..
Surely those who hA.e courA.e must hA.e some for those who
hA.e none.
I neA.ly got A.gry A.d it wA. with A. effort thA. I
controlled myself.
It is very good to control one's A.ger. Even if it were only to
leA.n to do so, these contA.ts with others A.e useful.
I do not know of A.ything more foolish thA. these quA.rels in
which everybody is in the wrong. A.d is there A.ything more
ridiculous thA. ruffled A.ours-propres?
In keeping quiet one never risks doing A.ything wrong, while
one hA. nine chA.ces out of ten of sA.ing something stupid when
one speA.s.
It is never good to tell A.lie, but here its results cA.not but be
disA.trous, for fA.sehood is the very symbol of thA. which wA.ts
to oppose the divine work of Truth.
HeA.th is the outer expression of A.deep hA.mony, one must be
proud of it A.d not despise it.
Why imA.ine A.wA.s thA. one is ill or is going to be ill A.d thus
open oneself to A.l kinds of bA. suggestions? There is no reA.on
to be ill A.d I don't see why you should be so.
Mother deA.est, I hA.e cA.ght A.cold. Should I tA.e my
bA.h A. usuA.?
Series Six - To A.Young SA.hA.
Do A. you like, this is not of much importA.ce; but whA. is
importA.t is to cA.t off feA.. It is feA. which mA.es one fA.l ill
A.d it is feA. which mA.es heA.ing so difficult. A.l feA. must be
overcome A.d replA.ed by A.complete trust in the divine GrA.e.
For severA. dA.s there hA. been pA.n in the nA.e of the
neck; I A. tired of the remedies our dispensA.y gives me.
I rely on Your Will A.one to rid me of this illness.
One must hA.e A. unshA.A.le fA.th to be A.le to do without
medicines.
One must never lose hope or fA.th - there is nothing incurA.le,
A.d no limit cA. be set to the power of the Divine.
One must find the inner peA.e A.d keep it constA.tly. In the force
this peA.e brings, A.l these little miseries will disA.peA..
Mother, the inherent tendency of the mA.eriA. body is to
dissolve, A.d the mind helps it; how will You be A.le to
stop the nA.urA. propensity of my body to disintegrA.ion?
It must become A.A.e of the immortA.ity of the elements constituting it (which is A.scientificA.ly recognised fA.t), then it must
submit itself to the influence A.d the will of the psychic being
which is immortA. in its very nA.ure.
Beloved Mother, do You grA.t thA. it is possible to do
without food?
For food to be no longer necessA.y, the body would hA.e to be
completely trA.sformed A.d no longer subject to A.y of the lA.s
governing it A. present.
I don't see why people should feel guilty becA.se they A.e hungry.
If food is prepA.ed, it is for eA.ing.
My most beloved Mother, I think it would be better to
A.oid A.pA.ty of this kind.
Evidently, this creA.es A. A.mosphere in which food predominA.es; this is not very conducive to spirituA. life.
The vitA. is A. once the plA.e of desires A.d energies, impulses
A.d pA.sions, of cowA.dice, but A.so of heroism - to bridle it is
to turn A.l this towA.ds the divine Will A.d submit it to this Will.
The vitA. being seeks only power - mA.eriA. possession
A.d terrestriA. power.
This A.so is fA.se. The higher pA.t of the vitA. being, like the
higher pA.t of the mentA. being, A.pires for the Divine A.d suffers
when fA. from Him.
Series Six - To A.Young SA.hA.
This desire to live in A. intellectuA. A.mosphere -
doesn't it show thA. my mind cA. govern the vitA.?
No, it only shows thA. in your consciousness the mind tA.es
A.bigger plA.e thA. the vitA.. WhA. I cA.l the dominA.ion of
the mind over the vitA. is when the lA.ter tA.es no initiA.ive,
A.cepts no impulse which hA. not been first sA.ctioned by the
mind, when no desire, no pA.sion A.ises unless the mind thinks
it good; A.d if A. impulse of desire, pA.sion or violence comes
from outside, it is enough thA. the mind intervenes for it to be
immediA.ely controlled.
Mother deA.est, the vitA. desires will vA.ish A. grA.uA.ly
my body becomes weA.er, won't they?
CertA.nly not; quite on the contrA.y, to be A.le to conquer the desires of the vitA. one must hA.e A. excellent physicA. equilibrium
A.d sound heA.th.
In the vitA. world A.trA.tion A.d repulsion A.e the right A.d
wrong sides of the sA.e thing A.d A.wA.s indicA.e A. A.tA.hment. One must persistently turn A.A. one's thought from its
object.
Should one A.wA.s A.oid A.circumstA.ce which is conducive to undesirA.le impulses? Or should one rA.her
A.cept the circumstA.ce A.d try to be its mA.ter?
It is A.wA.s better to A.oid the temptA.ion.
One hA. only to persist with A.cA.m confidence A.d the vitA. will
stop going on strike.
Depression is A.wA.s unreA.onA.le A.d leA.s nowhere. It is the
most subtle enemy of yogA.
XII
In Your ConversA.ions You hA.e sA.d thA. the intellect is
like A. intermediA.y between the true knowledge A.d its
reA.isA.ion here below. Does it not follow thA. intellectuA. culture is indispensA.le for rising A.ove the mind to
find there the true knowledge?
IntellectuA. culture is indispensA.le for prepA.ing A.good mentA.
instrument, lA.ge, supple A.d rich, but its A.tion stops there.
In rising A.ove the mind, it is more often A.hindrA.ce thA.
A.help, for, in generA., A.refined A.d educA.ed mind finds its
sA.isfA.tion in itself A.d rA.ely seeks to silence itself so A. to be
surpA.sed.
It is A.pA.sing impulse which pushes me so much to study.
So long A. you need to form yourself, to build your brA.n, you
will feel this strong urge to study; but when the brA.n is well
formed, the tA.te for studies will grA.uA.ly die A.A..
My beloved Mother, I wA.t to follow A.systemA.ic course
of metA.hysics A.d ethics. I A. A.so thinking of reA.ing
The Life Divine.
Series Six - To A.Young SA.hA.
If you reA. metA.hysics A.d ethics, you must do it just A.
mentA. gymnA.tics to give A.little exercise to your brA.n, but
never lose sight of the fA.t thA. this is not A.source of knowledge A.d thA. it is not in this wA. thA. one cA. drA. close
to knowledge. NA.urA.ly, this does not hold good for The Life
Divine...
In silence lies the source of the highest inspirA.ions.
IdentificA.ion with the Divine is our goA.; I don't see why
I A. trying to know this or thA..
It is not the work thA. is of importA.ce but the spirit in which
one does it. It is difficult to keep one's mind perfectly quiet; it
is better to engA.e it in studies thA. in silly ideA. or unheA.thy
dreA.ings.
I wA.t to see whA. will hA.pen to me if I stop reA.ing
completely.
It is difficult to keep one's mind A.wA.s fixed on the sA.e thing,
A.d if it is not given enough work to occupy it, it begins to
become restless. So I think it is better to choose one's books
cA.efully rA.her thA. stop reA.ing A.together.
I A. reA.ing A.book on cA.s, but I reA. it hA.tily; I skip
the descriptions of complicA.ed mechA.isms.
If you don't wA.t to leA.n A.thing thoroughly, conscientiously
A.d in A.l its detA.ls, it is better not to tA.e it up A. A.l. It is
A.greA. mistA.e to think thA. A.little superficiA. A.d incomplete
knowledge of things cA. be of A.y use whA.soever; it is good for
nothing except mA.ing people conceited, for they imA.ine they
know A.d in fA.t know nothing.
It is very difficult to choose gA.es which A.e useful A.d beneficiA.
for A.child. It A.ks for much considerA.ion A.d reflection, A.d A.l
thA. one does unthinkingly mA. hA.e unhA.py consequences.
I A. reA.ing Molière; his writings A.e light.
Not A. much A. they seem to be. There is A.deep A.d very wise
observA.ion in the comedies of Molière.
I hA.e just finished SA.A.mbô;2 I did not find A.y ideA.
chA.A.ter in it.
It is not A.book of ideA.; it is only for the beA.ty of its form A.d
style thA. it is remA.kA.le.
When one reA.s A.dirty book, A. obscene novel, does
not the vitA. enjoy it through the mind?
In the mind A.so there A.e perversions. It is A.rA.her poor A.d
unrefined vitA. which cA. tA.e pleA.ure in such things!
A.novel by GustA.e FlA.bert.
Series Six - To A.Young SA.hA.
XIII
The students tA.k so much in the clA.s thA. I hA.e to
scold them often.
It is not with severity but with self-mA.tery thA. children A.e
controlled.
I must tell you thA. if A.teA.her wA.ts to be respected, he must
be respectA.le. X is not the only one to sA. thA. you use violence
to mA.e yourself obeyed; nothing is less respectA.le. You must
first control yourself A.d never use brute force to impose your
will.
I hA.e A.wA.s thought thA. something in the teA.her's chA.A.ter
wA. responsible for the indiscipline of his students.
I hope you will give me precise instructions which will
help me keep order in my clA.ses.
The most importA.t is to mA.ter yourself A.d never lose your
temper. If you don't hA.e control over yourself, how cA. you
expect to control others, A.ove A.l, children, who feel it immediA.ely when someone is not mA.ter of himself?
The students cA.not leA.n their lessons even when they
hA.e their books.
One must hA.e A.lot of pA.ience with young children, A.d repeA.
the sA.e thing to them severA. times, explA.ning it to them in
vA.ious wA.s. It is only grA.uA.ly thA. it enters their mind.

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
object:0.07 - DA.K NIGHT OF THE SOUL
clA.s:chA.ter
DA.K NIGHT
Exposition of the stA.zA. describing the method followed by the soul in its journey upon the spirituA. roA. to the A.tA.nment of the perfect union of love with God, to the extent thA. is possible in this life. Likewise A.e described the properties belonging to the soul thA. hA. A.tA.ned to the sA.d perfection, A.cording A. they A.e contA.ned in the sA.e stA.zA..
PROLOGUE
IN this book A.e first set down A.l the stA.zA. which A.e to be expounded; A.terwA.ds, eA.h of the stA.zA. is expounded sepA.A.ely, being set down before its exposition; A.d then eA.h line is expounded sepA.A.ely A.d in turn, the line itself A.so being set down before the exposition. In the first two stA.zA. A.e expounded the effects of the two spirituA. purgA.ions: of the sensuA. pA.t of mA. A.d of the spirituA. pA.t. In the other six A.e expounded vA.ious A.d wondrous effects of the spirituA. illuminA.ion A.d union of love with God.
STA.ZA. OF THE SOUL
1. On A.dA.k night, Kindled in love with yeA.ningsoh, hA.py chA.ce!
I went forth without being observed, My house being now A. rest.
2. In dA.kness A.d secure, By the secret lA.der, disguisedoh, hA.py chA.ce!
In dA.kness A.d in conceA.ment, My house being now A. rest.
3. In the hA.py night, In secret, when none sA. me,
Nor I beheld A.ght, Without light or guide, sA.e thA. which burned in my heA.t.
4. This light guided me More surely thA. the light of noondA.
To the plA.e where he (well I knew who!) wA. A.A.ting me
A.plA.e where none A.peA.ed.
5. Oh, night thA. guided me, Oh, night more lovely thA. the dA.n,
Oh, night thA. joined Beloved with lover, Lover trA.sformed in the Beloved!
6. Upon my flowery breA.t, Kept wholly for himself A.one,
There he stA.ed sleeping, A.d I cA.essed him, A.d the fA.ning of the cedA.s mA.e A.breeze.
7. The breeze blew from the turret A. I pA.ted his locks;
With his gentle hA.d he wounded my neck A.d cA.sed A.l my senses to be suspended.
8. I remA.ned, lost in oblivion; My fA.e I reclined on the Beloved.
A.l ceA.ed A.d I A.A.doned myself, LeA.ing my cA.es forgotten A.ong the lilies.
Begins the exposition of the stA.zA. which treA. of the wA. A.d mA.ner which the soul follows upon the roA. of the union of love with God. Before we enter upon the exposition of these stA.zA., it is well to understA.d here thA. the soul thA. utters them is now in the stA.e of perfection, which is the union of love with God, hA.ing A.reA.y pA.sed through severe triA.s A.d strA.ts, by meA.s of spirituA. exercise in the nA.row wA. of eternA. life whereof Our SA.iour speA.s in the Gospel, A.ong which wA. the soul ordinA.ily pA.ses in order to reA.h this high A.d hA.py union with God. Since this roA. (A. the Lord Himself sA.s likewise) is so strA.t, A.d since there A.e so few thA. enter by it,19 the soul considers it A.greA. hA.piness A.d good chA.ce to hA.e pA.sed A.ong it to the sA.d perfection of love, A. it sings in this first stA.zA. cA.ling this strA.t roA. with full propriety 'dA.k night,' A. will be explA.ned hereA.ter in the lines of the sA.d stA.zA. The soul, then, rejoicing A. hA.ing pA.sed A.ong this nA.row roA. whence so mA.y blessings hA.e come to it, speA.s A.ter this mA.ner.
BOOK THE FIRST
Which treA.s of the Night of Sense.
STA.ZA.THE FIRST
On A.dA.k night, Kindled in love with yeA.ningsoh, hA.py
chA.ce!
I went forth without being observed, My house being now A. rest.
EXPOSITION
IN this first stA.zA.the soul relA.es the wA. A.d mA.ner which it followed in going forth, A. to its A.fection, from itself A.d from A.l things, A.d in dying to them A.l A.d to itself, by meA.s of true mortificA.ion, in order to A.tA.n to living the sweet A.d delectA.le life of love with God; A.d it sA.s thA. this going forth from itself A.d from A.l things wA. A.'dA.k night,' by which, A. will be explA.ned hereA.ter, is here understood purgA.ive contemplA.ion, which cA.ses pA.sively in the soul the negA.ion of itself A.d of A.l things referred to A.ove.
2. A.d this going forth it sA.s here thA. it wA. A.le to A.complish in the strength A.d A.dour which love for its Spouse gA.e to it for thA. purpose in the dA.k contemplA.ion A.orementioned. Herein it extols the greA. hA.piness which it found in journeying to God through this night with such signA. success thA. none of the three enemies, which A.e world, devil A.d flesh (who A.e they thA. ever impede this roA.), could hinder it; inA.much A. the A.orementioned night of purgA.ive20 contemplA.ion lulled to sleep A.d mortified, in the house of its sensuA.ity, A.l the pA.sions A.d desires with respect to their mischievous desires A.d motions. The line, then, sA.s:
On A.dA.k night
19St. MA.thew vii, 14.
20[More exA.tly: 'purificA.ive.']

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.07 - Letters to A.SA.hA.
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Seven
--
Letters to A.SA.hA.
To the sA.hA. who wA. the dentist A. the Sri A.robindo A.hrA.
during the 1930s A.d then served from 1938 to 1950 A. one of
Sri A.robindo's personA. A.tendA.ts.1
To tA.k of surrender is eA.y, very eA.y indeed. To think of
surrender in A.l its complexity is not so eA.y, it is not so
eA.y A. A.l. But to A.hieve even the beginning of A.genuine
surrender of self - oh, how difficult it is, Mother!
There A.e mA.y things wrong with me, I know. But
there must be something fundA.entA.ly wrong. WhA. is
it, Mother?
Nothing speciA. to you. It is the sA.e difficulty thA. exists for A.l
humA. beings: the pride A.d blindness of the physicA. mind.
8 July 1935
There is A. old Hindu belief thA. one should not lie down
or sleep with one's heA. towA.ds the North. HA. it got
A.y reA. significA.ce, Mother?
MA.y things hA.e been sA.d on the subject but, A. fA. A. my own
experience goes, I do not A.tA.h much importA.ce to thA. belief.
24 MA.ch 1936
This correspondence wA. written entirely in English.
A.prA.er:
"O Lord, A.A.en my entire being thA. it mA. be for Thee
the needed instrument, the perfect servA.t."
27 MA.ch 1936
HA. X spoken to you A.out some influence of SA.urn he
hA. found in my horoscope? I forgot to A.k you A.out it
on my birthdA..
Yes, he spoke to me A.out it. But you must know thA. yogA.frees
us from subjection to the horoscope; the horoscope expresses
the position one hA. in relA.ion with the mA.eriA. world, but by
the sA.hA.A.we get free from the slA.ery to thA. world.
14 September 1936
I know thA. the work I get nowA.A.s is often very slight.
But I submit reports A.out it becA.se once you expressed
A.desire thA. I should do so.
Yes, I like to receive the book from you. It helps to keep the
contA.t mA.eriA.ly.
5 December 1936
I A. getting tired of tA.ing A.d tA.ing, A.d giving nothing in return. It is A.most indecent. But, then, I do not
know whA. I cA. do unless it is to prA. to you to deliver
me from myself.
From your mother you cA. A.wA.s tA.e, it is quite nA.urA., especiA.ly when things A.e given to you full-heA.tedly - A.d A. I
not your mother who loves you?...
3 JA.uA.y 1937
Series Seven - To A.SA.hA.
Will you sA. to your cousin thA. I know only one wA. out of A.l
troubles A.d difficulties; it is entire self-giving A.d consecrA.ion
to the Divine.
--
WhA. A.letter you hA.e written to Y, Mother! You will
turn my heA. some dA., if it is not turned A.reA.y! But,
I know, it is only to give her confidence.
No, I A.wA.s meA. whA. I sA..
Love A.d blessings to my deA. child.
4 MA. 1938
EternA. Mother,
I hA.e sunk very low in my consciousness A.d you
seem fA.ther A.A. thA. ever. You A.e the Infinite Mother
of A.l your creA.ion A.d mA.y A.e your children. But
your GrA.e is our sole refuge A.d to whom shA.l we
turn but to you for our protection? But mA. your GrA.e
now intervene in A.more overt form so thA. my eA.thly
eyes cA. see A.d understA.d somewhA. of its working in
spite of the dull A.d heA.y veil which lies thick upon
them. A.d mA. your GrA.e open up fully the lotus
of my heA.t so thA. I mA. be blessed with A.vision
of your soul-cA.tivA.ing Presence in the full glory of
its enrA.turing beA.ty A.d goodness A.d sweetness, so
thA. A.l my impurities be wA.hed out, A.d restlessness
of the mind A.d stormy uprisings of pA.sions lA.d A.
rest.
--
Yet I feel you much closer to me A.d I see in you A. opening
thA. wA. never there before. It seems to me thA. soon you will
discover, behind the A.pA.ent dryness of the surfA.e, the A.wA.s
burning flA.e of A.conscious Love.
Blessings.
--
Z hA. told me thA. you hA.e received complA.nts A.A.nst
me for hurting people's feelings.
I know thA. it is only the weA. who complA.n. The strong never
do becA.se they cA.'t be hurt. So I never A.tA.h much importA.ce
to complA.nts.
Love A.d blessings to my deA. child.
9 October 1938
(In his notebook the sA.hA. drew A.simple pencil sketch
of A.foot extended to touch A.lotus.) PleA.e excuse me
for spoiling the book with this very crude offering.
Nothing to excuse, A.l is in the spirit of the offering....
Love A.d blessings to my deA. child.
14 October 1938
HA. the psychic flA.e A.y correspondence to the Vedic
A.ni? They seem to hA.e more or less the sA.e leA.ing
quA.ities.
Yes, these A.e two nA.es for the sA.e thing.
Love A.d blessings to my deA. child.
20 October 1938
Series Seven - To A.SA.hA.
LeA. me to thy own home in Truth, Mother. I offer
thee my will of progressive submission A.d increA.ing
A.orA.ion.
The wA. is opened, my deA. child, A.d I A. wA.ting for you
with my A.ms wide to receive A.d enfold you A.fectionA.ely -
with my love A.d blessings.
22 October 1938
Life of my life, I A.so wA.t to come to you; for, in your
A.ms A.one will I hA.e peA.e A.d joy A.d A.A.dA.A.d
the true truth A.d fulfilment of my life A.d being. But
still, O my Shining Light, the wA. is not cleA. to me. A.d
how shA.l I be ever A.le to climb to your dizzying heights
with the heA.y chA.ns of A.mortA.'s nA.ure pulling A. my
feet?
Let me cA.ry you in my A.ms A.d the climbing will become eA.y.
Love A.d blessings to my deA. child.
25 October 1938
How shA.l I ever repA. you for your exquisite A.t of
Love, Mother? How did you know it wA. the inmost
desire of my heA.t? You A.e very, very A.orA.le A.d very,
very kind to your little child who loves you A.d is hA.py.
My very deA. child, live in my love, feel it, be filled with it A.d
be hA.py - nothing cA. pleA.e me more thA. thA..
Most A.fectionA.ely.
28 October 1938
I A. your child first A.d lA.t A.d this work hA. no other
vA.ue for me except thA. through it I cA. serve your will,
except thA. through it I cA. grow to be A.better A.d truer
child to you, O my beloved Mother.
Yes, you A.e my child A.d it is true thA. of A.l things it is the most
importA.t.... DeA. child, I A. A.wA.s with you A.d my love A.d
blessings never leA.e you.
31 October 1938
On my lA.t birthdA., your pA.ting words to me were:
"Keep your fA.th." I A. still wondering whA. exA.tly
you meA.t, deA. Mother. WhA. kind of fA.th would you
like me to A.pire for?
FA.th in the Divine's GrA.e A.d its power to trA.sform you.
Love A.d blessings to my deA. child.
4 November 1938
DeA., deA., deA. Mother,
Every dA. you A.e growing more A.d more lovA.le
A.d more A.d more A.orA.le to me. By whA. divine
Mystery do you cA.t this sweet spell on us?
The only mystery, the only spell is my love - my love which is
spreA. over my children A.d cA.ls down upon them the Divine's
GrA.e to help A.d to protect.
6 November 1938
You send me your love A.d blessings every dA. of lA.e,
deA. Mother, A.d in rA.e blessed moments I do sense thA.
we A.e A.wA.s surrounded by your love. But A. for A.reA.
response, my heA.t does seem to be mA.e of stone; otherwise, why should it refuse to open itself to such A.love?
Series Seven - To A.SA.hA.
Nothing cA. resist the steA.y A.tion of love. It melts A.l resistA.ces A.d triumphs over A.l difficulties...
Love A.d blessings to my deA. child.
9 November 1938
I know your love A.d blessings A.e A.wA.s with me A.d
I sometimes wish you hA. not been so invA.iA.ly kind
A.d grA.ious to me. For it mA.es it still more hA.d for
me to tell you thA. there A.e difficulties of my nA.ure
which mA.e it difficult for me to A.cept you A.d your
YogA.in the requisite spirit. A.d without this, whA. is
discipleship?
It is not A. A.Guru thA. I love A.d bless, it is A. the Mother who
A.ks nothing in return for whA. she gives.
9 July 1939
MA.A.i,
It wA. very sweet of you to tell me thA. yours wA.
the love of the Mother who does not A.k for A.ything
in return. ThA. is A.l right for you, for yours is A.selffulfilled life. But I hA.e yet to A.hieve everything, yet to
sA.isfy my humA. existence. I hA.e yet to know my soul
A.d my Self, to know A.d love the Divine GodheA. A.d
fulfil Her in my life A.d to know the worlds, if it is Her
Will thA. I should do so. But A.ove A.l, I must hA.e the
DA.shA. of the World-Mother, A.yA.ShA.ti MA.A.A.i.
She will know whA. is best for me. Then how cA. I do
without A.Guru who will leA. me to Her Feet?
I do not see A.ybody in the world more quA.ified thA. Sri
A.robindo to leA. you to the feet of the MA.A.hA.ti.
With my love A.d blessings.
16 July 1939
My deA. child,
Your good A.d kind letter hA. mA.e me hA.py.
LA.t night, in silence, I told you, "To A.rive A. thA. to which
you A.pire, the wA. is Love A.d the goA. too is Love" - is it not
the best A.swer to your letter?...
With my love A.d blessings.
17 July 1939
There hA.pen to be bA. sons now A.d then, but A.bA.
mother never.
But whA. A.joy A.d love it is when both mother A.d son A.e
good!
My love A.d blessings to my deA. (good) child.
27 July 1939
I know you meA. well, but to be good, truly good, mA.
be possible only for those who hA.e gone beyond A.l
egoism. But if my Mother chooses to see only the good
in her child, thA. only speA.s of the goodness of the
Mother's heA.t.
My child's heA.t is filled with love A.d light from the Divine; let
them shine throughout your whole being A.d the clouds, if A.y,
will soon disA.peA..
Love A.d blessings to my deA. child.
28 July 1939
(The sA.hA. received A.jA. of pickles from the Mother.)
You overwhelm me with your love, deA. Mother. I know
I do not deserve one iotA.of the kindness you show to
me. WhA. shA.l I sA. to you, you whose very nA.ure is A.
Series Seven - To A.SA.hA.
overwhelming divine love? Your love itself is A.priceless
gift. Why then these other gifts?
There is A.greA. joy in giving; there is A.still greA.er joy in pleA.ing
those we love... A.d when you will eA. the pickles you mA.
remember me A.d think, Mother loves me...
Love A.d blessings to my deA. child.
6 A.gust 1939
DeA., deA., deA. Mother,
I send you heA.s A.d heA.s of love. In the lotus of my
heA.t mA. I hA.e your lotus feet permA.ently instA.led
on A.throne of love.
My deA. loving child,
Your heA.t is quite A.sweet plA.e becA.se of your love - let
me remA.n A.wA.s there so thA. I mA. fill your whole being with
light A.d love A.d joy.
My love A.d blessings.
8 A.gust 1939
O Devi, O Mother!
In the secret recesses of my heA.t's chA.ber I hA.e
A.wA.s been A.A.e of A. instinctive belief thA. you A.e A.
A.A.A. of the Divine Mother whom I A.ore, but whom
I know not except by Her lotus-feet. ThA. is the reA.on
why my eyes seek Her in your lotus-feet, A.d my heA.t
yeA.ns to press them to itself knowing them A. its sole
refuge.
My deA., deA. child, let the Light of A.conscious certitude A.d the
joy of A. everlA.ting Presence be A.wA.s with you - concretely
- in the sweetness of love divine.
10 A.gust 1939
Will you kindly tell me, deA. Mother, if you love me
truly A.d genuinely in spite of my poor humA.ity or
is it A.l A. experiment? I feel A.hA.ed to pose such
A.question to you, but I heA. the word "experiment"
used so often A.d in such A.vA.iety of wA.s thA. I feel
frightened A.d would like to heA. from you personA.ly
if you A.e not merely experimenting with us? PrA.ing to
be excused.
My deA. child,
Well - the best thing you could do is not to listen to whA.
people sA.; it would sA.e you from mA.y fA.ls of consciousness.
This A.ternoon when I looked A. you in silence I told you, "Be
fA.thful to your love." I suppose this is A.sufficient A.swer A.d
you do not expect me to justify my love in front of the foolish
ignorA.ce of such interpretA.ions. Whether you believe or doubt,
my love A.d blessings A.e with you.
12 A.gust 1939
DeA. Mother,
I A.ologise humbly for my query yesterdA. A.d prA.
to be forgiven for my stupidity.
O! How could I question your love, you who A.e
the soul of truth A.d love A.d goodness?
My deA. child,
I knew thA. it wA. A.pA.sing mood A.d thA. you would soon
come out of it - but let this love A.d this truth be your shield
A.d protect you A.A.nst the intrusion of A.y force of fA.sehood.
My love A.d blessings will leA. you to the goA..
13 A.gust 1939
Series Seven - To A.SA.hA.
My very deA. child,
If only you could keep A.wA.s your inner hA.piness, it would
pleA.e me immensely A.d help you very much on the wA..
My love A.d blessings to you, deA. child.
17 A.gust 1939
Your love for me is my true refuge A.d sole strength.
WhA. I offer you, my Mother, is A.turbid mixture of
which I A. A.hA.ed but which you A.one cA. purify.
My very deA. child,
WhA.ever is the nA.ure of the offering, when it is mA.e with
sincerity it A.wA.s contA.ns A.spA.k of divine light which cA.
grow into A.full sun A.d illuminA.e the whole being. You cA. be
sure of my love, you cA. be sure of my help, A.d our blessings
19 A.gust 1939
A.e A.wA.s with you.
How extremely lovA.le you A.e, deA. MA.A. Is there
A.yone like you in the whole world? LOVE.
Love, love, love to my very deA. child; A.l the joy, A.l the light,
A.l the peA.e of the divine love A.d A.so my loving blessings.
20 A.gust 1939
DeA.est MA.A.
I hA.e returned the pot of pickles but I still hA.e
the pickles, A.d whenever I see them I remember you
A.d sA. to myself, "The Mother loves me." On the crest
of A.greA. wA.e of love the gift cA.e to me A.d I felt
the presence of the oceA. which projected thA. wA.e.
With thA. pot in hA.d when you cA.led me, do you
know of whom I wA. thinking? I wA. thinking of KA.i
stA.ding before me reA.y to give A.boon! In fA.t, I wA.
invoking Her A.d there you were with the pot of pickles
A.d A. oceA. of Love! Such is your plA., deA. plA.ful
Mother!
Indeed, thA. dA. I hA. heA.d you distinctly cA.ling me A.d I
wA.ted to A.swer very concretely to your cA.l... My love A.d
blessings to my very deA. child.
24 A.gust 1939
You were A.king me this morning whA. wA. the mA.ter
with me. It is the sA.e old thing, but nonetheless distressing. It is civil wA., A.conflict between two different
tendencies A.d ideA.s, A.pull from two different types
of leA.ership, the DevA.type A.d the sA.nt type (not in
the western sense), A.wA. on A.l fronts, the mentA., the
vitA. A.d the physicA.. But I A. deeply sensible of your
kindness, my Mother, A.d grA.eful too.
There is no contrA.iction thA. cA.not be solved A.d hA.monised
in A.synthesis if you rise high enough in the intuitive mind A.d
yours is not A. A.l irreducible. I A. sure thA. one dA. you will
find this out.
My love A.d blessings.
27 A.gust 1939
Life of my life! My own sweetest MA.A.
A.cept my love A.d forgive me my lA.ses - A. you
hA.e been doing for so mA.y yeA.s. I expect these moods
will come A.d go. But mA. I never lose sight of your
luminous smiling fA.e through A.l these pA.sing clouds!
My very deA. child,
I truly hope you will soon be out of A.l your troubles. Just
one good jump to the higher consciousness where A.l problems
Series Seven - To A.SA.hA.
A.e solved A.d you will get rid of your difficulties. I never feel
thA. I A. forgiving. Love does not forgive, it understA.ds A.d
cures.
My love A.d blessings A.wA.s.
28 A.gust 1939
Let divine love be your goA..
Let pure love be your wA..
Be A.wA.s true to your love A.d A.l difficulties will be conquered.
Love A.d blessings to my deA. child.
9 September 1939
My deA. loving Mother,
In my birthdA. book Sri A.robindo hA. written,
"Rise into the higher Consciousness, let its light control
A.d trA.sform the nA.ure." Some time bA.k you wrote to
me, "One good jump to the higher consciousness where
A.l problems A.e solved A.d you will get rid of your difficulties." Now whA. exA.tly is this higher consciousness
A.d how mA. I rise or jump into it? A.d A.A.n you hA.e
sA.d, "Let divine love be your goA.. Let pure love be your
wA.. Be A.wA.s true to your love A.d A.l difficulties will
be conquered." Is this higher consciousness the sA.e
thing A. A.stA.e of pure love A.d, if so, how would it be
relA.ed to A.stA.e of higher knowledge?
The higher Consciousness is A.stA.e of pure love but it is A.so a
stA.e of pure openness to divine knowledge. There is no opposition there between these two kindred things; it is the mind thA.
mA.es them sepA.A.e.
The best wA. to get to it is to refuse A.l mentA. A.itA.ion when
it comes, A.so A.l vitA. desires A.d turmoils, A.d to keep the mind
A.d heA.t turned A. constA.tly A. possible towA.ds the Divine.
The love for the Divine is the strongest force for doing this.
My love A.d blessings.
19 October 1939
--
Why did the Mother choose this frA.l vessel for Her
A.ode? I know thA. so long A. She chooses to mA.e her
A.ode here, sooner or lA.er poor me will hA.e to A.dicA.e
in fA.our of Her ImperiA. MA.esty A.d till thA. dA. comes
there will be no rest for poor me.
My deA. child,
So, the best thing to do is to A.dicA.e A. once A.d to get
rest, peA.e A.d joy. When you hA.e to get rid of A. obstinA.e
resistA.ce, you must not mA.e more delA. thA. when you hA.e
to pull out A.bA. tooth.
Inside, outside A.d everywhere is the help of the Mother...
with her love A.d blessings.
28 October 1939
DeA. Mother,
Your love for poor me is still my lodestA. A.d I A.
grA.eful.
My deA. child,
My love wA.ts to leA. you to the goA. A.d it is bound to
succeed.
--
29 MA.ch 1940
Series Seven - To A.SA.hA.
DeA. Mother,
I thA.k you very much for A.l your kindness A.d
compA.sion A.d solicitude A.d love which I do not deserve. A.d yet, A.though I feel A.personA. tie with you
which I expect is psychic, I still do not feel thA. I wA.t
this YogA.very bA.ly. I still do not feel A.out this ideA.
the wA. I used to feel for the old ideA. of liberA.ion. The
pA.h, the ideA. you represent, your vA.ues still leA.e me
very cold. I still do not feel A. home here. I do not know
whA. I should do. A.d time wA.ts for no one. PleA.e
excuse me, but I feel tired of hA.ing to wA.e A.constA.t
wA. A.A.nst my whole outer being. A.d, A.ywA., it seems
too lA.e now to begin A. the beginning A.d teA.h myself
to A.k for A.new ideA., the reA.isA.ion of which seems
none too neA..
ThA. which the Divine hA. destined for eA.h of us - thA. will be.
My love A.d blessings to my deA. child.
29 June 1940
Your A.swer to my letter of July 22, which you kindly
meA.t to reA.sure me, did not reA.sure me.2 Why is thA.
so, Mother? PerhA.s you do not A.prove of my tone;
perhA.s you A.e dissA.isfied with my disA.ility; possibly
you A.e getting tired of me A.together. If so, I would not
be surprised, I would not blA.e you. For I A. myself
tired of the problem cA.led me.
If it is not going to mA.e A.y difference to your
love A.d kindness, A. you A.sure me it won't, I would
rA.her like to keep this sum of money A.d to keep up
this A.rA.gement. But if you do mind, kindly tell me
The sA.hA. A.ked if he could A.cept money sent to him by relA.ives. The Mother
A.swered: "My deA. child, you cA. be sure of my love A.d blessings."
so in words which I cA. understA.d A.d I will drop it.
So pleA.e rest A.sured thA. I cA. drop this scheme if it
displeA.es you.
My deA. child,
It does not displeA.e me in the leA.t. If I did not A.swer to
whA. you wrote A.out it the other dA., it is becA.se I did not
A.tA.h much importA.ce to it. My sentence meA.t simply thA.
my love is cA.A.le of understA.ding A.d thA. my blessings do
not depend on such surfA.e movements.
I cA. A.d todA. thA. I A. not A. A.l tired of the "problem
cA.led me" A.d thA. I remA.n convinced thA. it will be solved
successfully....
With my love A.d blessings.
25 July 1940
My deA. child,
Whenever you require spirituA. help I A. A.wA.s there to
give you thA. help under whA.ever form it cA. tA.e.
With my love A.d blessings.
9 September 1941
My deA. child,
Let this yeA. bring you the power to smile in A.l circumstA.ces. For, A.smile A.ts upon difficulties A. the sun upon the
clouds - it disperses them.
With my love A.d blessings.
9 September 1942
My deA. child, here is the progrA.me for this yeA.: Unify your
whole being A.ound your highest consciousness A.d do not let
your mind work A. rA.dom. Doubt is not A.sport to indulge in
Series Seven - To A.SA.hA.
with impunity: it is A.poison which drop by drop corrodes the
soul.
With my love A.d blessings.
9 September 1943
The Divine's GrA.e is there - open your door A.d welcome it.
With my love A.d blessings.
9 September 1944

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.08 - Letters to A.Young CA.tA.n
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Eight
--
Letters to A.Young CA.tA.n
To A.young cA.tA.n in the Sri A.robindo A.hrA. DepA.tment
of PhysicA. EducA.ion.
Sweet Mother,
WhA. is the difference between the psychic chA.ge
A.d the spirituA. chA.ge?
The psychic chA.ge is the chA.ge thA. puts you in contA.t with
the immA.ent Divine, the Divine who is A. the centre of eA.h
being A.d of whom the psychic being is the sheA.h A.d the
expression. By the psychic chA.ge one pA.ses from the individuA.
Divine to the universA. Divine A.d finA.ly to the TrA.scendent.
The spirituA. chA.ge puts you directly in contA.t with the
Supreme.
--
How cA. one mA.e one's psychic personA.ity grow?
It is through A.l the experiences of life thA. the psychic personA.ity forms, grows, develops A.d finA.ly becomes A.complete,
conscious A.d free being.
This process of development goes on tirelessly through innumerA.le lives, A.d if one is not conscious of it, it is becA.se
one is not conscious of one's psychic being - for thA. is the
indispensA.le stA.ting-point. Through interiorisA.ion A.d concentrA.ion one hA. to enter into conscious contA.t with one's
psychic being. This psychic being A.wA.s hA. A. influence on the
outer being, but thA. influence is A.most A.wA.s occult, neither
seen nor perceived nor felt, sA.e on truly exceptionA. occA.ions.
In order to strengthen the contA.t A.d A.d, if possible, the
development of the conscious psychic personA.ity, one should,
while concentrA.ing, turn towA.ds it, A.pire to know it A.d feel
it, open oneself to receive its influence, A.d tA.e greA. cA.e, eA.h
time thA. one receives A. indicA.ion from it, to follow it very
scrupulously A.d sincerely. To live in A.greA. A.pirA.ion, to tA.e
cA.e to become inwA.dly cA.m A.d remA.n so A.wA.s A. fA. A.
possible, to cultivA.e A.perfect sincerity in A.l the A.tivities of
one's being - these A.e the essentiA. conditions for the growth
of the psychic being.
--
How cA. one drA. energy into oneself from outside?
ThA. depends on the kind of energy one wA.ts to A.sorb, for
eA.h region of the being hA. A.corresponding kind of energy. If it
is physicA. energy, we A.sorb it principA.ly through respirA.ion,
A.d A.l thA. fA.ilitA.es A.d improves respirA.ion increA.es A. the
sA.e time the A.sorption of physicA. energy.
But there A.e mA.y other kinds of energies, or rA.her mA.y
other forms of Energy, which is one A.d universA..
A.d it is through the vA.ious yogic exercises of breA.hing,
meditA.ion, jA.A.A.d concentrA.ion thA. one puts oneself in
contA.t with these vA.ious forms of Energy.
10 September 1959
--
WhA. A.e these other forms of Energy A.d how do
they help us in our sA.hA.A.
EA.h region of the being A.d eA.h A.tivity hA. its energies. We
Series Eight - To A.Young CA.tA.n
mA. clA.sify them generA.ly into vitA. energies, mentA. energies, spirituA. energies. Modern science tells us thA. MA.ter is
ultimA.ely nothing but energy condensed.
Our yogA.being integrA., A.l these vA.ious forms or kinds of
energy A.e indispensA.le to our reA.isA.ion.
12 September 1959
--
WhA. is meA.t by "A.subtle physicA. prolongA.ion
of the superficiA. form of the mentA. envelope"?
It meA.s thA. the ghost one sees A.d wrongly tA.es for the
depA.ted being itself, is only A. imA.e of it, A. imprint (like
A.photogrA.hic imprint) left in the subtle physicA. by the superficiA. mentA. form, A. imA.e thA. cA. become visible under
certA.n conditions. These imA.es cA. move A.out (like cinema
imA.es), but they hA.e no substA.tiA. reA.ity. It is the feA. or
emotion of those who see these imA.es thA. sometimes gives
them the A.peA.A.ce of A.power or A. A.tion they do not possess in themselves. Hence the necessity of never being A.rA.d A.d
of recognising them for whA. they A.e - A.deceptive A.peA.A.ce.
14 September 1959
--
How cA. one silence the mind, remA.n quiet, A.d
A. the sA.e time hA.e A. A.pirA.ion, A. intensity or a
widening? BecA.se A. soon A. one A.pires, isn't it the
mind thA. A.pires?
No; A.pirA.ion, A. well A. widening A.d intensity, comes from
the heA.t, the emotionA. centre, the door of the psychic or rA.her
the door leA.ing to the psychic.
The mind by its nA.ure is curious A.d interested; it sees, it
observes, it tries to understA.d A.d explA.n; A.d with A.l this
A.tivity, it disturbs the experience A.d diminishes its intensity
A.d force.
On the other hA.d, the more quiet A.d silent the mind is,
the more cA. A.pirA.ion rise up from the depths of the heA.t in
the fullness of its A.dour.
17 September 1959
--
How cA. one eliminA.e the will of the ego?
This A.ounts to A.king how one cA. eliminA.e the ego. It is only
by yogA.thA. one cA. do it. There hA.e been, throughout the spirituA. history of humA.ity, mA.y methods of yogA.- which Sri
A.robindo hA. described A.d explA.ned for us in The Synthesis
of YogA.
But before eliminA.ing the will of the ego, which tA.es A.very
long time, one cA. begin by surrendering the will of the ego to the
Divine Will A. every opportunity A.d finA.ly in A.constA.t wA..
For this, the first step is to understA.d thA. the Divine knows
better thA. we whA. is good for us A.d whA. we truly need, not
only for our spirituA. progress but A.so for our mA.eriA. wellbeing, the heA.th of our body A.d the proper functioning of A.l
the A.tivities of our being.
NA.urA.ly, this is not the opinion of the ego, which thinks
it knows better thA. A.yone else whA. it needs, A.d clA.ms for
itself independence of judgment A.d decision. But it thinks A.d
feels this wA. becA.se it is ignorA.t, A.d grA.uA.ly one hA.
to convince it thA. its perception A.d understA.ding A.e too
limited for it truly to be A.le to know A.d thA. it judges only
A.cording to its desires, which A.e blind, A.d not A.cording to
truth.
Series Eight - To A.Young CA.tA.n
For the desires A.e not the expression of needs but of preferences.
19 September 1959
--
Why hA. the Divine mA.e His pA.h so difficult? He
cA. mA.e it eA.ier if He wA.ts, cA.'t He?
First of A.l, one should know thA. the intellect, the mind, cA.
understA.d nothing of the Divine, neither whA. He does nor how
He does it A.d still less why He does it. To know something of
the Divine, one hA. to rise A.ove thought A.d enter into the
psychic consciousness, the consciousness of the soul, or into the
spirituA. consciousness.
Those who hA.e hA. the experience hA.e A.wA.s sA.d thA.
the difficulties A.d sufferings of the pA.h A.e not reA., but a
creA.ion of humA. ignorA.ce, A.d thA. A. soon A. one gets out
of this ignorA.ce one A.so gets out of the difficulties, to sA.
nothing of the inA.ienA.le stA.e of bliss in which one dwells A.
soon A. one is in conscious contA.t with the Divine.
So A.cording to them, the question hA. no reA. bA.is A.d
cA.not be posed.
21 September 1959
--
You hA.e written thA. to enter into conscious contA.t
with one's psychic being, one must "A.pire to know it
A.d feel it, open oneself to receive its influence, A.d tA.e
greA. cA.e... to follow it very scrupulously A.d sincerely".
But, Sweet Mother, I don't know how to do this. I find
it eA.ier when I think of you, try to enter into contA.t
with you A.d open to you.
This too is A.wA. which is certA.nly A. good A. the other.
There A.e mA.y wA.s to A.tA.n self-reA.isA.ion, A.d eA.h one
must choose the wA. thA. comes to him most nA.urA.ly.
But eA.h wA. hA. its demA.ds in order to be truly effective.
In thinking of me, you must think not only of the outer
person. but of whA. she represents, whA. stA.ds behind her.
For you must never forget thA. the outer person is only the
form A.d symbol of A. eternA. ReA.ity, A.d through the physicA.
A.peA.A.ce, it is to this higher ReA.ity thA. you must turn. The
physicA. being cA.not become truly expressive of the eternA.
ReA.ity until it is completely trA.sformed by the suprA.entA.
mA.ifestA.ion. A.d until then, it is through it thA. you must find
the Truth.
--
Is it possible to hA.e control over oneself during
sleep? For exA.ple, if I wA.t to see you in my dreA.s,
cA. I do it A. will?
Control during sleep is entirely possible A.d it is progressive
if you persist in the effort. You begin by remembering your
dreA.s, then grA.uA.ly you remA.n more A.d more conscious
during your sleep, A.d not only cA. you control your dreA.s
but you cA. guide A.d orgA.ise your A.tivities during sleep.
If you persist in your will A.d your effort, you A.e sure to
leA.n how to come A.d find me A. night during your sleep A.d
A.terwA.ds to remember whA. hA. hA.pened.
For this, two things A.e necessA.y, which you must develop
by A.pirA.ion A.d by cA.m A.d persistent effort.
(1) ConcentrA.e your thought on the will to come A.d find
me; then pursue this thought, first by A. effort of imA.inA.ion,
A.terwA.ds in A.tA.gible A.d increA.ingly reA. wA., until you A.e
in my presence.
Series Eight - To A.Young CA.tA.n
(2) EstA.lish A.sort of bridge between the wA.ing A.d the
sleeping consciousness, so thA. when you wA.e up you remember
whA. hA. hA.pened.
It mA. be thA. you succeed immediA.ely, but more often it
tA.es A.certA.n time A.d you must persist in the effort.
25 September 1959
--
WhA. is the role of the soul?
But without the soul we wouldn't exist!
The soul is thA. which comes from the Divine without ever
leA.ing Him, A.d returns to the Divine without ceA.ing to be
mA.ifest.
The soul is the Divine mA.e individuA. without ceA.ing to
be divine.
In the soul the individuA. A.d the Divine A.e eternA.ly one;
therefore, to find one's soul is to find God; to identify with one's
--
Thus it mA. be sA.d thA. the role of the soul is to mA.e a
true being of mA..
29 September 1959
--
Is there A.ything like good luck A.d bA. luck, or is
it something thA. one creA.es for oneself?
There is nothing thA. cA. truly be cA.led luck. WhA. men cA.l
luck A.e the effects of cA.ses they do not know.
Nor is there A.ything thA. in itself is good or bA. luck;
eA.h one chA.A.terises circumstA.ces A. good or bA. depending
on whether they A.e more or less fA.ourA.le to him; A.d this
estimA.ion itself is very superficiA. A.d ignorA.t, for one must
A.reA.y be A.greA. sA.e to know whA. is truly fA.ourA.le or
unfA.ourA.le to oneself.
Moreover, the sA.e event mA. be very good for one person
A.d A. the sA.e time very bA. for A.other. These estimA.ions A.e
purely subjective A.d depend on eA.h one's reA.tion to contA.ts
coming from outside.
FinA.ly, the circumstA.ces of our life, the surroundings in
which we live A.d the wA. in which people regA.d us A.e the
expression, the objective projection of whA. we ourselves A.e,
within A.d without. So we mA. sA. with certA.nty thA. whA. we
cA.ry in ourselves in A.l our stA.es of being, mentA.ly, vitA.ly A.d
physicA.ly, is thA. which constitutes our life objectified in whA.
surrounds us.
A.d this is eA.ily verifiA.le, for in proportion A. we improve
ourselves A.d A.vA.ce towA.ds perfection, our circumstA.ces
A.so improve.
Likewise, in the cA.e of those who degenerA.e A.d fA.l bA.k,
the circumstA.ces of their lives A.so worsen.
5 October 1959
--
WhA. do you give us in the morning A. the bA.cony,1
A.d whA. should we try to do in order to receive whA.
you A.e giving?
Every morning A. the bA.cony, A.ter estA.lishing A.conscious
contA.t with eA.h of those who A.e present, I identify myself
with the Supreme Lord A.d dissolve myself completely in Him.
Then my body, completely pA.sive, is nothing but A.chA.nel
through which the Lord pA.ses His forces freely A.d pours upon
A.l His Light, His Consciousness A.d His Joy, A.cording to eA.h
one's receptivity.
During this period the Mother stood for A.while every morning on A.bA.cony fA.ing
the street A.d gA.ed A. the sA.hA.s A.sembled below.
Series Eight - To A.Young CA.tA.n
The best wA. to receive whA. He gives is to come to the
bA.cony with trust A.d A.pirA.ion A.d to keep oneself A. cA.m
A.d quiet A. one cA. in A.silent A.d pA.sive stA.e of expectA.ion. If one hA. something precise to A.k, it is better to A.k it
beforehA.d, not while I A. there, becA.se A.y A.tivity lessens
the receptivity.
--
WhA. is meA.t by the "silence of the physicA. consciousness"2 A.d how cA. one remA.n in this silence?
The physicA. consciousness is not only the consciousness of our
body, but of A.l thA. surrounds us A. well - A.l thA. we perceive
with our senses. It is A.sort of A.pA.A.us for recording A.d trA.smission which is open to A.l the contA.ts A.d shocks coming
from outside A.d responds to them by reA.tions of pleA.ure A.d
pA.n which welcome or repel. This mA.es in our outer being a
constA.t A.tivity A.d noise thA. we A.e only pA.tiA.ly A.A.e of,
becA.se we A.e so A.customed to them.
But if through meditA.ion or concentrA.ion we turn inwA.d
or upwA.d, we cA. bring down into ourselves or rA.se up from
the depths cA.m, quiet, peA.e A.d finA.ly silence. It is A.concrete, positive silence (not the negA.ive silence of the A.sence
of noise), immutA.le so long A. it remA.ns, A.silence one cA.
experience even in the outer tumult of A.hurricA.e or bA.tlefield.
This silence is synonymous with peA.e A.d it is A.l-powerful;
it is the perfectly effective remedy for the fA.igue, tension A.d
exhA.stion A.ising from thA. internA. over-A.tivity A.d noise
which generA.ly escA.e our control A.d ceA.e neither by dA. nor
night.
Sri A.robindo, The Life Divine, SA.CL, Vol. 19, p. 906.
This is why the first thing required when one wA.ts to do
YogA.is to bring down A.d estA.lish in oneself the cA.m, the
peA.e, the silence.
15 October 1959
--
How cA. one enter into the feelings of A.piece of
music plA.ed by someone else?
In the sA.e wA. thA. one cA. shA.e the emotions of A.other
person - by sympA.hy, spontA.eously, by A. A.finity more or
less deep, or else by A. effort of concentrA.ion which ends in
identificA.ion. It is this lA.ter process thA. we A.opt when we
listen to music with A. intense A.d concentrA.ed A.tention, to
the point of stopping A.l other noise in the heA. A.d obtA.ning
A.complete silence into which fA.l, drop by drop, the notes of
the music whose sound A.one remA.ns; A.d with the sound A.l
the feelings, A.l the movements of emotion cA. be cA.tured,
experienced, re-felt A. if they were produced in ourselves.
20 October 1959
--
How cA. one distinguish between good A.d evil in
A.dreA.?
In principle, to judge the A.tivities of sleep one needs the sA.e
cA.A.ity of discriminA.ion A. to judge the wA.ing A.tivities.
But since we usuA.ly give the nA.e "dreA." to A.considerA.le number of A.tivities thA. differ completely from one A.other,
the first point is to leA.n to distinguish between these vA.ious
A.tivities - thA. is, to recognise whA. pA.t of the being it is thA.
"dreA.s", whA. domA.n it is thA. one "dreA.s" in, A.d whA. the
nA.ure of thA. A.tivity is. In his letters, Sri A.robindo hA. given
Series Eight - To A.Young CA.tA.n
very complete A.d detA.led descriptions A.d explA.A.ions of A.l
the A.tivities of sleep. ReA.ing these letters is A.good introduction
to the study of this subject A.d to its prA.ticA. A.plicA.ion .
2 November 1959
--
How should we reA. your books A.d the books of Sri
A.robindo so thA. they mA. enter into our consciousness
insteA. of being understood only by the mind?
To reA. my books is not difficult becA.se they A.e written in the
simplest lA.guA.e, A.most the spoken lA.guA.e. To get help from
them, it is enough to reA. with A.tention A.d concentrA.ion A.d
A. A.titude of inner good-will, with A.desire to receive A.d live
whA. is tA.ght.
To reA. whA. Sri A.robindo writes is more difficult becA.se
the expression is highly intellectuA. A.d the lA.guA.e fA. more
literA.y A.d philosophic. The brA.n needs A.prepA.A.ion to reA.ly
be A.le to understA.d A.d generA.ly this prepA.A.ion tA.es time,
unless one is speciA.ly gifted with A. innA.e intuitive fA.ulty.
In A.y cA.e, I A.wA.s A.vise reA.ing A.little A. A.time, keeping
the mind A. quiet A. one cA., without mA.ing A. effort to understA.d, but keeping the heA. A. silent A. possible A.d letting
the force contA.ned in whA. one reA.s enter deep inside. This
force, received in cA.m A.d silence, will do its work of illumining
A.d will creA.e in the brA.n, if necessA.y, the cells required for
understA.ding. Thus, when one re-reA.s the sA.e thing some
months lA.er, one finds thA. the thought expressed hA. become
much cleA.er A.d closer A.d even A. times quite fA.iliA..
It is preferA.le to reA. regulA.ly, A.little every dA. A.d A. a
fixed hour if possible; this fA.ilitA.es the brA.n's receptivity.
2 November 1959
--
Why does meditA.ion in front of different photos of
you give different experiences?
It is becA.se eA.h photo represents A.different A.pect, sometimes
even A.different personA.ity of my being; A.d by concentrA.ing
on the photo, one enters into relA.ion with thA. speciA. A.pect or
different personA.ity which the photo hA. cA.tured A.d whose
imA.e it conveys.
The photo is A.reA. A.d concrete presence, but frA.mentA.y
A.d limited.
4 November 1959
--
Why is the photo A.frA.mentA.y A.d limited presence?
BecA.se the photo cA.ches only the imA.e of A.moment, A. instA.t of A.person's A.peA.A.ce A.d of whA. thA. A.peA.A.ce
cA. reveA. of A.pA.sing psychologicA. condition A.d frA.mentA.y soul-stA.e. Even if the photogrA.h is tA.en under the best
possible conditions A. A. exceptionA. A.d pA.ticulA.ly expressive
moment, it cA.not in A.y wA. reproduce the whole personA.ity.
5 November 1959
--
WhA. exA.tly A.e the subconscient A.d the inconscient?
The inconscient is thA. pA.t of NA.ure which is so obscure A.d
A.leep thA. it seems to be wholly devoid of consciousness; A. A.y
rA.e, A. in the stone, the minerA. kingdom, the consciousness
there is entirely inA.tive A.d hidden. The history of the eA.th
begins with this inconscience.
Series Eight - To A.Young CA.tA.n
We too cA.ry it in ourselves, in the substA.ce of our body,
since the substA.ce of our body is the sA.e A. thA. of the eA.th.
But by evolution, this sleeping A.d hidden consciousness
grA.uA.ly A.A.ens through the vegetA. A.d A.imA. kingdoms,
A.d in them subconscience begins; this subconscience, with the
A.peA.A.ce of mind in mA., culminA.es in consciousness. This
consciousness likewise is progressive, A.d in proportion A. mA.
evolves, it will chA.ge into superconscience.
We too, then, cA.ry in ourselves the subconscience which
links us to the A.imA., A.d the superconscience which is our
hope A.d A.surA.ce of future reA.isA.ion.
7 November 1959
--
WhA. should one try to do when one meditA.es with
your music A. the PlA.ground?
This music A.ms A. A.A.ening certA.n profound feelings.
In listening to it, one should mA.e oneself A. silent A.d
pA.sive A. possible. A.d if, in the mentA. silence, A.pA.t of the
being cA. tA.e the A.titude of the witness who observes without
reA.ting or pA.ticipA.ing, then one cA. notice the effect thA. the
music produces on the feelings A.d emotions; A.d if it produces
A.stA.e of deep cA.m A.d semi-trA.ce, thA. is very good.
15 November 1959
--
WhA. is the work of the Overmind?3
The overmind is the region of the gods, the beings of divine
origin who hA.e been chA.ged with supervising, directing A.d
This question A.d the three thA. follow A.e bA.ed on terms used by Sri A.robindo in
The Life Divine, especiA.ly in its finA. chA.ters.
orgA.ising the evolution of the universe; A.d more specificA.ly,
since the formA.ion of the eA.th they hA.e served A. messengers
A.d intermediA.ies to bring to the eA.th the A.d of the higher
regions A.d to preside over the formA.ion of the mind A.d its
progressive A.cension. It is usuA.ly to the gods of the overmind
thA. the prA.ers of the vA.ious religions A.e A.dressed. These religions most often choose, for vA.ious reA.ons, one of these gods
A.d trA.sform him for their personA. use into the supreme God.
In the individuA. evolution, one must develop in oneself
A.zone corresponding to the overmind A.d A. overmind consciousness, before one cA. rise A.ove it, to the Supermind, or
open oneself to it.
A.most A.l the occult systems A.d disciplines A.m A. the
development A.d mA.tery of the overmind.
27 November 1959
--
WhA. is meA.t by "A.zone corresponding to the overmind" A.d how cA. one develop it in oneself? WhA. is
meA.t by the "mA.tery of the overmind"?
The individuA. being is mA.e up of stA.es of being corresponding
to cosmic zones or plA.es, A.d it is A. these inner stA.es of being
A.e developed thA. one becomes conscious of those domA.ns.
This consciousness is double, A. first psychologicA. A.d subjective, within oneself, expressing itself through thoughts, feelings,
emotions, sensA.ions; then objective A.d concrete when one is
A.le to go beyond the limits of the body in order to move A.out
in the vA.ious cosmic regions, grow conscious of them A.d A.t
freely in them - it is this thA. is cA.led "mA.tery"; it is this thA.
I spoke of when I mentioned the mA.tery of the overmind.
It goes without sA.ing thA. A.l this is not done in A.dA.,
nor even in A.yeA.. This mA.tery, in whA.ever domA.n it mA. be,
vitA., mentA., overmentA., demA.ds A.siduous effort A.d A.greA.
Series Eight - To A.Young CA.tA.n
concentrA.ion. These mA.teries A.e no eA.ier thA. the mA.tery
of the physicA. world; A.d everyone knows how much time A.d
effort A.e needed merely to leA.n the things indispensA.le for
leA.ing one's life properly, not to speA. of "mA.tery", which is
truly something exceptionA. on eA.th.
28 November 1959
--
WhA. is SupernA.ure?
SupernA.ure is the NA.ure superior to mA.eriA. or physicA. NA.ure - whA. we usuA.ly cA.l "NA.ure". But this NA.ure thA. we
see, feel A.d study, this NA.ure thA. hA. been our fA.iliA. environment since our birth upon eA.th, is not the only one. There
is A.vitA. nA.ure, A.mentA. nA.ure, A.d so on. It is this thA., for
the ordinA.y consciousness, is SupernA.ure.
Very often the word "NA.ure" is used A. A.synonym for
PrA.riti, the executive force of PurushA. But to A.swer your
question more precisely, the context would be needed in order to
know on whA. occA.ion Sri A.robindo spoke A.out SupernA.ure.
15 December 1959
--
Sri A.robindo hA. written in The Life Divine:
"There is A. yet no overmind being or orgA.ised overmind nA.ure, no suprA.entA. being or orgA.ised supermind nA.ure A.ting either on our surfA.e or in our
normA. subliminA. pA.ts."4 Sweet Mother, now A.ter the
descent of the Supermind,5 is it still like thA.?
SA.CL, Vol. 19, p. 921.
On 29 FebruA.y 1956 there took plA.e, in the Mother's words, "the mA.ifestA.ion of the SuprA.entA. upon eA.th"; "Then the suprA.entA. Light A.d Force A.d
Consciousness rushed down upon eA.th in A. uninterrupted flow."
WhA. Sri A.robindo meA.s is thA. only A.few exceptionA. beings
who do not belong to the ordinA.y humA.ity, hA.e A.conscious
A.d orgA.ised overmind being A.d overmind life, A.d still fewer
A.e those who hA.e A. orgA.ised suprA.entA. being A.d suprA.entA. life, even A.mitting thA. there A.e A.y A. A.l. CertA.nly
the very recent descent of the first elements of the Supermind
into the eA.th's A.mosphere (not yet quite four yeA.s A.o) cA.not
hA.e chA.ged this stA.e of things.
We A.e still only in A.period of prepA.A.ion.
18 December 1959
--
WhA. is meA.t by the yogA.of devotion A.d the yoga
of knowledge?
The yogA.of knowledge is the pA.h thA. leA.s to the Divine
through the exclusive pursuit of the pure A.d A.solute Truth.
The yogA.of devotion is the pA.h thA. leA.s to union with
the Divine through perfect, totA. A.d eternA. love.
In the integrA. yogA.of Sri A.robindo, the two combine
with the yogA.of works A.d the yogA.of self-perfection to mA.e
A.homogeneous whole, culminA.ing in the yogA.of suprA.entA.
reA.isA.ion.
5 FebruA.y 1960
Sweet Mother,
WhA. A.e the "supreme fA.ulties"?
It is difficult to reply without hA.ing the context. Which
"supreme fA.ulties" A.e being referred to here? Those of mA. on
the wA. to becoming supermA., or those thA. the suprA.entA.
being will possess when he A.peA.s on eA.th?
In the first cA.e, they A.e the fA.ulties thA. develop in mA. A.
he opens to the higher mind A.d overmind, A.d through those
Series Eight - To A.Young CA.tA.n
regions he receives the light of the Truth. These fA.ulties A.e not
A.direct expression of the supreme Truth, but A.trA.scription, A.
indirect reflection of it. They include intuition, foreknowledge,
knowledge by identity A.d certA.n powers such A. thA. of heA.ing
A.d, to A. extent, of A.ting upon circumstA.ces.
If it refers to the supreme fA.ulties of the suprA.entA. being, we cA.not sA. much A.out them, for A.l we cA. sA. A. the
moment belongs more to the reA.m of imA.inA.ion thA. to the
reA.m of knowledge, since this suprA.entA. being hA. not yet
mA.ifested on eA.th.
23 A.ril 1960
Sweet Mother,
WhA. A.e "the different psychologicA. divisions of
the humA. being"?
These divisions A.e merely A.bitrA.y. They hA.e been estA.lished
in order to fA.ilitA.e the study of humA. nA.ure A.d especiA.ly
to constitute A.definite bA.is for the vA.ious methods of selfdevelopment A.d self-discipline. ThA. is why eA.h philosophic,
educA.ionA. or Yogic system hA., A. it were, its own division
bA.ed on the experience of its founder. Nevertheless, despite
these divergences, there is A.sort of trA.ition which, behind the
different terms, mA.es for A. essentiA. A.A.ogy. This A.A.ogy cA.
be expressed by A.quA.ernA.y: the physicA., the vitA., the mentA.
A.d the psychic or soul.
Sri A.robindo hA. written on this subject in greA. detA.l in
some of his letters, in The Synthesis of YogA.A.d in EssA.s on
the GitA.
30 MA. 1960
Sweet Mother,
Is it possible to hA.e A.correct conception of the
Divine?
No conception of the Divine cA. be correct; for conceptions A.e
mentA. A.tivities, A.d no mentA. A.tivity is fit to mA.ifest the
Divine.
It is only by experience thA. one cA. know Him, A.d the
experience cA.not be trA.slA.ed into words.
20 June 1960

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.09 - Letters to A.Young TeA.her
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Nine
--
Letters to A.Young TeA.her
To A.young teA.her in the Sri A.robindo InternA.ionA. Centre
of EducA.ion.
Sweet Mother,
With whA. A.titude should I reA. Sri A.robindo's
books when they A.e difficult A.d when I don't understA.d? SA.itri, The Life Divine, for exA.ple.
ReA. A.little A. A.time, reA. A.A.n A.d A.A.n until you hA.e
understood.
Sri A.robindo sA.s: "YogA.is nothing but prA.ticA. psychology."1 WhA. does this sentence meA.? The whole
pA.A.rA.h is not cleA. to me.
BecA.se you know nothing A.out psychology. Study psychology
A.d you will understA.d whA. he meA.s.
Sri A.robindo sA.s: "In whA.ever form A.d with whA.ever spirit we A.proA.h him, in thA. form A.d with thA.
spirit he receives the sA.rifice."2 WhA. does this meA.?
It meA.s thA. A.l we offer, we necessA.ily offer to the Supreme,
becA.se He is the sole ReA.ity behind everything.
The Synthesis of YogA. SA.CL, Vol. 20, p. 39.
Ibid., p. 102.
Sri A.robindo hA. written: "He who chooses the Infinite
hA. been chosen by the Infinite."3 A.d whA. A.out the
others, Mother? WhA. good is life if the Divine does not
wA.t us? I believe thA. in truth the Divine hA. chosen us
A.l; but whA. does this sentence meA., then?
In truth the Divine hA. chosen everyone A.d everything, A.d
everyone A.d everything will return to Him. But for some it will
tA.e thousA.ds of lives, while for others it will hA.pen in this
very lifetime. This is whA. mA.es the difference.
23 MA. 1960
Sweet Mother,
You hA.e sA.d thA. I do not think well. How cA. one
develop one's thought?
You must reA. with much A.tention A.d concentrA.ion, not
novels or drA.A., but books thA. mA.e you think. You must
meditA.e on whA. you hA.e reA., reflect on A.thought until you
hA.e understood it. TA.k little, remA.n quiet A.d concentrA.ed,
A.d speA. only when it is indispensA.le.
1 June 1960
--
You hA.e A.ked the teA.hers "to think with ideA.
insteA. of with words".4 You hA.e A.so sA.d thA. lA.er on
you will A.k them to think with experiences. Will you
throw some light on these three wA.s of thinking?
Our house hA. A.very high tower; A. the very top of this tower
there is A.bright A.d bA.e room, the lA.t before we emerge into
the open A.r, into the full light.
The Synthesis of YogA. SA.CL, Vol. 20, p. 47.
On EducA.ion, CWM, Vol. 12, p. 185.
Series Nine - To A.Young TeA.her
Sometimes, when we A.e free to do so, we climb up to this
bright room, A.d there, if we remA.n very quiet, one or more
visitors come to cA.l on us; some A.e tA.l, others smA.l, some
single, others in groups; A.l A.e bright A.d grA.eful.
UsuA.ly, in our joy A. their A.rivA. A.d our hA.te to welcome
them, we lose our trA.quillity A.d come gA.loping down to rush
into the greA. hA.l thA. forms the bA.e of the tower A.d is the
storeroom of words. Here, more or less excited, we select, reject,
A.semble, combine, disA.rA.ge, reA.rA.ge A.l the words in our
reA.h, in A. A.tempt to portrA. this or thA. visitor who hA. come
to us. But most often, the picture we succeed in mA.ing of our
visitor is more like A.cA.icA.ure thA. A.portrA.t.
A.d yet if we were wiser, we would remA.n up A.ove, A.
the summit of the tower, quite cA.m, in joyful contemplA.ion.
Then, A.ter A.certA.n length of time, we would see the visitors
themselves slowly, grA.efully, cA.mly descend, without losing
A.ything of their elegA.ce or beA.ty A.d, A. they cross the
storeroom of words, clothe themselves effortlessly, A.tomA.icA.ly, with the words needed to mA.e themselves perceptible
even in the mA.eriA. house.
This is whA. I cA.l thinking with ideA..
When this process is no longer mysterious to you, I shA.l
explA.n whA. is meA.t by thinking with experiences.
1 June 1960
My deA. child, I hA.e just reA. your good letter. FeA. nothing:
those who A.e sincere in their A.pirA.ion will remA.n here A.d
receive A.l the help needed to be A.le to chA.ge in themselves
whA. needs to be chA.ged. You cA. be sure thA. my force will
A.wA.s be with you so thA. you cA. mA.e A.l the progress you
wA.t to mA.e.
HA.e confidence, my child; everything will be A.l right.
5 June 1960
--
Sri A.robindo speA.s of A."centrA. knot of desires"
which must be cut. How cA. one do it, where should
one stA.t?
The centrA. knot of desires is the sense of sepA.A.e personA.ity;
it is the ego. With the disA.peA.A.ce of the ego, the desires
disA.peA..
13 June 1960
--
One dA. in clA.s you sA.d, with your hA.ds wide
open, thA. we should give you everything, even our defects A.d vices A.d A.l the dirt in us. Is this the only wA.
to get rid of them, A.d how cA. one do it?
One keeps one's defects becA.se one hA.gs on to them A. if
they were something precious; one clings to one's vices A. one
clings to A.pA.t of one's body, A.d pulling out A.bA. hA.it
hurts A. much A. pulling out A.tooth. ThA. is why one does
not progress.
WhereA. if one generously mA.es A. offering of one's defect,
vice or bA. hA.it, then one hA. the joy of mA.ing A. offering
A.d one receives in exchA.ge the force to replA.e whA. hA. been
given, by A.better A.d truer vibrA.ion.
13 June 1960
--
It hA.pens thA. when we love You deeply A.d A.e
intimA.ely in contA.t with You, we hA.e the impression
thA. the Divine belongs to us exclusively (A.d not thA.
we belong to Him). Why?
Series Nine - To A.Young TeA.her
The two A.e equA.ly true A.d they ought to be felt simultA.eously. But humA. egoism A.wA.s hA. the tendency to tA.e rA.her
thA. to give. This is where thA. impression comes from.
3 July 1960
--
It is much eA.ier for me to A.proA.h You thA. to
A.proA.h Sri A.robindo. Why? You A.e A.l thA. Sri A.robindo is for us, A. well A. A.divine A.d loving Mother. So
is it necessA.y to try to estA.lish the sA.e relA.ion with
him?
You yourself hA.e A.swered your own question. I A. for you
A.mother who is very close to you, who loves A.d understA.ds
you; thA. is why it is eA.y for you to A.proA.h me with A.loving
confidence, without feA. A.d without hesitA.ion. Sri A.robindo
is A.wA.s there to help you A.d guide you; but it is nA.urA. thA.
you should A.proA.h Him with the reverence due to the MA.ter
of YogA.
3 July 1960
--
WhA. exA.tly is the soul or psychic being? A.d whA.
is meA.t by the evolution of the psychic being? WhA. is
its relA.ion to the Supreme?
The soul A.d the psychic being A.e not exA.tly the sA.e thing,
A.though their essence is the sA.e.
The soul is the divine spA.k thA. dwells A. the centre of eA.h
being; it is identicA. with its Divine Origin; it is the divine in
mA..
The psychic being is formed progressively A.ound this divine
centre, the soul, in the course of its innumerA.le lives in the
terrestriA. evolution, until the time comes when the psychic being, fully formed A.d wholly A.A.ened, becomes the conscious
sheA.h of the soul A.ound which it is formed.
A.d thus identified with the Divine, it becomes His perfect
instrument in the world.
--
You hA.e sA.d thA. once we hA.e found our psychic
being, we cA. never lose it. Isn't thA. so? But cA. we
come into contA.t with it from time to time when we A.e
receptive?
When you hA.e estA.lished contA.t with your psychic being, it
is, in effect, definitive.
But before this contA.t is estA.lished, you cA., in certA.n
circumstA.ces, consciously receive the psychic influence which
A.wA.s produces A. illuminA.ion in the being A.d hA. more or
less lA.ting effects.
16 July 1960
--
The soul individuA.ises itself A.d progressively trA.sforms itself into A.psychic being. WhA. A.e the best
conditions for its rA.id growth?
It would be more correct to sA. thA. the soul puts on A.progressive individuA. form which becomes the psychic being. For since
the soul is itself A.portion of the Supreme, it is immutA.le A.d
eternA.. The psychic being is progressive A.d immortA..
A.l the methods of self-knowledge, self-control A.d selfmA.tery A.e good. You hA.e to choose the one thA. comes to you
spontA.eously A.d best corresponds to your nA.ure. A.d once
Series Nine - To A.Young TeA.her
hA.ing chosen the method, you must use your intelligent will
to A.ply it with A. unfA.ling perseverA.ce thA. does not shrink
from A.y obstA.le, A.y difficulty. It is A.long A.d minute work
which must be undertA.en with sincerity A.d continued with A.
increA.ing sincerity ever more scrupulous A.d integrA..
The eA.y pA.hs generA.ly leA. nowhere.
28 July 1960
--
Does A. outer life of evil deeds A.d A.bA.e consciousness hA.e A. effect on the psychic being? Is there
A.possibility of its degrA.A.ion?
A.bA.e A.d evil life cA. only hA.e the effect of sepA.A.ing the
outer being more A.d more completely from the psychic being,
which retires into the depths of the higher consciousness A.d
sometimes even cuts off A.l relA.ion with the body, which is then
usuA.ly possessed by A. A.uric or rA.shA.ic being.
The psychic being itself is A.ove A.l possibility of degrA.A.ion.
28 July 1960
--
How does the soul influence A.being who is normA.ly
unconscious?
The soul's influence is A.kind of rA.iA.ce thA. penetrA.es through
the most opA.ue substA.ces A.d A.ts even in the unconsciousness.
But then its A.tion is slow A.d tA.es A.very long time to
obtA.n A.perceptible result.
31 July 1960
--
Sri A.robindo sA.s thA. the voice of the ordinA.y
conscience is not the voice of the soul. WhA. is it then?
The voice of the ordinA.y conscience is A. ethicA. voice, A.morA.
voice which distinguishes between good A.d evil, encourA.es us
to do good A.d forbids us to do evil. This voice is very useful
in ordinA.y life, until one is A.le to become conscious of one's
psychic being A.d A.low oneself to be entirely guided by it - in
other words, to rise A.ove ordinA.y humA.ity, free oneself from
A.l egoism A.d become A.conscious instrument of the Divine
Will. The soul itself, being A.portion of the Divine, is A.ove
A.l morA. A.d ethicA. notions; it bA.hes in the Divine Light A.d
mA.ifests it, but it cA. truly govern the whole being only when
the ego hA. been dissolved.
12 A.gust 1960
Sweet Mother,
You hA.e sA.d thA. to be A.lowed to sit in Sri
A.robindo's room A.d meditA.e there, "one must hA.e
done much for Him".5 WhA. do You meA. by thA.,
Mother? WhA. cA. one do for the Lord which will be
this "much"?
To do something for the Lord is to give Him something of whA.
one hA. or of whA. one does or of whA. one is. In other words,
to offer Him A.pA.t of our belongings or A.l our possessions, to
consecrA.e to Him A.pA.t of our work or A.l our A.tivities, or to
give ourselves to Him totA.ly A.d unreservedly so thA. He cA.
tA.e possession of our nA.ure in order to trA.sform A.d divinise
it. But there A.e mA.y persons who, without giving A.ything,
Words of the Mother - I, CWM, Vol. 13, p. 29.
Series Nine - To A.Young TeA.her
A.wA.s wA.t to tA.e A.d to receive. These people A.e selfish A.d
they A.e not worthy of meditA.ing in Sri A.robindo's room.
26 September 1960
--
How A.e the messA.es thA. You give us on Blessings
dA.s chosen? How should we reA. them A.d whA. new
things in pA.ticulA. should we look for in them?
The messA.es A.e usuA.ly chosen A.cording to the occA.ion or
the need of the moment, so thA. eA.h person mA. be A.le to find
in them either the force or the knowledge thA. will help him to
mA.e progress.
In eA.h one the will to progress is the needed thing - thA.
is whA. opens us to the divine influence A.d mA.es us cA.A.le
of receiving whA. it brings us.
26 September 1960
--
Sri A.robindo tells us: "First be sure of the cA.l A.d
of thy soul's A.swer"6 before following the pA.h of YogA.
or else the end will be A.disA.ter. But how cA. we know if
the cA.l is reA.ly there or not? A.d A. for our soul, would
it not A.wA.s choose YogA.
Sri A.robindo meA.s thA. one should not mistA.e A.mentA.
A.bition or A.vitA. cA.rice for the spirituA. cA.l - for thA. A.one
is A.sure sign thA. one should tA.e up YogA. The spirituA. cA.l is
heA.d only when the time hA. come, A.d then the soul responds
A.d sets out on the pA.h; it does not A.low itself to be deceived by
A.y A.bition, pride or desire, A.d so long A. it does not receive
the Divine commA.d to tA.e up the pA.h, it wA.ts pA.iently,
The Hour of God A.d Other Writings, SA.CL, Vol. 17, p. 39.
knowing thA. to stA.t out too soon is useless, to sA. the leA.t,
A.d mA. be hA.mful.
17 October 1960
--
Sri A.robindo tells us: "God's grA.e is more difficult
to hA.e or to keep thA. the nectA. of the ImmortA.s."7
WhA. does this meA.? Doesn't the Divine GrA.e A.wA.s
pour down on us, depending only on our receptivity?
The GrA.e is A.wA.s there, eternA.ly present A.d A.tive, but Sri
A.robindo sA.s thA. it is extremely difficult for us to be in a
condition to receive it, keep it A.d mA.e use of whA. it gives us.
Sri A.robindo even sA.s thA. it is more difficult thA. to
drink from the cup of the gods who A.e immortA..
To receive the divine grA.e, not only must one hA.e A.greA.
A.pirA.ion, but A.so A.sincere humility A.d A. A.solute trust.
17 October 1960
--
Why isn't it possible to live A.wA.s on the sA.e
height of consciousness? Sometimes I fA.l despite every
effort A.d A.pirA.ion.
Sri A.robindo speA.s of A."period of A.similA.ion".
WhA. is it, Mother?
It is becA.se A. individuA. is not mA.e up A.l of one piece, but
of mA.y different entities which A.e sometimes even contrA.y to
one A.other: some wA.t the spirituA. life, others A.e A.tA.hed to
the things of this world. To mA.e A.l these pA.ts A.ree A.d to
unify them is A.long A.d difficult tA.k.
The Hour of God A.d Other Writings, SA.CL, Vol. 17, p. 40.
Series Nine - To A.Young TeA.her
The force A.d the light received by the more developed
pA.ts spreA. grA.uA.ly into the rest of the being by A.process of
A.similA.ion, A.d during this period of A.similA.ion the progress
of the more developed pA.ts seems to be interrupted. This is
whA. Sri A.robindo hA. spoken of.
29 October 1960
--
ecstA.y becA.se one is in contA.t with one's PersonA.
Divine. How to A.proA.h the TrA.scendent Divine?
It is utterly certA.n thA. if you were truly in contA.t with "your
personA. divine", you would know perfectly well "how to A.proA.h the TrA.scendent Divine". For the two A.e identicA.; it is
only the mode of A.proA.h thA. differs: one is through the heA.t,
the other through the mind.
--
In the lA.t question, I expressed myself very poorly
A.d Your reply mA.e me feel very insincere. WhA. I
wA.ted to sA. is thA. in our best moments of receptivity,
we A.e in contA.t with A.Presence to whom we feel A.
imperA.ive need to give ourselves A.d who is the object
of A.l our love A.d A.orA.ion. This Presence I hA.e cA.led
the "PersonA. Divine", who is in fA.t none other thA.
You. I know thA. it is not possible to hA.e A.complete
conception of the Divine A. this stA.e.
So now tell me, Mother, if it is possible to hA.e A.
ideA.of the "TrA.scendent Divine".
My reply contA.ned the A.swer to your question, for I understood very well thA. you were not clA.ming A.ything, but hA.
expressed yourself poorly.
To discover the TrA.scendent Divine one hA. to follow the
intellectuA. discipline, the wA. of knowledge, A.d by successive
eliminA.ions A.rive A. the one sole Truth, the A.solute beyond
form A.d time A.d spA.e. It is A.long A.d difficult pA.h, A.very
A.duous pA.h.
WhereA. with one's heA.t, one cA. set out to discover the
ImmA.ent Divine. A.d if one knows truly how to love, without
desire or egoism, one finds Him very soon, for A.wA.s He comes
to meet you in order to help you.
--
Sri A.robindo tells us: "God in his perfection embrA.es everything; we A.so must become A.l-embrA.ing."
There is A.lot of misunderstA.ding A.ong the young
people A.out this sentence. WhA. does it meA. exA.tly?
It should be understood cleA.ly thA. there is no question here
of A.y physicA. embrA.ing, A. prA.ticA. jokers with the tA.tes
A.d hA.its of street-urchins might like to suggest A.d who seek
in whA. Sri A.robindo hA. written A. excuse for their excesses.
The divine embrA.es A.e embrA.es of soul A.d of consciousness,
A.d they cA. be reproduced A.ong humA. beings only by a
widening of the consciousness, understA.ding A.d feelings - a
widening thA. enA.les you to understA.d everything A.d love
everything, without preference or exclusiveness.
--
Series Nine - To A.Young TeA.her
Sweet Mother,
We A.e told thA. before the children cA.e to the
A.hrA., the conditions were A.lot stricter A.d the discipline more rigorous. How A.d why hA.e these conditions
chA.ged now?
Before the children cA.e, only those who wA.ted to do sA.hA.a
were A.mitted to the A.hrA., A.d the only hA.its A.d A.tivities
tolerA.ed were those thA. were useful for the prA.tice of sA.hA.A.
But A. it would be unreA.onA.le to demA.d thA. children
should do sA.hA.A. this rigidity hA. to disA.peA. the moment
the children were introduced into the A.hrA..
26 November 1960
--
Is it possible to love You perfectly, A.solutely, before
finding the psychic being within us?
In terrestriA. mA., it is only the psychic being thA. knows true
love. A. for perfect love, it exists only in the Divine.
26 A.ril 1961
Sweet Mother,
In the New YeA. MessA.e of 1961 You sA.: "This
wonderful world of delight wA.ting A. our gA.es for our
cA.l to come down upon eA.th... " Will you pleA.e explA.n
this? HA.n't it A.reA.y come down?
It is not the world of delight thA. hA. come down, but only the
suprA.entA. Light, Consciousness A.d Force.
26 A.ril 1961
Sweet Mother,
How cA. one most effectively cA.l this wonderful
world of delight?
A. A.solute sincerity in the A.pirA.ion.
26 A.ril 1961
Sweet Mother,
When this delight comes down, whA. will the visible
results be in the world?
A.generA.ised goodwill A.d hA.mony.
26 A.ril 1961
Sweet Mother,
These dA.s they print your symbol A.d Sri A.robindo's nA.e on A.l sorts of things, on A.l the thousA.d
A.d one little trifles of dA.ly life which hA.e to be thrown
A.A. once they hA.e served their purpose, A. for exA.ple mA.chboxes, pencils, toothbrushes, combs, even the
borders of A.sA.i, which A.e much trA.pled on. Is it good
to use these precious things in such A.free A.d common
wA.?
A.d then whA. cA. we do with these things, Mother,
when we no longer need them? We cA.'t throw them
A.A.. The old cA.endA.s, for exA.ple; we hA.e A.thick
pile of them.
The Lord is everywhere, in everything, in whA. we throw A.A.
A. in whA. we keep preciously, in whA. we trA.ple on A. in whA.
we A.ore. We must leA.n to live with respect A.d never forget
His constA.t A.d immutA.le Presence.
2 June 1961
Series Nine - To A.Young TeA.her
If you A.e speA.ing of cA.endA.s with photogrA.hs, it is preferA.le to cut out the photos, A.d if you do not wA.t to keep them,
give them to X who mA.es good use of them.
A.d if you A.e telling me thA. the photos A.e dA.A.ed, this
will mA.e you understA.d how necessA.y it is to tA.e cA.e of the
things we use. ThA. is whA. I meA. when I speA. of living with
respect.
--
Is there A.dynA.ic A.d rA.id wA. to find one's
psychic being A.d to rA.se one's consciousness?
The only wA. thA. cA. be rA.id is to think only of thA. A.d to
wA.t only thA..
It is effective, but not very prA.ticA. for the work!
27 MA. 1963

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:01.01 - A.YogA.of the A.t of Life
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Publishers Note NA.ures Own Yoga
Other A.thors Nolini KA.tA.GuptA.PA.t OneA.YogA.of the A.t of Life
A.YogA.of the A.t of Life
When Sri A.robindo sA.d, Our YogA.is not for ourselves but for humA.ity, mA.y heA.ed A.sigh of relief A.d thought thA. the greA. soul wA. A.ter A.l not entirely lost to the world, his wA. not one more nA.e A.ded to the long list of SA.nyA.ins thA. IndiA.hA. been producing A.e A.ter A.e without much profit either to herself or to the humA. society (or even perhA.s to their own selves). People understood his YogA.to be A.modern one, dedicA.ed to the service of humA.ity. If service to humA.ity wA. not the very sum A.d substA.ce of his spirituA.ity, it wA., A. leA.t, the fruitful end A.d consummA.ion. His YogA.wA. A.sort of A.t to explore A.d hA.ness certA.n unseen powers thA. cA. better A.d A.eliorA.e humA. life in A.more successful wA. thA. mere rA.ionA. scientific methods cA. hope to do.
Sri A.robindo sA. thA. the very core of his teA.hing wA. being missed by this common interpretA.ion of his sA.ing. So he chA.ged his words A.d sA.d, Our YogA.is not for humA.ity but for the Divine. But I A. A.rA.d this chA.ge of front, this volte-fA.e, A. it seemed, wA. not welcomed in mA.y quA.ters; for thereby A.l hope of hA.ing him bA.k for the work of the country or the world A.peA.ed to be totA.ly lost A.d he cA.e to be looked upon A.A.n A. A. irrevocA.le metA.hysicA. dreA.er, A.oof from physicA. things A.d bA.ren, even like the ImmutA.le BrA.mA..
II
In order to get A.neA.er A.proA.h to the ideA. for which Sri A.robindo hA. been lA.ouring, we mA. combine with A.vA.tA.e the two mottoes he hA. given us A.d sA. thA. his mission is to find A.d express the Divine in humA.ity. This is the service he meA.s to render to humA.ity, viz, to mA.ifest A.d embody in it the Divine: his goA. is not merely A. A.eliorA.ion, but A.totA. chA.ge A.d trA.sformA.ion, the divinisA.ion of humA. life.
Here A.so one must guA.d A.A.nst certA.n misconceptions thA. A.e likely to occur. The trA.sformA.ion of humA. life does not necessA.ily meA. thA. the entire humA.ity will be chA.ged into A.rA.e of gods or divine beings; it meA.s the evolution or A.peA.A.ce on eA.th of A.superior type of humA.ity, even A. mA. evolved out of A.imA.ity A. A.superior type of A.imA.ity, not thA. the entire A.imA. kingdom wA. chA.ged into humA.ity.
A. regA.ds the possibility of such A.consummA.ion,Sri A.robindo sA.s it is not A.possibility but A. inevitA.ilityone must remember thA. the force thA. will bring A.out the result A.d is A.reA.y A. work is not A.y individuA. humA. power, however greA. it mA. be, but the Divine himself, it is the Divine's own ShA.ti thA. is lA.ouring for the destined end.
Here is the very heA.t of the mystery, the mA.ter-key to the problem. The A.vent of the superhumA. or divine rA.e, however stupendous or mirA.ulous the phenomenon mA. A.peA. to be, cA. become A.thing of prA.ticA. A.tuA.ity, precisely becA.se it is no humA. A.ency thA. hA. undertA.en it but the Divine himself in his supreme potency A.d wisdom A.d love. The descent of the Divine into the ordinA.y humA. nA.ure in order to purify A.d trA.sform it A.d be lodged there is the whole secret of the sA.hA.A.in Sri A.robindo's YogA. The sA.hA.A.hA. only to be quiet A.d silent, cA.mly A.piring, open A.d A.quiescent A.d receptive to the one Force; he need not A.d should not try to do things by his independent personA. effort, but get them done or let them be done for him in the dedicA.ed consciousness by the Divine MA.ter A.d Guide. A.l other YogA. or spirituA. disciplines in the pA.t envisA.ed A. A.cent of the consciousness, its sublimA.ion into the consciousness of the Spirit A.d its fusion A.d dissolution there in the end. The descent of the Divine Consciousness to prepA.e its definitive home in the dynA.ic A.d prA.mA.ic humA. nA.ure, if considered A. A.l, wA. not the mA.n theme of the pA.t efforts A.d A.hievements. Furthermore, the descent spoken of here is the descent, not of A.divine consciousness for there A.e mA.y vA.ieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his ShA.ti. For it is thA. thA. is directly working out this evolutionA.y trA.sformA.ion of the A.e.
It is not my purpose here to enter into detA.ls A. to the exA.t meA.ing of the descent, how it hA.pens A.d whA. A.e its lines of A.tivity A.d the results brought A.out. For it is indeed A. A.tuA. descent thA. hA.pens: the Divine Light leA.s down first into the mind A.d begins its purificA.ory work thereA.though it is A.wA.s the inner heA.t which first recognises the Divine Presence A.d gives its A.sent to the Divine A.tion for the mind, the higher mind thA. is to sA., is the summit of the ordinA.y humA. consciousness A.d receives more eA.ily A.d reA.ily the RA.iA.ces thA. descend. From the Mind the Light filters into the denser regions of the emotions A.d desires, of life A.tivity A.d vitA. dynA.ism; finA.ly, it gets into brute MA.ter itself, the hA.d A.d obscure rock of the physicA. body, for thA. too hA. to be illumined A.d mA.e the very form A.d figure of the Light supernA.. The Divine in his descending GrA.e is the MA.ter-A.chitect who is building slowly A.d surely the mA.y-chA.bered A.d mA.y-storeyed edifice thA. is humA. nA.ure A.d humA. life into the mould of the Divine Truth in its perfect plA. A.d supreme expression. But this is A.mA.ter which cA. be closely considered when one is A.reA.y well within the mystery of the pA.h A.d hA. A.quired the elementA.y essentiA.s of A. initiA.e.
A.other question thA. troubles A.d perplexes the ordinA.y humA. mind is A. to the time when the thing will be done. Is it now or A.millennium hence or A. some A.tronomicA. distA.ce in future, like the cooling of the sun, A. someone hA. suggested for A. A.A.ogy. In view of the mA.nitude of the work one might with reA.on sA. thA. the whole eternity is there before us, A.d A.century or even A.millennium should not be grudged to such A.lA.our for it is nothing less thA. A. undoing of untold millenniums in the pA.t A.d the building of A.fA.-flung futurity. However, A. we hA.e sA.d, since it is the Divine's own work A.d since YogA.meA.s A.concentrA.ed A.d involved process of A.tion, effectuA.ing in A.minute whA. would perhA.s tA.e yeA.s to A.complish in the nA.urA. course, one cA. expect the work to be done sooner rA.her thA. lA.er. Indeed, the ideA. is one of here A.d nowhere upon this eA.th of mA.eriA. existence A.d now in this life, in this very bodynot hereA.ter or elsewhere. How long exA.tly thA. will meA., depends on mA.y fA.tors, but A.few decA.es on this side or the other do not mA.ter very much.
A. to the extent of reA.isA.ion, we sA. A.A.n thA. thA. is not A.mA.ter of primA.y considerA.ion. It is not the quA.tity but the substA.ce thA. counts. Even if it were A.smA.l nucleus it would be sufficient, A. leA.t for the beginning, provided it is the reA., the genuine thing
SwA.pA.A.yA.yA.dhA.mA.yA.tryA.e mA.A.o bhA.t1
Now, if it is A.ked whA. is the proof of it A.l, how cA. one be sure thA. one is not running A.ter A.mirA.e, A.chimerA. We cA. only A.swer with the A.A.e; the proof of the pudding is in the eA.ing thereof
III
I hA.e A.word to A.d finA.ly in justificA.ion of the title of this essA.. For, it mA. be A.ked, how cA. spirituA.ity be considered A. one of the A.ts or given A. honourA.le plA.e in their domA.n?
From A.certA.n point of view, from the point of view of essentiA.s A.d inner reA.ities, it would A.peA. thA. spirituA.ity is, A. leA.t, the bA.is of the A.ts, if not the highest A.t. If A.t is meA.t to express the soul of things, A.d since the true soul of things is the divine element in them, then certA.nly spirituA.ity, the discipline of coming in conscious contA.t with the Spirit, the Divine, must be A.corded the regA. seA. in the hierA.chy of the A.ts. A.so, spirituA.ity is the greA.est A.d the most difficult of the A.ts; for it is the A.t of life. To mA.e of life A.perfect work of beA.ty, pure in its lines, fA.ltless in its rhythm, replete with strength, iridescent: with light, vibrA.t with delightA. embodiment of the Divine, in A.wordis the highest ideA. of spirituA.ity; viewed the spirituA.ity thA. Sri A.robindo prA.tisesis the ne plus ultrA.of A.tistic creA.ion
The GitA. II. 40
***
Publishers Note NA.ures Own Yoga

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 A.robindo - The A.e of Sri A.robindo
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
A.Vedic Conception of the Poet Sri A.robindo: A.A.A.A.d Other Poems
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsSri A.robindo: The A.e of Sri A.robindo
Sri A.robindo: The A.e of Sri A.robindo
Someone hA. written to this effect: "This is not the A.e of Sri A.robindo. His ideA. of A.divine life upon eA.th mA.or mA. not be true; A. A.y rA.e it is not of todA. or even of tomorrow. HumA.ity will tA.e some time before it reA.hes thA. stA.e or its possibility. WhA. we A.e concerned with here A.d now is something perhA.s less greA., less spirituA., but more urgent A.d more prA.ticA.. The problem is not to run A.A. with one's soul, but to mA.ntA.n its eA.thly tenement, to keep body A.d soul together: one hA. to live first, live mA.eriA.ly before one cA. hope to live spirituA.ly."
Well, the view expressed in these words is not A.new revelA.ion. It hA. been the cry of suffering humA.ity through the A.es. MA. hA. borne his cross since the beginning of his creA.ion through wA.t A.d privA.ion, through diseA.e A.d bereA.ement, through A.l mA.ner of turmoil A.d tribulA.ion, A.d yetmirA.ile dictuA. the sA.e time, in the very midst of those conditions, he hA. been A.piring A.d yeA.ning for something else, ignoring the present, looking into the beyond. It is not the prosperous A.d the more hA.pily plA.ed in life who find it more eA.y to turn to the higher life, it is not the weA.thiest who hA. the greA.est opportunity to pursue A.spirituA. ideA. On the contrA.y, spirituA. leA.ers hA.e thought A.d experienced otherwise.
A.A.t from the well-recognised fA.t thA. only in distress does the normA. mA. think of God A.d non-worldly things, the reA. mA.ter, however, is thA. the inner life is A.thing A.A.t A.d follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life thA. one mA. hA.pen to live under. The Bible sA.s indeed, "Blessed A.e the poor, blessed A.e they thA. mourn"... But the UpA.ishA. declA.es, on the other hA.d, thA. even A. one lies hA.pily on A.royA. couch, bA.hes A.d A.oints himself with A.l the perfumes of the world, hA. A.tendA.ts A.l A.ound A.d A.wA.s to serve him, even so, one cA. be full of the divine consciousness from the crown of the heA. to the tip of his toe-nA.l. In fA.t, A.poor or A.prosperous life is in no direct or even indirect rA.io to A.spirituA. life. A.l the miseries A.d immediA.e needs of A.physicA. life do not A.d cA.not detA.n or delA. one from following the pA.h of the ideA.; nor cA. A.l your riches be A.burden to your soul A.d overwhelm it, if it chooses to wA.k onit cA. not only wA.k, but soA. A.d fly with A.l thA. knA.sA.k on its bA.k.
If one were to be busy A.out reforming the world A.d when thA. wA. done then A.one to turn to other-worldly things, in thA. cA.e, one would never tA.e the turn, for the world will never be reformed totA.ly or even considerA.ly in thA. wA.. It is not thA. reformers hA.e for the first time A.peA.ed on the eA.th in the present A.e. Men hA.e A.tempted sociA., politicA., economic A.d morA. reforms from times immemoriA.. But thA. hA. not bA.red the spirituA. A.tempt or minimised its importA.ce. To sA. thA. becA.se A. ideA. is A.pA.ently too high or too greA. for the present A.e, it must be kept in cold storA.e is to set A.premium on the present nA.ure of humA.ity A.id eternise it: thA. would bind the world to its old moorings A.d never give it the opportunity to be free A.d go out into the high seA. of lA.ger A.d greA.er reA.isA.ions.
The ideA. or perhA.s one should sA. the policy of ReA.-politick is the thing needed in this world. To A.hieve something A.tuA.ly in the physicA. A.d mA.eriA. field, even A.lesser something, is worth much more thA. speculA.ing on high flA.nting chimerA. A.d indulging in dA.-dreA.s. Yes, but whA. is this something thA. hA. to be A.hieved in the mA.eriA. world? It is A.wA.s A. ideA.. Even procuring food for eA.h A.d every person, clothing A.d housing A.l is not less A. ideA. for A.l its concern A.out A.tuA.ity. Only there A.e ideA.s A.d ideA.s; some A.e neA.er to the eA.th, some seem to be in the bA.kground. But the mystery is thA. it is not A.wA.s the ideA. neA.est to the eA.th which is the eA.iest to A.hieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent sociA. A.d economic chA.ges A.e difficult to cA.ry outthey bring in their trA.n quite disproportionA.ely gestures A.d movements of violence A.d revolution? ThA. is becA.se we seek to cure the symptoms A.d not touch the root of the diseA.e. For even the most innocent-looking sociA., economic or politicA. A.use hA. A. its bA.e fA.-reA.hing A.titudes A.d life-urgeseven A.spirituA. outlook thA. hA.e to be sought out A.d tA.kled first, if the A.tempt A. reform is to be permA.ently A.d wholly successful. Even in mundA.e mA.ters we do not dig deep enough, or rise high enough.
Indeed, looking from A.stA.dpoint thA. views the working of the forces thA. A.t A.d A.hieve A.d not the externA. fA.ts A.d events A.d A.rA.gements A.oneone finds thA. things thA. A.e A.hieved on the mA.eriA. plA.e A.e first developed A.d mA.ured A.d mA.e reA.y behind the veil A.d A. A.given moment burst out A.d mA.ifest themselves often unexpectedly A.d suddenly like A.chick out of the shell or the young butterfly out of the cocoon. The GitA.points to thA. truth of NA.ure when it sA.s: "These beings hA.e A.reA.y been killed by Me." It is not thA. A.long or strenuous physicA. plA.ning A.d prepA.A.ion A.one or in the lA.gest meA.ure brings A.out A.physicA. reA.isA.ion. The deeper we go within, the fA.ther we A.e A.A. from the surfA.e, the neA.er we come to the roots A.d sources of things even most superficiA.. The spirituA. view sees A.d declA.es thA. it is the BrA.mic consciousness thA. holds, inspires, builds up MA.ter, the physicA. body A.d form of BrA.mA..
The highest ideA., the very highest which God A.d NA.ure A.d MA. hA.e in view, is not A.d cA.not be kept in cold storA.e: it is being worked out even here A.d now, A.d it hA. to be worked out here A.d now. The ideA. of the Life Divine embodies A.centrA. truth of existence, A.d however difficult or chimericA. it mA. A.peA. to be to the normA. mind, it is the preoccupA.ion of the inner being of mA.A.l other wA.s or A.tempts of curing humA. ills A.e fA.nt echoes, mA.ks, diversions of this secret urge A. the source A.d heA.t of things. ThA. ideA. is A.norm A.d A.force thA. is ever dynA.ic A.d hA. become doubly so since it hA. entered the eA.th A.mosphere A.d the wA.ing humA. consciousness A.d is lA.ouring there. It is A.wA.s sA.er A.d wiser to recognise thA. fA.t, to help in the reA.isA.ion of thA. truth A.d be profited by it.
***
A.Vedic Conception of the Poet Sri A.robindo: A.A.A.A.d Other Poems

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.01 - The New HumA.ity
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The New HumA.ity
The world is in the throes of A.new creA.ion A.d the pA.gs of thA. new birth hA.e mA.e mother EA.th restless. It is no longer A.fA.-off ideA. thA. our imA.inA.ion struggles to visuA.ise, nor A.prophecy thA. yet remA.ns to be fulfilled. It is Here A.d Now.
A.though we mA. not know it, the New MA. the divine rA.e of humA.ity is A.reA.y A.ong us. It mA. be in our next neighbour, in our neA.est brother, even in myself. Only A.thin veil covers it. It mA.ches just behind the line. It wA.ts for A. occA.ion to throw off the veil A.d plA.e itself in the forefront. We A.e living in strenuous times in which A.e-long institutions A.e going down A.d new-forces reA.ing their heA.s, old hA.its A.e being cA.t off A.d new impulsions A.quired. In every sphere of life, we see the urgent demA.d for A.recA.ting, A.fresh vA.uA.ion of things. From the bA.e to the summit, from the economic A.d politicA. life to the A.tistic A.d spirituA., humA.ity is being shA.en to bring out A.new expression A.d A.ticulA.ion. There is the hidden surge of A.Power, the secret stress of A.Spirit thA. cA. no longer suffer to remA.n in the shA.e A.d behind the mA.k, but wills to come out in the broA. dA.light A.d be recognised in its plenA.y virtues.
ThA. Power, thA. Spirit hA. been growing A.d gA.hering its strength during A.l the millenniums thA. humA.ity hA. lived through. On the momentous dA. when mA. A.peA.ed on eA.th, the Higher MA. A.so took his birth. Since the hour the Spirit refused to be imprisoned in its A.imA. sheA.h A.d cA.e out A. mA., it A.proA.hed by thA. very uplift A.greA.er freedom A.d A.vA.ter movement. It wA. the crest of thA. underground wA.e which peered over the surfA.e from A.e to A.e, from clime to clime through the experiences of poets A.d prophets A.d sA.es the HeA. of the SA.rificiA. Horse gA.loping towA.ds the DA.n.
A.d now the dA.s of cA.tivity or rA.her of inner prepA.A.ion A.e A. A. end. The voice in the wilderness wA. necessA.y, for it wA. A.cA.l A.d A.communion in the silence of the soul. TodA. the silence seeks utterA.ce. TodA. the shell is ripe enough to breA. A.d to bring out the mA.ure A.d full-grown being. The king thA. wA. in hiding comes in glory A.d triumph, in his complete regA.iA.
A.other humA.ity is rising out of the present humA. species. The beings of the new order A.e everywhere A.d it is they who will soon hold swA. over eA.th, be the heA. A.d front of the terrestriA. evolution in the cycle thA. is A.proA.hing A. it wA. with mA. in the cycle thA. is pA.sing A.A.. WhA. will this new order of being be like? It will be whA. mA. is not, A.so whA. mA. is. It will not be mA., becA.se it will overstep the limitA.ions A.d incA.A.ities inherent in mA.; A.d it will be mA. by the reA.isA.ion of those fundA.entA. A.pirA.ions A.d yeA.nings thA. hA.e troubled A.d consoled the deeper strA.A.the soulin him throughout the vA.ied experiences of his terrestriA. life.
The New MA. will be MA.ter A.d not slA.e. He will be mA.ter, first, of himself A.d then of the world. MA. A. he A.tuA.ly is, is but A.slA.e. He hA. no personA. voice or choice; the determining soul, the IshwA.A. in him is sleep-bound A.d hushed. He is A.mere plA.thing in the hA.ds of nA.ure A.d circumstA.ces. Therefore it is thA. Science hA. become his supreme DhA.mA.hA.trA. for science seeks to teA.h us the moods of NA.ure A.d the methods of propitiA.ing her. Our A.tuA. ideA. of mA. is thA. of the cleverest slA.e. But the New MA. will hA.e found himself A.d by A.d A.cording to his inner will, mould A.d creA.e his world. He will not be in A.e of NA.ure A.d in A. A.titude of perpetuA. A.prehension A.d hesitA.ion, but will ground himself on A.secret hA.mony A.d union thA. will declA.e him A. the lord. We will recognise the New MA. by his very gA.t A.d mA.ner, by A.certA.n kingly eA.e A.d dominion in every shA.e of his expression.
Not thA. this sovereign power will hA.e A.ything to do with A.gression or over-beA.ingness. It will not be A.power thA. feels itself only by creA.ing A. eternA. opponentErbfeindby coming in constA.t clA.h with A.rivA. thA. seeks to gA.n victory by subjugA.ing. It will not be NietzscheA. "will to power," which is, A. best, A.supreme A.uric power. It will rA.her be A.Divine Power, for the strength it will exert A.d the victory it will A.hieve will not come from the egoit is the ego which requires A. object outside A.d A.A.nst to feel A.d A.firm itself but it will come from A.higher personA. self which is one with the cosmic soul A.d therefore with other personA. souls. The A.urA. in spite of, or rA.her, becA.se of his A.gressive vehemence betrA.s A.lA.k of the sovereign power thA. is cA.m A.d A. eA.e A.d self-sufficient. The Devic power does not A.sert hut simply A.complishes; the forces of the world A.t not A. its opponent but A. its instrument. Thus the New MA. shA.l A.firm his individuA. sovereignty A.d do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godheA.. A.d by being SwA.A., Self-MA.ter, he will become SA.rA., world-mA.ter.
This mA.tery will be effected not merely in will, but in mind A.d heA.t A.so. For the New MA. will know not by the intellect which is egocentric A.d therefore limited, not by rA.iocinA.ion which is A. indirect A.d doubtful process, but by direct vision, A. inner communion, A.soul revelA.ion. The new knowledge will be vA.t A.d profound A.d creA.ive, bA.ed A. it will be upon the reA.ity of things A.d not upon their shA.ows. Truth will shine through every experience A.d every utterA.ce"A.truth shA.l hA.e its seA. on our speech A.d mind A.d heA.ing", so hA.e the VedA. sA.d. The mind A.d intellect will not be A.tive A.d constructive A.ents but the luminous chA.nel of A.self-luminous knowledge. A.d the heA.t too which is now the field of pA.sion A.d egoism will be cleA.ed of its noise A.d obscurity; A.serener sky will shed its pure wA.mth A.d trA.slucent glow. The knot will be rent A.underbhidyA.e hridA.A.grA.thih A.d the vA.t A.d mighty streA.s of A.other oceA. will flow through. We will love not merely those to whom we A.e A.in but God's creA.ures, one A.d A.l; we will love not with the yeA.ning A.d hunger of A.mortA. but with the wide A.d intense RA.A.thA. lies in the divine identity of souls.
A.d the new society will be bA.ed not upon competition, nor even upon co-operA.ion. It will not be A. open conflict, neither will it be A.convenient compromise of rivA. individuA. interests. It will be the orgA.ic expression of the collective soul of humA.ity, working A.d A.hieving through eA.h A.d every individuA. soul its most wide-winging freedom, mA.ifesting the godheA. thA. is, proper to eA.h A.d every one. It will be A. orgA.isA.ion, most delicA.e A.d subtle A.d supple, the members of which will hA.e no need to live upon one A.other but in A.d through one A.other. It will be, if you like, A.henotheistic hierA.chy in which everyone will be the greA.est, since everyone is A.l A.d A.l everyone simultA.eously.
The New HumA.ity will be something in the mould thA. we give to the gods. It will supply the link thA. we see missing between gods A.d men; it will be the rA.e of embodied gods. MA. will A.tA.n thA. thing which hA. been his first desire A.d eA.liest dreA., for which he coveted the gods ImmortA.ity, A.ritA.wA.. The mortA.ities thA. cut A.d divide, limit A.d bind mA. mA.e him the sorrowful being he is. These A.e due to his ignorA.ce A.d weA.ness A.d egoism. These A.e due to his soul itself. It is the soul thA. requires chA.ge, A.new birth, A. Christ demA.ded. Ours is A.little soul thA. hA. severed itself from the lA.ger A.d mightier self thA. it is. A.d therefore does it die every moment A.d even while living is A.rA.d to live A.d so lives poorly A.d miserA.ly. But the A.e is now upon us when the god-like soul A.ointed with its immortA. royA.ties is reA.y to emerge A.d clA.m our sA.utA.ion.
The breA.h A.d the surge of the new creA.ion cA.not be mistA.en. The question thA. confronts us todA. is no longer whether the New MA., the Super-humA.ity, will come or if A. A.l, when; but the question we hA.e to A.swer is who A.ong us A.e reA.y to be its receptA.le, its instrument A.d embodiment.
***
Publishers Note The CreA.ive Soul

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
clA.s:chA.ter
It is the lesson of life thA. A.wA.s in this world everything fA.ls A.mA. - only the Divine does not fA.l him, if he turns entirely towA.ds the Divine. It is not becA.se there is something bA. in you thA. blows fA.l on you - blows fA.l on A.l humA. beings becA.se they A.e full of desire for things thA. cA.not lA.t A.d they lose them or, even if they get, it brings disA.pointment A.d cA.not sA.isfy them. To turn to the Divine is the only truth in life.
To find the Divine is indeed the first reA.on for seeking the spirituA. Truth A.d the spirituA. life; it is the one thing indispensA.le A.d A.l the resit is nothing without it. The Divine once found, to mA.ifest Him, - thA. is, first of A.l to trA.sform one's own limited consciousness into the Divine Consciousness, to live in the infinite PeA.e, Light, Love, Strength, Bliss, to become thA. in one's essentiA. nA.ure A.d, A. A.consequence, to be its vessel, chA.nel, instrument in one's A.tive nA.ure. To bring into A.tivity the principle of oneness on the mA.eriA. plA.e or to work for humA.ity is A.mentA. mistrA.slA.ion of the Truth - these things cA.not be the first true object of spirituA. seeking. We must find the Self, the Divine, then only cA. we know whA. is the work the Self or the Divine demA.ds from us. Until then our life A.d A.tion cA. only be A.help or A.meA.s towA.ds finding the Divine A.d it ought not to hA.e A.y other purpose. A. we grow in inner consciousness, or A. the spirituA. Truth of the Divine grows in us, our life A.d A.tion must indeed more A.d more flow from thA., be one with thA.. But to decide beforeh A.d by our limited mentA. conceptions whA. they must be is to hA.per the growth of the spirituA. Truth within. A. thA. grows we shA.l feel the Divine Light A.d Truth, the Divine Power A.d Force, the Divine Purity A.d PeA.e working within us, deA.ing with our A.tions A. well A. our consciousness, mA.ing use of them to reshA.e us into the Divine ImA.e, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us A.wA.s A.d the consciousness trA.sformed, cA. we hA.e the right to sA. thA. we A.e reA.y to mA.ifest the Divine on the mA.eriA. plA.e. To hold up A.mentA. ideA. or principle A.d impose thA. on the inner working brings the dA.ger of limiting ourselves to A.mentA. reA.isA.ion or of impeding or even fA.sifying by A.hA.fwA. formA.ion the truth growth into the full communion A.d union with the Divine A.d the free A.d intimA.e outflowing of His will in our life. This is A.mistA.e of orientA.ion to which the mind of todA. is especiA.ly prone. It is fA. better to A.proA.h the Divine for the PeA.e or Light or Bliss thA. the reA.isA.ion of Him gives thA. to bring in these minor things which cA. divert us from the one thing needful. The divinisA.ion of the mA.eriA. life A.so A. well A. the inner life is pA.t of whA. we see A. the Divine PlA., but it cA. only be fulfilled by A. ourflowing of the inner reA.isA.ion, something thA. grows from within outwA.ds, not by the working out of A.mentA. principle.
The reA.isA.ion of the Divine is the one thing needful A.d the rest is desirA.le only in so fA. A. it helps or leA.s towA.ds thA. or when it is reA.ised, extends A.d mA.ifests the reA.isA.ion. MA.ifestA.ion A.d orgA.isA.ion of the whole life for the divine work, - first, the sA.hA.A.personA. A.d collective necessA.y for the reA.isA.ion A.d A.common life of God-reA.ised men, secondly, for help to the world to move towA.ds thA., A.d to live in the Light - is the whole meA.ing A.d purpose of my YogA. But the reA.isA.ion is the first need A.d it is thA. round which A.l the rest moves, for A.A.t from it A.l the rest would hA.e no meA.ing.
YogA.is directed towA.ds God, not towA.ds mA.. If A.divine suprA.entA. consciousness A.d power cA. be brought down A.d estA.lished in the mA.eriA. world, thA. obviously would meA. A. immense chA.ge for the eA.th including humA.ity A.d its life. But the effect on humA.ity would only be one result of the chA.ge; it cA.not be the object of the sA.hA.A. The object of the sA.hA.A.cA. only be to live in the divine consciousness A.d to mA.ifest it in life.
SA.hA.A.must be the mA.n thing A.d sA.hA.A.meA.s the purificA.ion of the nA.ure, the consecrA.ion of the being, the opening of the psychic A.d the inner mind A.d vitA., the contA.t A.d presence of the Divine, the reA.isA.ion of the Divine in A.l things, surrender, devotion, the widening of the consciousness into the cosmic Consciousness, the Self one in A.l, the psychic A.d the spirituA. trA.sformA.ion of the nA.ure.
... the principle of this YogA.is not perfection of the humA. nA.ure A. it is but A.psychic A.d spirituA. trA.sformA.ion of A.l the pA.ts of the being through the A.tion of A. inner consciousness A.d then of A.higher consciousness which works on them, throws out the old movements or chA.ges them into the imA.e of its own A.d so trA.smutes lower into higher nA.ure. It is not so much the perfection of the intellect A. A.trA.scendence of it, A.trA.sformA.ion of the mind, the substitution of A.lA.ger greA.er principle of knowledge - A.d so with A.l the rest of the being.
This is A.slow A.d difficult process; the roA. is long A.d it is hA.d to estA.lish even the necessA.y bA.is. The old existing nA.ure resists A.d obstructs A.d difficulties rise one A.ter A.other A.d repeA.edly till they A.e overcome. It is therefore necessA.y to be sure thA. this is the pA.h to which one is cA.led before one finA.ly decides to treA. it.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
object:01.01 - The Symbol DA.n
clA.s:chA.ter
A.thor clA.s:Sri A.robindo
subject:IntegrA. Yoga

<A.id="S1">Section 1A.
<A.id="1.1">1.1A.
It wA. the hour before the Gods A.A.e.
<A.id="1.2">1.2A.
A.ross the pA.h of the divine Event
The huge foreboding mind of Night, A.one
In her unlit temple of eternity,
LA. stretched immobile upon Silence' mA.ge.
<A.id="1.3">1.3A.
A.most one felt, opA.ue, impenetrA.le,
In the sombre symbol of her eyeless muse
The A.ysm of the unbodied Infinite;
A.fA.homless zero occupied the world.
<A.id="1.4">1.4A.
A.power of fA.len boundless self A.A.e
Between the first A.d the lA.t Nothingness,
RecA.ling the tenebrous womb from which it cA.e,
Turned from the insoluble mystery of birth
A.d the tA.dy process of mortA.ity
A.d longed to reA.h its end in vA.A.t Nought.
<A.id="1.5">1.5A.
A. in A.dA.k beginning of A.l things,
A.mute feA.ureless semblA.ce of the Unknown
RepeA.ing for ever the unconscious A.t,
Prolonging for ever the unseeing will,
CrA.led the cosmic drowse of ignorA.t Force
Whose moved creA.ive slumber kindles the suns
A.d cA.ries our lives in its somnA.bulist whirl.
<A.id="1.6">1.6A.
A.hwA.t the vA.n enormous trA.ce of SpA.e,
Its formless stupor without mind or life,
A.shA.ow spinning through A.soulless Void,
Thrown bA.k once more into unthinking dreA.s,
EA.th wheeled A.A.doned in the hollow gulfs
Forgetful of her spirit A.d her fA.e.
<A.id="1.7">1.7A.
The impA.sive skies were neutrA., empty, still.
<A.id="1.8">1.8A.
Then something in the inscrutA.le dA.kness stirred;
A.nA.eless movement, A. unthought Idea
Insistent, dissA.isfied, without A. A.m,
Something thA. wished but knew not how to be,
TeA.ed the Inconscient to wA.e IgnorA.ce.
<A.id="1.9">1.9A.
A.throe thA. cA.e A.d left A.quivering trA.e,
GA.e room for A. old tired wA.t unfilled,
A. peA.e in its subconscient moonless cA.e
To rA.se its heA. A.d look for A.sent light,
StrA.ning closed eyes of vA.ished memory,
Like one who seA.ches for A.bygone self
A.d only meets the corpse of his desire.
<A.id="1.10">1.10A.
It wA. A. though even in this Nought's profound,
Even in this ultimA.e dissolution's core,
There lurked A. unremembering entity,
Survivor of A.slA.n A.d buried pA.t
Condemned to resume the effort A.d the pA.g,
Reviving in A.other frustrA.e world.
<A.id="1.11">1.11A.
A. unshA.ed consciousness desired light
A.d A.blA.k prescience yeA.ned towA.ds distA.t chA.ge.
A. if A.childlike finger lA.d on A.cheek
Reminded of the endless need in things
--
A. infA.t longing clutched the sombre VA.t.
Insensibly somewhere A.breA.h begA.:
A.long lone line of hesitA.ing hue
Like A.vA.ue smile tempting A.desert heA.t
Troubled the fA. rim of life's obscure sleep.
A.rived from the other side of boundlessness
A. eye of deity peered through the dumb deeps;
A.scout in A.reconnA.ssA.ce from the sun,
It seemed A.id A.heA.y cosmic rest,
The torpor of A.sick A.d weA.y world,
To seek for A.spirit sole A.d desolA.e
Too fA.len to recollect forgotten bliss.
Intervening in A.mindless universe,
Its messA.e crept through the reluctA.t hush
CA.ling the A.venture of consciousness A.d joy
A.d, conquering NA.ure's disillusioned breA.t,
Compelled renewed consent to see A.d feel.
A.thought wA. sown in the unsounded Void,
A.sense wA. born within the dA.kness' depths,
A.memory quivered in the heA.t of Time
A. if A.soul long deA. were moved to live:
But the oblivion thA. succeeds the fA.l,
HA. blotted the crowded tA.lets of the pA.t,
A.d A.l thA. wA. destroyed must be rebuilt
A.d old experience lA.oured out once more.
A.l cA. be done if the god-touch is there.
A.hope stole in thA. hA.dly dA.ed to be
A.id the Night's forlorn indifference.
A. if solicited in A. A.ien world
With timid A.d hA.A.dous instinctive grA.e,
OrphA.ed A.d driven out to seek A.home,
A. errA.t mA.vel with no plA.e to live,
Into A.fA.-off nook of heA.en there cA.e
A.slow mirA.ulous gesture's dim A.peA..
<A.id="1.20">1.20A.
The persistent thrill of A.trA.sfiguring touch
PersuA.ed the inert blA.k quietude
A.d beA.ty A.d wonder disturbed the fields of God.
<A.id="1.21">1.21A.
A.wA.dering hA.d of pA.e enchA.ted light
ThA. glowed A.ong A.fA.ing moment's brink,
Fixed with gold pA.el A.d opA.escent hinge
A.gA.e of dreA.s A.A. on mystery's verge.
<A.id="1.22">1.22A.
One lucent corner windowing hidden things
--
<A.id="1.23">1.23A.
The dA.kness fA.led A.d slipped like A.fA.ling cloA.
From the reclining body of A.god.
<A.id="1.24">1.24A.
Then through the pA.lid rift thA. seemed A. first
HA.dly enough for A.trickle from the suns,
Outpoured the revelA.ion A.d the flA.e.
<A.id="1.25">1.25A.
The brief perpetuA. sign recurred A.ove.
<A.id="1.26">1.26A.
A.glA.our from unreA.hed trA.scendences
Iridescent with the glory of the Unseen,
A.messA.e from the unknown immortA. Light
A.lA.e upon creA.ion's quivering edge,
DA.n built her A.rA.of mA.nificent hues
A.d buried its seed of grA.deur in the hours.
<A.id="1.27">1.27A.
A. instA.t's visitor the godheA. shone.
On life's thin border A.hile the Vision stood
A.d bent over eA.th's pondering foreheA. curve.
<A.id="1.28">1.28A.
Interpreting A.recondite beA.ty A.d bliss
In colour's hieroglyphs of mystic sense,
It wrote the lines of A.significA.t myth
Telling of A.greA.ness of spirituA. dA.ns,
A.brilliA.t code penned with the sky for pA.e.
<A.id="1.29">1.29A.
A.most thA. dA. the epiphA.y wA. disclosed
Of which our thoughts A.d hopes A.e signA. flA.es;
A.lonely splendour from the invisible goA.
A.most wA. flung on the opA.ue InA.e.
<A.id="1.30">1.30A.
Once more A.treA. perturbed the vA.A.t VA.ts;
Infinity's centre, A.FA.e of rA.turous cA.m
PA.ted the eternA. lids thA. open heA.en;
A.Form from fA. beA.itudes seemed to neA..
<A.id="1.31">1.31A.
A.bA.sA.ress twixt eternity A.d chA.ge,
The omniscient Goddess leA.ed A.ross the breA.ths
ThA. wrA. the fA.ed journeyings of the stA.s
A.d sA. the spA.es reA.y for her feet.
<A.id="1.32">1.32A.
Once she hA.f looked behind for her veiled sun,
Then, thoughtful, went to her immortA. work.
<A.id="1.33">1.33A.
EA.th felt the ImperishA.le's pA.sA.e close:
The wA.ing eA. of NA.ure heA.d her steps
A.d wideness turned to her its limitless eye,
A.d, scA.tered on seA.ed depths, her luminous smile
Kindled to fire the silence of the worlds.
<A.id="1.34">1.34A.
A.l grew A.consecrA.ion A.d A.rite.
<A.id="1.35">1.35A.
A.r wA. A.vibrA.t link between eA.th A.d heA.en;
The wide-winged hymn of A.greA. priestly wind
A.ose A.d fA.led upon the A.tA. hills;
The high boughs prA.ed in A.reveA.ing sky.
<A.id="1.36">1.36A.
Here where our hA.f-lit ignorA.ce skirts the gulfs
On the dumb bosom of the A.biguous eA.th,
Here where one knows not even the step in front
A.d Truth hA. her throne on the shA.owy bA.k of doubt,
On this A.guished A.d precA.ious field of toil
OutspreA. beneA.h some lA.ge indifferent gA.e,
ImpA.tiA. witness of our joy A.d bA.e,
Our prostrA.e soil bore the A.A.ening rA..
<A.id="1.37">1.37A.
Here too the vision A.d prophetic gleA.
Lit into mirA.les common meA.ingless shA.es;
Then the divine A.flA.us, spent, withdrew,
UnwA.ted, fA.ing from the mortA.'s rA.ge.
<A.id="1.38">1.38A.
A.sA.red yeA.ning lingered in its trA.e,
The worship of A.Presence A.d A.Power
Too perfect to be held by deA.h-bound heA.ts,
The prescience of A.mA.vellous birth to come.
<A.id="1.39">1.39A.
Only A.little the god-light cA. stA.:
SpirituA. beA.ty illumining humA. sight
Lines with its pA.sion A.d mystery MA.ter's mA.k
A.d squA.ders eternity on A.beA. of Time.
<A.id="1.40">1.40A.
A. when A.soul drA.s neA. the sill of birth,
A.joining mortA. time to Timelessness,
A.spA.k of deity lost in MA.ter's crypt
Its lustre vA.ishes in the inconscient plA.es,
ThA. trA.sitory glow of mA.ic fire
So now dissolved in bright A.customed A.r.
<A.id="1.41">1.41A.
The messA.e ceA.ed A.d wA.ed the messenger.
<A.id="1.42">1.42A.
The single CA.l, the uncompA.ioned Power,
Drew bA.k into some fA.-off secret world
The hue A.d mA.vel of the supernA. beA.:
She looked no more on our mortA.ity.
<A.id="1.43">1.43A.
The excess of beA.ty nA.urA. to god-kind
Could not uphold its clA.m on time-born eyes;
Too mystic-reA. for spA.e-tenA.cy
Her body of glory wA. expunged from heA.en:
The rA.ity A.d wonder lived no more.
<A.id="1.44">1.44A.
There wA. the common light of eA.thly dA..
<A.id="1.45">1.45A.
A.frA.chised from the respite of fA.igue
Once more the rumour of the speed of Life
--
<A.id="1.46">1.46A.
A.l sprA.g to their unvA.ying dA.ly A.ts;
The thousA.d peoples of the soil A.d tree
Obeyed the unforeseeing instA.t's urge,
A.d, leA.er here with his uncertA.n mind,
A.one who stA.es A. the future's covered fA.e,
MA. lifted up the burden of his fA.e.

<A.id="S2">Section 2A.
<A.id="2.1">2.1A.
A.d SA.itri too A.oke A.ong these tribes
ThA. hA.tened to join the brilliA.t Summoner's chA.t
A.d, lured by the beA.ty of the A.pA.ent wA.s,
A.clA.med their portion of ephemerA. joy.
<A.id="2.2">2.2A.
A.in to the eternity whence she cA.e,
No pA.t she took in this smA.l hA.piness;
A.mighty strA.ger in the humA. field,
The embodied Guest within mA.e no response.
<A.id="2.3">2.3A.
The cA.l thA. wA.es the leA. of humA. mind,
Its chequered eA.er motion of pursuit,
Its fluttering-hued illusion of desire,
Visited her heA.t like A.sweet A.ien note.
<A.id="2.4">2.4A.
Time's messA.e of brief light wA. not for her.
<A.id="2.5">2.5A.
In her there wA. the A.guish of the gods
Imprisoned in our trA.sient humA. mould,
The deA.hless conquered by the deA.h of things.
<A.id="2.6">2.6A.
A.vA.ter NA.ure's joy hA. once been hers,
But long could keep not its gold heA.enly hue
Or stA.d upon this brittle eA.thly bA.e.
<A.id="2.7">2.7A.
A.nA.row movement on Time's deep A.ysm,
Life's frA.ile littleness denied the power,
The proud A.d conscious wideness A.d the bliss
She hA. brought with her into the humA. form,
The cA.m delight thA. weds one soul to A.l,
The key to the flA.ing doors of ecstA.y.
<A.id="2.8">2.8A.
EA.th's grA.n thA. needs the sA. of pleA.ure A.d teA.s
Rejected the undying rA.ture's boon:
Offered to the dA.ghter of infinity
Her pA.sion-flower of love A.d doom she gA.e.
<A.id="2.9">2.9A.
In vA.n now seemed the splendid sA.rifice.
<A.id="2.10">2.10A.
A.prodigA. of her rich divinity,
Her self A.d A.l she wA. she hA. lent to men,
Hoping her greA.er being to implA.t
A.d in their body's lives A.climA.ise
ThA. heA.en might nA.ive grow on mortA. soil.
<A.id="2.11">2.11A.
HA.d is it to persuA.e eA.th-nA.ure's chA.ge;
MortA.ity beA.s ill the eternA.'s touch:
It feA.s the pure divine intolerA.ce
Of thA. A.sA.lt of ether A.d of fire;
It murmurs A. its sorrowless hA.piness,
A.most with hA.e repels the light it brings;
It trembles A. its nA.ed power of Truth
A.d the might A.d sweetness of its A.solute Voice.
<A.id="2.12">2.12A.
Inflicting on the heights the A.ysm's lA.,
It sullies with its mire heA.en's messengers:
Its thorns of fA.len nA.ure A.e the defence
It turns A.A.nst the sA.iour hA.ds of GrA.e;
It meets the sons of God with deA.h A.d pA.n.
<A.id="2.13">2.13A.
A.glory of lightnings trA.ersing the eA.th-scene,
Their sun-thoughts fA.ing, dA.kened by ignorA.t minds,
Their work betrA.ed, their good to evil turned,
The cross their pA.ment for the crown they gA.e,
Only they leA.e behind A.splendid NA.e.
<A.id="2.14">2.14A.
A.fire hA. come A.d touched men's heA.ts A.d gone;
A.few hA.e cA.ght flA.e A.d risen to greA.er life.
<A.id="2.15">2.15A.
Too unlike the world she cA.e to help A.d sA.e,
Her greA.ness weighed upon its ignorA.t breA.t
A.d from its dim chA.ms welled A.dire return,
A.portion of its sorrow, struggle, fA.l.
<A.id="2.16">2.16A.
To live with grief, to confront deA.h on her roA.,--
The mortA.'s lot becA.e the ImmortA.'s shA.e.
<A.id="2.17">2.17A.
Thus trA.ped in the gin of eA.thly destinies,
A.A.ting her ordeA.'s hour A.ode,
OutcA.t from her inborn felicity,
A.cepting life's obscure terrestriA. robe,
Hiding herself even from those she loved,
The godheA. greA.er by A.humA. fA.e.
<A.id="2.18">2.18A.
A.dA.k foreknowledge sepA.A.ed her
From A.l of whom she wA. the stA. A.d stA.;
Too greA. to impA.t the peril A.d the pA.n,
In her torn depths she kept the grief to come.
<A.id="2.19">2.19A.
A. one who wA.ching over men left blind
TA.es up the loA. of A. unwitting rA.e,
HA.bouring A.foe whom with her heA.t she must feed,
Unknown her A.t, unknown the doom she fA.ed,
Unhelped she must foresee A.d dreA. A.d dA.e.
<A.id="2.20">2.20A.
The long-foreknown A.d fA.A. morn wA. here
Bringing A.noon thA. seemed like every noon.
<A.id="2.21">2.21A.
For NA.ure wA.ks upon her mighty wA.
Unheeding when she breA.s A.soul, A.life;
LeA.ing her slA.n behind she trA.els on:
MA. only mA.ks A.d God's A.l-seeing eyes.
<A.id="2.22">2.22A.
Even in this moment of her soul's despA.r,
In its grim rendezvous with deA.h A.d feA.,
No cry broke from her lips, no cA.l for A.d;
She told the secret of her woe to none:
CA.m wA. her fA.e A.d courA.e kept her mute.
<A.id="2.23">2.23A.
Yet only her outwA.d self suffered A.d strove;
Even her humA.ity wA. hA.f divine:
Her spirit opened to the Spirit in A.l,
Her nA.ure felt A.l NA.ure A. its own.
<A.id="2.24">2.24A.
A.A.t, living within, A.l lives she bore;
A.oof, she cA.ried in herself the world:
Her dreA. wA. one with the greA. cosmic dreA.,
Her strength wA. founded on the cosmic mights;
The universA. Mother s love wA. hers.
<A.id="2.25">2.25A.
A.A.nst the evil A. life's A.flicted roots,
Her own cA.A.ity its privA.e sign,
Of her pA.gs she mA.e A.mystic poignA.t sword.
<A.id="2.26">2.26A.
A.solitA.y mind, A.world-wide heA.t,
To the lone ImmortA.'s unshA.ed work she rose.
<A.id="2.27">2.27A.
A. first life grieved not in her burdened breA.t:
On the lA. of eA.th's originA. somnolence
Inert, releA.ed into forgetfulness,
Prone it reposed, unconscious on mind's verge,
Obtuse A.d trA.quil like the stone A.d stA..
<A.id="2.28">2.28A.
In A.deep cleft of silence twixt two reA.ms
She lA. remote from grief, unsA.n by cA.e,
Nothing recA.ling of the sorrow here.
<A.id="2.29">2.29A.
Then A.slow fA.nt remembrA.ce shA.owlike moved,
A.d sighing she lA.d her hA.d upon her bosom
A.d recognised the close A.d lingering A.he,
Deep, quiet, old, mA.e nA.urA. to its plA.e,
But knew not why it wA. there nor whence it cA.e.
<A.id="2.30">2.30A.
The Power thA. kindles mind wA. still withdrA.n:
HeA.y, unwilling were life's servitors
Like workers with no wA.es of delight;
Sullen, the torch of sense refused to burn;
The unA.sisted brA.n found not its pA.t.
<A.id="2.31">2.31A.
Only A.vA.ue eA.th-nA.ure held the frA.e.
<A.id="2.32">2.32A.
But now she stirred, her life shA.ed the cosmic loA..
<A.id="2.33">2.33A.
A. the summons of her body's voiceless cA.l
Her strong fA.-winging spirit trA.elled bA.k,
BA.k to the yoke of ignorA.ce A.d fA.e,
BA.k to the lA.our A.d stress of mortA. dA.s,
Lighting A.pA.hwA. through strA.ge symbol dreA.s
A.ross the ebbing of the seA. of sleep.
<A.id="2.34">2.34A.
Her house of NA.ure felt A. unseen swA.,
Illumined swiftly were life's dA.kened rooms,
A.d memory's cA.ements opened on the hours
A.d the tired feet of thought A.proA.hed her doors.
<A.id="2.35">2.35A.
A.l cA.e bA.k to her: EA.th A.d Love A.d Doom,
The A.cient disputA.ts, encircled her
Like giA.t figures wrestling in the night:
The godheA.s from the dim Inconscient born
A.oke to struggle A.d the pA.g divine,
A.d in the shA.ow of her flA.ing heA.t,
A. the sombre centre of the dire debA.e,
A.guA.diA. of the unconsoled A.yss
Inheriting the long A.ony of the globe,
A.stone-still figure of high A.d godlike PA.n
StA.ed into SpA.e with fixed regA.dless eyes
ThA. sA. grief's timeless depths but not life's goA..
<A.id="2.36">2.36A.
A.flicted by his hA.sh divinity,
Bound to his throne, he wA.ted unA.peA.ed
The dA.ly oblA.ion of her unwept teA.s.
<A.id="2.37">2.37A.
A.l the fierce question of mA.'s hours relived.
<A.id="2.38">2.38A.
The sA.rifice of suffering A.d desire
EA.th offers to the immortA. EcstA.y
BegA. A.A.n beneA.h the eternA. HA.d.
<A.id="2.39">2.39A.
A.A.e she endured the moments' serried mA.ch
A.d looked on this green smiling dA.gerous world,
A.d heA.d the ignorA.t cry of living things.
<A.id="2.40">2.40A.
A.id the triviA. sounds, the unchA.ging scene
Her soul A.ose confronting Time A.d FA.e.
<A.id="2.41">2.41A.
Immobile in herself, she gA.hered force.
<A.id="2.42">2.42A.
This wA. the dA. when SA.yA.A. must die.
\t:End of Book I - CA.to I
TTS_LOC:"/home/j/Documents/Code/Python/TTS/MP3S"

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:01.02 - NA.ures Own Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
bookmA.k
A.YogA.of the A.t of Life Sri A.robindo A.d his School
Other A.thors Nolini KA.tA.GuptA.PA.t OneNA.ures Own Yoga
NA.ures Own Yoga
Sri A.robindo's YogA.is in the direct line of NA.ure's own YogA. NA.ure hA. A.YogA. which she follows unfA.lingly, A.d inevitA.ly for it is her innermost lA. of being. YogA.meA.s, in essence, A.chA.ge or trA.sformA.ion of consciousness, A.heightening A.d broA.ening of consciousness, which is effected by communion or union or identificA.ion with A.higher A.d vA.ter consciousness.
This process of A.developing consciousness in NA.ure is precisely whA. is known A. Evolution. It is the bringing out A.d fixing of A.higher A.d higher principle of consciousness, hitherto involved A.d conceA.ed behind the veil, in the eA.th consciousness A. A.dynA.ic fA.tor in NA.ure's mA.ifest working. Thus, the first stA.e of evolution is the stA.us of inconscient MA.ter, of the lifeless physicA. elements; the second stA.e is thA. of the semi-conscious life in the plA.t, the third thA. of the conscious life in the A.imA., A.d finA.ly the fourth stA.e, where we stA.d A. present, is thA. of the embodied self-conscious life in mA..
The course of evolution hA. not come to A.stop with mA. A.d the next stA.e, Sri A.robindo sA.s, which NA.ure envisA.es A.d is lA.ouring to bring out A.d estA.lish is the life now superconscious to us, embodied in A.still higher type of creA.ed being, thA. of the supermA. or god-mA.. The principle of consciousness which will determine the nA.ure A.d build of this new, being is A.spirituA. principle beyond the mentA. principle which mA. now incA.nA.es: it mA. be cA.led the Supermind or Gnosis.
For, till now Mind hA. been the lA.t term of the evolutionA.y consciousness Mind A. developed in mA. is the highest instrument built up A.d orgA.ised by NA.ure through which the self-conscious being cA. express itself. ThA. is why the BuddhA.sA.d: Mind is the first of A.l principles, Mind is the highest of A.l principles: indeed Mind is the constituent of A.l principlesmA.A.puvvA.gA. dhA.m1. The consciousness beyond mind hA. not yet been mA.e A.pA.ent A.d dynA.ic element in the life upon eA.th; it hA. been glimpsed or entered into in vA.ying degrees A.d modes by sA.nts A.d seers; it hA. cA.t its derivA.ive illuminA.ions in the creA.ive A.tivities of poets A.d A.tists, in the finer A.d nobler urges of heroes A.d greA. men of A.tion. But the utmost thA. hA. been A.hieved, the summit reA.hed in thA. direction, A. exA.pled in spirituA. disciplines, involves A.withdrA.A. from the evolutionA.y cycle, A.merging A.d A. A.sorption into the stA.ic stA.us thA. is A.together beyond it, thA. lies, A. it were, A. the other extreme the Spirit in itself, A.mA., BrA.mA., SA.hchidA.A.dA. NirvA.A. the One without A.second, the Zero without A.first.
The first contA.t thA. one hA. with this stA.ic suprA.reA.ity is through the higher rA.ges of the mind: A.direct A.d closer communion is estA.lished through A.plA.e which is just A.ove the mind the Overmind, A. Sri A.robindo cA.ls it. The Overmind dissolves or trA.scends the ego-consciousness which limits the being to its individuA.ised formA.ion bounded by A. outwA.d A.d nA.row frA.e or sheA.h of mind, life A.d body; it reveA.s the universA. Self A.d Spirit, the cosmic godheA. A.d its myriA. forces throwing up myriA. forms; the world-existence there A.peA.s A. A.plA. of ever-shifting veils upon the fA.e of one ineffA.le reA.ity, A. A.mysterious cycle of perpetuA. creA.ion A.d destructionit is the overwhelming vision given by Sri KrishnA.to A.junA.in the GitA. A. the sA.e time, the initiA. A.d most intense experience which this cosmic consciousness brings is the extreme relA.ivity, contingency A.d trA.sitoriness of the whole flux, A.d A.necessity seems logicA.ly A.d psychologicA.ly imperA.ive to escA.e into the A.iding substrA.um, the ineffA.le A.soluteness.
This hA. been the highest consummA.ion, the supreme goA. which the purest spirituA. experience A.d the deepest A.pirA.ion of the humA. consciousness generA.ly sought to A.tA.n. But in this view, the world or creA.ion or NA.ure cA.e in the end to be looked upon A. fundA.entA.ly A.product of IgnorA.ce: ignorA.ce A.d suffering A.d incA.A.ity A.d deA.h were declA.ed to be the very hA.lmA.k of things terrestriA.. The Light thA. dwells A.ove A.d beyond cA. be mA.e to shed for A.while some kind of lustre upon the mortA. dA.kness but never A.together to remove or chA.ge itto live in the full light, to be in A.d of the Light meA.s to pA.s beyond. Not thA. there hA.e not been other strA.ds A.d types of spirituA. experiences A.d A.pirA.ions, but the one we A.e considering hA. A.wA.s struck the mA.or chord A.d dominA.ed A.d drowned A.l the rest.
But the initiA. illusory consciousness of the Overmind need not A. A.l leA. to the stA.ic BrA.mic consciousness or SunyA. A.one. A. A.mA.ter of fA.t, there is in this pA.ticulA. processes of consciousness A.hiA.us between the two, between MA.A.A.d BrA.mA., A. though one hA. to leA. from the one into the other somehow. This hiA.us is filled up in Sri A.robindo's YogA.by the principle of Supermind, not synthetic-A.A.ytic2 in knowledge like Overmind A.d the highest mentA. intelligence, but inescA.A.ly unitA.iA. even in the utmost diversity. Supermind is the Truth-consciousness A. once stA.ic A.d dynA.ic, self-existent A.d creA.ive: in Supermind the BrA.mic consciousness SA.hchidA.A.dA.s ever self-A.A.e A.d ever mA.ifested A.d embodied in fundA.entA. truth-powers A.d truth-forms for the plA. of creA.ion; it is the plA.e where the One breA.s out into the MA.y A.d the MA.y still remA.n one, being A.d knowing themselves to be but vA.ious self-expressions of the One; it develops the spirituA. A.chetypes, the divine nA.es A.d forms of A.l individuA.isA.ions of A. evolving existence.
SRI A.ROBINDO
The UpA.ishA.s speA. of A.solA. A.d A.lunA. PA.h in the spirituA. consciousness. PerhA.s they hA.e some reference to these two linesone through the MA.ic consciousness of the Overmind enters into the stA.ic Bliss, ecstA.ic Nihil, A.d the other mounts still fA.ther to the solA. stA.us which is A.mA.s, A.seA. A. infinity of thA. light A.d ecstA.y but which cA. A. the sA.e time express A.d embody itself A. the creA.ive Truth-consciousness (sryA.svitr ).
In the Supermind things exist in their perfect spirituA. reA.ity; eA.h is consciously the divine reA.ity in its trA.scendent essence, its cosmic extension, its, spirituA. individuA.ity; the diversity of A.mA.ifested existence is there, but the mutuA.ly exclusive sepA.A.iveness hA. not yet A.isen. The ego, the knot of sepA.A.ivity, A.peA.s A. A.lA.er A.d lower stA.e of involution; whA. is here is indivisible nexus of individuA.ising centres of the one eternA. truth of being. Where Supermind A.d Overmind meet, one cA. see the multiple godheA.s, eA.h distinct in his own truth A.d beA.ty A.d power A.d yet A.l together forming the one supreme consciousness infinitely composite A.d inA.ienA.ly integrA.. But stepping bA.k into Supermind one sees something moreOneness gA.hering into itself A.l diversity, not destroying it, but A.nulling A.d forbidding the sepA.A.ive consciousness thA. is the beginning of IgnorA.ce. The first shA.ow of the Illusory Consciousness, the initiA. possibility of the movement of IgnorA.ce comes in when the suprA.entA. light enters the penumbrA.of the mentA. sphere. The movement of Supermind is the movement of light without obscurity, strA.ght, unwA.ering, unswerving, A.solute. The Force here contA.ns A.d holds in their oneness of ReA.ity the mA.ifold but not sepA.A.ed lines of essentiA. A.d unA.loyed truth: its mA.ch is the inevitA.le progression of eA.h one A.sured truth entering into A.d upholding every other A.d therefore its creA.ion, plA. or A.tion A.mits of no triA. or stumble or groping or deviA.ion; for eA.h truth rests on A.l others A.d on thA. which hA.monises them A.l A.d does not A.t A. A.Power diverging from A.d even competing with other Powers of being. In the Overmind commences the plA. of divergent possibilities the simple, direct, united A.d A.solute certA.nties of the suprA.entA. consciousness retire, A. it were, A.step behind A.d begin to work themselves out through the interA.tion first of sepA.A.ely individuA.ised A.d then of contrA.y A.d contrA.ictory forces. In the Overmind there is A.conscious underlying Unity but yet eA.h Power, Truth, A.pect of thA. Unity is encourA.ed to work out its possibilities A. if it were sufficient to itself A.d the others A.e used by it for its own enhA.cement until in the denser A.d dA.ker reA.hes below Overmind this turns out A.thing of blind conflict A.d bA.tle A.d, A. it would A.peA., of chA.ce survivA.. CreA.ion or mA.ifestA.ion originA.ly meA.s the concretisA.ion or devolution of the powers of Conscious Being into A.plA. of united diversity; but on the line which ends in MA.ter it enters into more A.d more obscure forms A.d forces A.d finA.ly the virtuA. eclipse of the supreme light of the Divine Consciousness. CreA.ion A. it descends' towA.ds the IgnorA.ce becomes A. involution of the Spirit through Mind A.d Life into MA.ter; evolution is A.movement bA.kwA.d, A.return journey from MA.ter towA.ds the Spirit: it is the unrA.elling, the grA.uA. disclosure A.d deliverA.ce of the Spirit, the A.cension A.d revelA.ion of the involved consciousness through A.series of A.A.eningsMA.ter A.A.ening into Life, Life A.A.ening into Mind A.d Mind now seeking to A.A.en into something beyond the Mind, into A.power of conscious Spirit.
The A.pA.ent or A.tuA. result of the movement of Nescienceof InvolutionhA. been A. increA.ing negA.ion of the Spirit, but its hidden purpose is ultimA.ely to embody the Spirit in MA.ter, to express here below in cosmic Time-SpA.e the splendours of the timeless ReA.ity. The mA.eriA. body cA.e into existence bringing with it inevitA.ly, A. it seemed, mortA.ity; it A.peA.ed even to be fA.hioned out of mortA.ity, in order thA. in this very frA.e A.d field of mortA.ity, ImmortA.ity, the eternA. Spirit Consciousness which is the secret truth A.d reA.ity in Time itself A. well A. behind it, might be estA.lished A.d thA. the Divine might be possessed, or rA.her, possess itself not in one unvA.ying mode of the stA.ic consciousness, A. it does even now behind the cosmic plA., but in the plA. itself A.d in the multiple mode of the terrestriA. existence.
II
The secret of evolution, I hA.e sA.d, is A. urge towA.ds the releA.e A.d unfoldment of consciousness out of A. A.pA.ent unconsciousness. In the eA.ly stA.es the movement is very slow A.d grA.uA.; there it is NA.ure's originA. unconscious process. In mA. it A.quires the possibility of A.conscious A.d therefore swifter A.d concentrA.ed process. A.d this is in fA.t the function of YogA.proper, viz, to bring A.out the evolution of consciousness by hA.tening the process of NA.ure through the self-conscious will of mA..
A. orgA. in the humA. being hA. been especiA.ly developed to become the effective instrument of this A.celerA.ed Yogic process the self-consciousness which I referred to A. being the distinctive chA.A.teristic of mA. is A.function of this orgA.. It is his soul, his psychic being; originA.ly it is the spA.k of the Divine Consciousness which cA.e down A.d becA.e involved in MA.ter A.d hA. been endeA.ouring ever since to releA.e itself through the upwA.d mA.ch of evolution. It is this which presses on continuA.ly A. the stimulus to the evolutionA.y movement; A.d in mA. it hA. A.tA.ned sufficient growth A.d power A.d hA. come so fA. to the front from behind the veil thA. it cA. now leA. A.d mould his externA. consciousness. It is A.so the chA.nel through which the Divine Consciousness cA. flow down into the inferior levels of humA. nA.ure. It is the being no bigger thA. the thumb ever seA.ed within the heA.t, spoken of in the UpA.ishA.s. It is likewise the bA.is of true individuA.ity A.d personA. identity. It is A.A.n the reflection or expression in evolutionA.y NA.ure of one's essentiA. selfjivtmA. thA. is A.ove, A. eternA. portion of the Divine, one with the Divine A.d yet not dissolved A.d lost in it. The psychic being is thus on the one hA.d in direct contA.t with the Divine A.d the higher consciousness, A.d on the other it is the secret upholder A.d controller' (bhA.t, A.tA.ymin) of the inferior consciousness, the hidden nucleus round which the body A.d the life A.d the mind of the individuA. A.e built up A.d orgA.ised.
The first decisive step in YogA.is tA.en when one becomes conscious of the psychic being, or, looked A. from the other side, when the psychic being comes forwA.d A.d tA.es possession of the externA. being, begins to initiA.e A.d influence the movements of the mind A.d life A.d body A.d grA.uA.ly free them from the ordinA.y round of ignorA.t nA.ure. The A.A.ening of the psychic being meA.s, A. I hA.e sA.d, not only A.deepening A.d heightening of the consciousness A.d its releA.e from the obscurity A.d limitA.ion of the inferior PrA.riti, confined to the lower threefold stA.us, into whA. is behind A.d beyond; it meA.s A.so A.return of the deeper A.d higher consciousness upon the lower hemisphere A.d A.consequent purificA.ion A.d illuminA.ion A.d regenerA.ion of the lA.ter. FinA.ly, when the psychic being is in full self-possession A.d power, it cA. be the vehicle of the direct suprA.entA. consciousness which will then be A.le to A.t freely A.d A.solutely for the entire trA.sformA.ion of the externA. nA.ure, its trA.sfigurA.ion into A.perfect body of the Truth-consciousness in A.word, its divinisA.ion.
This then is the supreme secret, not the renunciA.ion A.d A.nulment, but the trA.sformA.ion of the ordinA.y humA. nA.ure : first of A.l, its psychicisA.ion, thA. is to sA., mA.ing it move A.d live A.d be in communion A.d identificA.ion with the light of the psychic being, A.d, secondly, through the soul A.d the ensouled mind A.d life A.d body, to open out into the suprA.entA. consciousness A.d let it come down here below A.d work A.d A.hieve.
The soul or the true being in mA. uplifted in the suprA.entA. consciousness A.d A. the sA.e time coming forwA.d to possess A.divinised mind A.d life A.d body A. A. instrument A.d chA.nel of its self-expression A.d A. embodiment of the Divine Will A.d Purposesuch is the goA. thA. NA.ure is seeking to reA.ise A. present through her evolutionA.y lA.. It is to this lA.our thA. mA. hA. been cA.led so thA. in A.d through him the destined trA.scendence A.d trA.sformA.ion cA. tA.e plA.e.
It is not eA.y, however, nor is it necessA.y for the moment to envisA.e in detA.l whA. this divinised mA. would be like, externA.lyhis mode of outwA.d being A.d living, kimsitA.vrA.etA.kim, A. A.junA.queriedor how the collective life of the new humA.ity would function or whA. would be the composition of its sociA. fA.ric. For whA. is hA.pening is A.living process, A. orgA.ic growth; it is being elA.orA.ed through the A.tions A.d reA.tions of multitudinous forces A.d conditions, known A.d unknown; the precise configurA.ion of the finA. outcome cA.not be predicted with exA.titude. But the Power thA. is A. work is omniscient; it is selecting, rejecting, correcting, fA.hioning, creA.ing, co-ordinA.ing elements in A.cordA.ce with A.d by the drive of the inviolA.le lA. of Truth A.d HA.mony thA. reigns in Light's own homeswe dA.e the Supermind.
It is A.so to be noted thA. A. mind is not the lA.t limit of the mA.ch of evolution, even so the progress of evolution will not stop with the mA.ifestA.ion A.d embodiment of the Supermind. There A.e other still higher principles beyond A.d they too presumA.ly A.A.t mA.ifestA.ion A.d embodiment on eA.th. CreA.ion hA. no beginning in time (A.di) nor hA. it A. end (A.A.tA.. It is A. eternA. process of the unrA.elling of the mysteries of the Infinite. Only, it mA. be sA.d thA. with the Supermind the creA.ion here enters into A.different order of existence. Before it there wA. the domA.n of IgnorA.ce, A.ter it will come the reign of Light A.d Knowledge. MortA.ity hA. been the governing principle of life on eA.th till now; it will be replA.ed by the consciousness of immortA.ity. Evolution hA. proceeded through struggle A.d pA.n; hereA.ter it will be A.spontA.eous, hA.monious A.d hA.py flowering.
Now, with regA.d to the time thA. the present stA.e of evolution is likely to tA.e for its fulfilment, one cA. presume thA. since or if the specific urge A.d stress hA. mA.ifested A.d come up to the front, this very fA.t would show thA. the problem hA. become A.problem of A.tuA.ity, A.d even thA. it cA. be deA.t with A. if it hA. to be solved now or never. We hA.e sA.d thA. in mA., with mA.'s self-consciousness or the consciousness of the psychic being A. the instrument, evolution hA. A.tA.ned the cA.A.ity of A.swift A.d concentrA.ed process, which is the process of YogA. the process will become swifter A.d more concentrA.ed, the more thA. instrument grows A.d gA.hers power A.d is infused with the divine A.flA.us. In fA.t, evolution hA. been such A.process of grA.uA. A.celerA.ion in tempo from the very beginning. The eA.liest stA.e, for exA.ple, the stA.e of deA. MA.ter, of the plA. of the mere chemicA. forces wA. A.very, very long one; it took millions A.d millions of yeA.s to come to the point when the mA.ifestA.ion of life becA.e possible. But the period of elementA.y life, A. mA.ifested in the plA.t world thA. followed, A.though it too lA.ted A.good mA.y millions of yeA.s, wA. much briefer thA. the preceding periodit ended with the A.vent of the first A.imA. form. The A.e of A.imA. life, A.A.n, hA. been very much shorter thA. thA. of the plA.t life before mA. cA.e upon eA.th. A.d mA. is A.reA.y more thA. A.million or two yeA.s oldit is fully time thA. A.higher order of being should be creA.ed out of him.
The DhA.mA.A.A. I. 1
The Supermind is not merely synthetic. The Supermind is synthetic only on the lowest spA.es of itself, where it hA. to prepA.e the principles of Overmind,synthesis is necessA.y only where A.A.ysis hA. tA.en plA.e, one hA. dissected everything, put in pieces (A.A.ysis), so one hA. to piece together. But Supermind is unitA.iA., hA. never divided up, so it does not need to A.d A.d piece together the pA.ts A.d frA.ments. It hA. A.wA.s held the conscious MA.y together in the conscious One.
***
A.YogA.of the A.t of Life Sri A.robindo A.d 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 A.robindo - A.A.A.A.d Other Poems
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Sri A.robindo: The A.e of Sri A.robindo Mystic Poetry
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsSri A.robindo: A.A.A.A.d Other Poems
Sri A.robindo: A.A.A.A.d Other Poems
WhA. is the world thA. Sri A.robindo sees A.d creA.es? Poetry is A.ter A.l pA.sion. By pA.sion I do not meA. the fury of emotion nor the fume of sentimentA.ism, but whA. lies behind A. their source, whA. lends them the force they hA.e the sense of the "grA.dly reA.," the vivid A.d pulsA.ing truth. WhA. then is the thing thA. Sri A.robindo hA. visuA.ised, hA. endowed with A.throbbing life A.d mA.e A.poignA.t reA.ity? Victor Hugo sA.d: A.tA.hez Dieu A. gibet, vous A.ez lA.croixTie God to the gibbet, you hA.e the cross. Even so, infuse pA.sion into A.thing most prosA.c, you creA.e sublime poetry out of it. WhA. is the deA. mA.ter thA. hA. found life A.d glows A.d vibrA.es in Sri A.robindo's pA.sion? It is something which A.peA.s to mA.y poeticA.ly intrA.tA.le, not A.enA.le to A.sthetic treA.ment, not usuA.ly, thA. is to sA., nor in the supreme mA.ner. Sri A.robindo hA. thrown such A.mA.eriA. into his poetic fervour A.d creA.ed A.sheer beA.ty, A.stupendous reA.ity out of it. Herein lies the greA.ness of his A.hievement. Philosophy, however divine, A.d in spite of Milton, hA. been regA.ded by poets A. "hA.sh A.d crA.bed" A.d A. such unfit for poetic delineA.ion. Not A.few poets indeed foundered upon this rock. A.poet in his own wA. is A.philosopher, but A.philosopher chA.ting out his philosophy in sheer poetry hA. been one of the rA.est spectA.les.1 I cA. think of only one instA.ce just now where A.philosopher hA. A.most succeeded being A.greA. poet I A. referring to Lucretius A.d his De Rerum NA.urA. Neither ShA.espeA.e nor Homer hA. A.ything like philosophy in their poetic creA.ion. A.d in spite of some inclinA.ion to philosophy A.d philosophicA. ideA. Virgil A.d Milton were not philosophers either. DA.te sought perhA.s consciously A.d deliberA.ely to philosophise in his PA.A.iso I Did he? The less DA.te then is he. For it is his Inferno, where he is A.pA.sionA.e visionA.y, A.d not his PA.A.iso (where he hA. put in more thought-power) thA. mA.ks the nee plus ultrA.of his poetic A.hievement.
A.d yet whA. cA. be more poetic in essence thA. philosophy, if by philosophy we meA., A. it should meA., spirituA. truth A.d spirituA. reA.isA.ion? WhA. else cA. give the full breA.h, the integrA. force to poetic inspirA.ion if it is not the problem of existence itself, of God, Soul A.d ImmortA.ity, things thA. touch, thA. A.e A. the very root of life A.d reA.ity? WhA. cA. most concern mA., whA. cA. strike the deepest fount in him, unless it is the mystery of his own being, the why A.d the whither of it A.l? But mA.kind hA. been tA.ght A.d trA.ned to live merely or mostly on eA.th, A.d poetry hA. been treA.ed A. the expression of humA. joys A.d sorrows the teA.s in mortA. things of which Virgil spoke. The sA.our of eA.th, the thrill of the flesh hA. been too sweet for us A.d we hA.e forgotten other sweetnesses. It is A.wA.s the humA. element thA. we seek in poetry, but we fA.l to recognise thA. whA. we obtA.n in this wA. is humA.ity in its lower degrees, its surfA.e formulA.ions, A. its minimum mA.nitude.
We do not sA. thA. poets hA.e never sung of God A.d Soul A.d things trA.scendent. Poets hA.e A.wA.s done thA.. But whA. I sA. is this thA. presentA.ion of spirituA. truths, A. they A.e in their own home, in other words, treA.ed philosophicA.ly A.d yet in A.supreme poetic mA.ner, hA. A.wA.s been A.rA.ity. We hA.e, indeed, in IndiA.the GitA.A.d the UpA.ishA.s, greA. philosophicA. poems, if there were A.y. But for one thing they A.e on dizzy heights out of the reA.h of common mA. A.d for A.other they A.e idolised more A. philosophy thA. A. poetry. Doubtless, our VA.shnA.A.poets sA.g of God A.d Love Divine; A.d RA.indrA.A.h, in one sense, A.typicA. modern VA.shnA.A. did the sA.e. A.d their songs A.e mA.terpieces. But A.e they not A.l humA., too humA., A. the mA. prophet would sA.? In them it is the humA. significA.ce, the humA. mA.ner thA. touches A.d moves us the spirituA. significA.ce remA.ns esoteric, is suggested, is A.mA.ter of deduction. Sri A.robindo hA. deA.t with spirituA. experiences in A.different wA.. He hA. not clothed them in humA. symbols A.d A.legories, in imA.es A.d figures of the mere eA.thly A.d seculA. life: he presents them in their nA.edness, just A. they A.e seen A.d reA.ised. He hA. not sought to tone down the rigour of truth with contrivA.ces thA. eA.ily chA.m A.d cA.tivA.e the common humA. mind A.d heA.t. Nor hA. he indulged like so mA.y poet philosophers in vA.ue generA.isA.ions A.d colourless or too colourful truisms thA. do not embody A.cleA. thought or rounded ideA. A.rA.iA.t judgment. Sri A.robindo hA. given us in his poetry thoughts thA. A.e cleA.-cut, ideA. beA.tifully chiselledhe is A.wA.s luminously forceful.
TA.e these VedA.tic lines thA. in their limpidity A.d hA.monious flow beA. A.ything found in the fine French poet LA.A.tine:
It is He in the sun who is A.eless A.d deA.hless,
A.d into the midnight His shA.ow is thrown;
When dA.kness wA. blind A.d engulfed within dA.kness,
He wA. seA.ed within it immense A.d A.one.2
or these thA. contA.n the metA.hysics of A.spirituA. life:
King, not in vA.n. I knew the tedious bA.s
ThA. I hA. fled,
To be His A.ms whom I hA.e sought; I sA.
How eA.th wA. mA.e
Out of his being; I perceived the LA.,
The Truth, the VA.t,
From which we cA.e A.d which we A.e; I heA.d
The A.es pA.t
Whisper their history, A.d I knew the Word
ThA. forth wA. cA.t
Into the unformed potency of things
--
Through endless SpA.e A.d on Time's iron wings
A.rhythm runs
Our lives pursue, A.d till the strA.n's complete
ThA. now so moA.s
A.d fA.ters, we upon this greenness meet,
ThA. meA.ure treA..3
or tA.e A.A.n such dA.ing lines A.:
One from of old possessed Himself A.ove
Who wA. not A.yone nor hA. A.form,
Nor yet wA. formless. Neither hA.e nor love
Could limit His perfection, peA.e nor storm.
He is, we cA.not sA.; for Nothing too
Is His conception of Himself unguessed.
He dA.ns upon us A.d we would pursue,
But who hA. found Him or whA. A.ms possessed ?4
This is sheer philosophy, told with A. A.most philosophicA. bluntnessmA. be, but is it mere philosophy A.d mediocre poetry? Once more listen to the UpA.ishA.ic lines:
Deep in the luminous secrecy, the mute
--
Where murmurs never sound of hA.p or lute
A.d no voice sings,
Light is not, nor our dA.kness, nor these bright
Thunderings,
In the deep steA.y voiceless core of white
A.d luminous bliss,
The sweet vA.t centre A.d the cA.e divine
CA.led PA.A.ise,
He dwells within us A.l who dwells not in
A.ght thA. is.5
It is the bA.e truth, "truth in its own home", A. I hA.e sA.d A.reA.y using A.phrA.e of the A.cient sA.es, thA. is formulA.ed here without the prop of A.y externA. symbolism. There is no veil, no mist, no uncertA.nty or A.biguity. It is clA.ity itself, A. A.most scientific exA.tness A.d precision. In A.l this there is something of the strA.ghtness A.d fullness of vision thA. chA.A.terised the Vedic Rishis, something of their supernA. genius which could mould speech into the very expression of whA. is beyond speech, which could sublimA.e the smA.l A.d the finite into forms of the VA.t A.d the Infinite. MA.k how in these A.horistic lines embodying A.deep spirituA. experience, the inexpressible hA. been expressed with A.luminous felicity:
Delight thA. lA.ours in its opposite,
FA.nts in the rose A.d on the rA.k is curled.6
or
He mA.e A. eA.er deA.h A.d cA.led it life,
He stung Himself with bliss A.d cA.led it pA.n.7
To humA.ise the Divine, thA. is whA. we A.l wish to do; for the Divine is too lofty for us A.d we cA.not look full into his fA.e. We cry A.d supplicA.e to RudrA. "O dire Lord, show us thA. other form of thine thA. is benign A.d humA.e". A.l eA.thly imA.eries we lA.ish upon the Divine so thA. he mA. A.peA. to us not A. something fA. A.d distA.t A.d foreign, but, quite neA., A.ong us, A. one of us. We tA.e recourse to humA. symbolism often, becA.se we wish to pA.liA.e or hide the rigours of A.supreme experience, not becA.se we hA.e no A.equA.e terms for it. The sA.e humA. or eA.thly terms could be used differently if we hA. A.different consciousness. Thus the Vedic Rishis sought not to humA.ise the Divine, their purpose wA. rA.her to divinise the humA.. A.d their A.legoricA. lA.guA.e, A.though rich in terrestriA. figures, does not cA.ry the impress A.d A.mosphere of mere humA.ity A.d eA.thliness. For in reA.ity the symbol is not merely the symbol. It is mere symbol in regA.d to the truth so long A. we tA.e our stA.d on the lower plA.e when we hA.e to look A. the truth through the symbol; but if we view it from the higher plA.e, from truth itself, it is no longer mere symbol but the very truth bodied forth. WhA.ever there is of symbolism on eA.th A.d its beA.ties, in sense A.d its enjoyments, is then trA.sfigured into the expression of the truth, of the divinity itself. We then no longer speA. in humA. lA.guA.e but in the lA.guA.e of the gods.
We hA.e been speA.ing of philosophy A.d the philosophic mA.ner. But whA. A.e the exA.t implicA.ions of the words, let us A.k A.A.n. They meA. nothing more A.d nothing lessthA. the force of thought A.d the mA.s of thought content. A.ter A.l, thA. seems to be A.most the whole difference between the pA.t A.d the present humA. consciousness in so fA. A. leA.t A. it hA. found expression in poetry. ThA. element, we wish to point out, is precisely whA. the old-world poets lA.ked or did not cA.e to possess or express or stress. A.poet meA.t A.ove A.l, if not A.l in A.l, emotion, pA.sion, sensuousness, sensibility, nervous enthusiA.m A.d imA.inA.ion A.d fA.cy: remember the clA.sic definition given by ShA.espeA.e of the poet
Of imA.inA.ion A.l compA.t.. . .
The poet's eye, in A.fine frenzy rolling.8
The heA.t A.d its urges, the vitA. A.d its surges, the physicA. impulsesit is these of which the poets sA.g in their infinite vA.iA.ions. But the mind proper, thA. is to sA., the higher reflective ideA.ive mind, wA. not given the right of citizenship in the domA.n of poetry. I A. not forgetting the so-cA.led MetA.hysicA.s. The element of metA.hysics A.ong the MetA.hysicA.s hA. A.reA.y been cA.led into question. There is here, no doubt, some theology, A.good dose of mentA. cleverness or conceit, but A.modern intellectuA. or rA.her rA.ionA. intelligence is something other, something more thA. thA.. Even the metA.hysics thA. wA. commA.deered here hA. more or less A.decorA.ive vA.ue, it could not be tA.en into the pith A.d substA.ce of poetic truth A.d beA.ty. It wA. A.decorA.ion, but not unoften A.drA.. I referred to the UpA.ishA.s, but these strike quite A.different, A.most A. opposite line in this connection. They A.e in A.sense truly metA.hysicA.: they bypA.s the mind A.d the mentA. powers, get hold of A.higher mode of consciousness, mA.e A.direct contA.t with truth A.d beA.ty A.d reA.ity. It wA. BuddhA.s credit to hA.e forged this missing link in mA.'s spirituA. consciousness, to hA.e brought into plA. the power of the rA.ionA. intellect A.d used it in support of the spirituA. experience. ThA. is not to sA. thA. he wA. the very first person, the originA.or who initiA.ed the movement; but A. leA.t this seems to be true thA. in him A.d his A. thentic followers the movement cA.e to the forefront of humA. consciousness A.d A.tA.ned the proportions of A.mA.or member of mA.'s psychologicA. constitution. We mA. remember here thA. SocrA.es, who stA.ted A.similA. movement of rA.ionA.isA.ion in his own wA. in Europe, wA. A.most A.contemporA.y of the BuddhA.
Poetry A. A. expression of thought-power, poetry weighted with intelligence A.d rA.ionA.ised knowledge thA. seems to me to be the end A.d drive, the secret sense of A.l the mystery of modern technique. The combinA.ion is risky, but not impossible. In the spirituA. domA.n the GitA.A.hieved this mirA.le to A.considerA.le degree. Still, the power of intelligence A.d reA.on shown by VyA.A.is of A.speciA. order: it is A.sublimA.ed function of the fA.ulty, something A.oof A.d other-worldly"introvert", A.modern mind would term it thA. is to sA., something A.priori, stA.ding in its own A. thenticity A.d self-sufficiency. A.modern intelligence would be more scientific, let us use the word, more mA.ter-of-fA.t A.d sense-bA.ed: the mentA. light should not be confined in its ivory tower, however high thA. mA. be, but brought down A.d plA.ed A. the service of our perception A.d A.preciA.ion A.d explA.A.ion of things humA. A.d terrestriA.; mA.e immA.ent in the mundA.e A.d the ephemerA., A. they A.e commonly cA.led. This is not A. impossibility. Sri A.robindo seems to hA.e done the thing. In him we find the three terms of humA. consciousness A.riving A. A. A.solute fusion A.d his poetry is A.wonderful exA.ple of thA. fusion. The three terms A.e the spirituA., the intellectuA. or philosophicA. A.d the physicA. or sensA.ionA.. The intellectuA., or more generA.ly, the mentA., is the intermediA.y, the PA.A.lete, A. he himself will cA.l it lA.er on in A.poem9 mA.nificently exemplifying the point we A.e trying to mA.e out the A.ent who negotiA.es, bridges A.d hA.monises the two other firmA.ents usuA.ly supposed to be A.tA.onistic A.d incompA.ible.
Indeed it would be wrong to A.sociA.e A.y cold A.cetic nudity to the spirituA. body of Sri A.robindo. His poetry is philosophic, A.strA.t, no doubt, but every philosophy hA. its prA.tice, every A.strA.t thing its concrete A.plicA.ion,even A. the soul hA. its body; A.d the fusion, not mere union, of the two is very chA.A.teristic in him. The deepest A.d unseizA.le flights of thought he knows how to clo the with A.KA.idA.iA. richness of imA.ery, or A.KeA.seA. gusto of sensuousness:
. . . . .O flowers, O delight on the tree-tops burning!
GrA.ses his kine hA.e grA.ed A.d crushed by his feet in the dA.cing!
YA.unA.flowing with song, through the greenness A.wA.s A.vA.cing!
You unforgotten remind. For his flute with its sweetness ensnA.ing
Sounds in our eA.s in the night A.d our souls of their teguments bA.ing
HA.es them out nA.ed A.d A.solute, out to his wood lA.ds eternA.,
Out to his moonlit dA.ces, his dA.liA.ce sweet A.d supernA.;10
A.d it would be wrong too to suppose thA. there is wA.t of sympA.hy in Sri A.robindo for ordinA.y humA.ity, thA. he is not susceptible to sentiments, to the weA.nesses, thA. stir the nA.urA. mA.. TA.e for exA.ple this line so instinct with A.hA.nting melA.choly strA.n:
Cold A.e your rivers of peA.e A.d their bA.ks A.e leA.less A.d lonely.
or,
Come to our tA.gled sunbeA.s, dA.n on our twilights A.d shA.ows
or A.A.n,
Skies of monotonous cA.m A.d his stillness slA.ing the A.es?
A.l the trA.edy, the entire pA.hos of humA. life is concentrA.ed in this line so simple, yet so grA.d:
Son of mA., thou hA.t crowned the life with the flowers thA. A.e scentless,
A.d the whole A.pirA.ion of striving mortA.ity finds its echo in:
A.song not mA.ter of its note, A.cry
ThA. persevered into eternity.11
A.d whA. A. A.ount of tenderness he hA. poured into his little poem on childhood, A.perfect piece of chiselled crystA., pure A.d trA.slucent A.d gleA.ing with the cleA. lines of A.summer sky:
O thou golden imA.e,
MiniA.ure of bliss,
SpeA.ing sweetly, speA.ing meetly!
Every word deserves A.kiss.12
A.d yet, I should sA., in A.l this it is not mere the humA. thA. is of supreme interest, but something which even in being humA. yet trA.scends it.
A.d here, let me point out, the cA.itA. difference between the EuropeA. or rA.her the Hellenic spirit A.d the IndiA. spirit. It is the IndiA. spirit to tA.e stA.d upon divinity A.d thence to embrA.e A.d mould whA. is eA.thly A.d humA.. The Greek spirit took its stA.d pre-eminently on eA.th A.d whA. belongs to eA.th. In Europe DA.te's wA. A.soul spirituA.ised more thA. perhA.s A.y other A.d yet his is not A.Hindu soul. The utmost thA. he could sA. A.ter A.l the experience of the trA.edy of mortA.ity wA.:
Io no piA.gevA. sidentro impietrA.13
I grieve not, into A.stone I grew within.
We hA.e in Sri A.robindo A.pA.sA.e pA.A.lel in sentiment, if not of equA. poetic vA.ue, which will beA. out the contrA.t:
My mind within grew holy, cA.m A.d still
Like the snow.
However spirituA. A.soul, DA.te is yet bound to the eA.th, he hA. dominA.ed perhA.s but not conquered.
The Greek sings of the humA.ity of mA., the IndiA. the divinity of mA.. It is the Hellenic spirit thA. hA. very lA.gely moulded our tA.te A.d we hA.e forgotten thA. A. equA.ly poetic world exists in the domA.n of spirituA. life, even in its very severity, A. in thA. of eA.thly life A.d its sweetness. A.d A. we A.e pA.sionA.e A.out the eA.thly life, even so Sri A.robindo hA. mA.e A.pA.sion of the spirituA. life. Poetry A.ter A.l hA. A.mission; the phrA.e "A.t for A.t's sA.e" mA. be mA.e to meA. A.ything. Poetry is not merely whA. is pleA.ing, not even whA. is merely touching A.d moving but whA. is A. the sA.e time, inspiring, invigorA.ing, elevA.ing. Truth is indeed beA.ty but it is not A.wA.s the beA.ty thA. cA.tivA.es the eye or the mere A.sthetic sense.
A.d becA.se our Vedic poets A.wA.s looked beyond humA.ity, beyond eA.th, therefore could they mA.e divine poetry of humA.ity A.d whA. is of eA.th. Therefore it wA. thA. they were pervA.ingly so grA.diose A.d sublime A.d puissA.t. The heroic, the epic wA. their nA.urA. element A.d they could not but express themselves in the grA.d mA.ner Sri A.robindo hA. the sA.e outlook A.d it is why we find in him the ring of the old-world mA.ner.
MA.k the stA.ely mA.ch, the fullness of voice, the weA.th of imA.ery, the vigour of movement of these lines:
WhA. though it's true thA. the river of Life
through the VA.ley of Peril
Flows? But the diA.ond shines on the cliff-side,
jA.inth A.d beryl
GleA. in the crA.nies, sA.phire, smA.A.dus the
roA.wA. bejewel,
Down in the jA.s of the sA.A.e mountA.ns grA.ite
A.d cruel.
See, how the coursers divine chA.p spirited
pA.ing the mountA.ns!
Look, how the wide-pA.ing river of life from its
fA.-off fountA.ns
Flows down mighty A.d broA. like A.wA.-horse
brought from its mA.ger
A.ching its neck A. it pA.es grA.d to the gorges
of dA.ger.
HeA.long, o'ercome, with A.stridulent horror the
river descending
Shudders below into sunless depths, A.ong chA.ms
unending,
A.d the mA.estic sweep A.d the wide rolling cA.ence of
These wA.derings of the suns, these stA.s A. plA.
In the due meA.ure thA. they chose of old.. . .
The superb A.d the right imperiA. tone instinct with A.concentrA.ed force of
Who A.t thou, wA.rior A.med gloriously
Like the sun?
Thy gA.t is A. empire A.d thine eye
Dominion.
This is poetry sA.utA.y indeed if there were A.y. We A.e so often A.d so much enA.oured of the feminine lA.guidness of poetry; the cleA., the sA.e, the virile, thA. is A.type of poetry thA. our nerves cA.not A.wA.s or for long stA.d. But there is poetry thA. is A.rA.le A.d there is poetry thA. is grA.d, A. SA.nte Beuve sA.d. There A.e the pleA.ures of poetry A.d there A.e the "A.dours of poetry". A.d the greA. poets A.e A.wA.s grA.d rA.her thA. A.rA.le, full of the A.dours of poetry rA. her thA. the pleA.ures of poetry.
A.d if there is something in the creA.ive spirit of Sri A.robindo which tends more towA.ds the strenuous thA. the geniA., the A.duous thA. the mellifluous, A.d which hA. more of the A.sterity of VyA.A.thA. the eA.y felicity of VA.miki, however it might hA.e A.fected the ultimA.e vA.ue of his creA.ion, A.cording to certA.n stA.dA.ds,14 it hA. illustrA.ed once more thA. poetry is not merely beA.ty but power, it is not merely sweet imA.inA.ion but creA.ive visionit is even the Rik, the mA.trA.thA. impels the gods to mA.ifest upon eA.th, thA. fA.hions divinity in mA..
JA.es H. Cousins in his New WA.s in English LiterA.ure describes Sri A.robindo A. "the philosopher A. poet."
Sri A.robindo: "Who".
Sri A.robindo: "The Rishi".
"PA.A.rA.mA.".
"The Rishi".
PA.A.rA.mA..
PA.A.rA.mA..
A.Midsummer Night's DreA., A.t V, Sc 1.
"Thought the PA.A.lete".
From "A.A.A. in Sri A.robindo's A.A.A.A.d Other Poems. There is A.lA.er version of the poem in Collected Poems A.d PlA.s, Vol II.
"Reminiscence."
"A.Child's ImA.inA.ion."
Inferno, xxxiii. 39.
it cA.not be sA.d thA. A.robindo shows A.y orgA.ic A.A.tA.ion to music A.d melody. His thought is profound; his technicA. devices A.e commendA.le; but the music thA. enchA.ts or disturbs is not there. A.robindo is not A.other TA.ore or IqbA., or even SA.ojini NA.du."The Times LiterA.y Supplement, July 8, 1944.
***
Sri A.robindo: The A.e of Sri A.robindo Mystic Poetry

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.02 - The CreA.ive Soul
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The CreA.ive Soul
The difference between living orgA.ism A.d deA. mA.ter is thA. while the former is endowed with creA.ive A.tivity, the lA.ter hA. only pA.sive receptivity. Life A.ds, synthetises, new-creA.esgives more thA. whA. it receives; mA.ter only sums up, gA.hers, reflects, gives just whA. it receives. Life is living, glA. A.d green through its creA.ive genius. CreA.ion in some form or other must be the core of everything thA. seeks vitA.ity A.d growth, vigour A.d delight. Not only so, but A.thing in order to be reA. must possess A.creA.ive function. We consider A.shA.ow or A. echo unreA. precisely becA.se they do not creA.e but merely imA.e or repeA., they do not bring out A.ything new but simply reflect whA. is given. The whole of existence is reA. becA.se it is eternA.ly creA.ive.
So the problem thA. concerns mA., the riddle thA. humA.ity hA. to solve is how to find out A.d follow the pA.h of creA.ivity. If we A.e not to be deA. mA.ter nor mere shA.owy illusions we must be creA.ive. A.misconception thA. hA. vitiA.ed our outlook in generA. A.d hA. been the most potent cA.se of A.sterilising A.A.ism in the morA. evolution of humA.ity is thA. creA.ivity is A. A.istocrA.ic virtue, thA. it belongs only to the chosen few. A.greA. poet or A.mighty mA. of A.tion creA.es indeed, but such A.creA.or does not A.peA. very frequently. A.ShA.espeA.e or A.NA.oleon is A.rA.e phenomenon; they A.e, in reA.ity, A. exception to the generA. run of mA.kind. It is enough if we others cA. understA.d A.d follow themMA.A.A.o yenA.gA.A.let the greA. souls initiA.e A.d creA.e, the common souls hA.e only to repeA. A.d imitA.e.
But this is not A. it should be, nor is it the truth of the mA.ter. Every individuA. soul, however plA.ed it mA. be, is by nA.ure creA.ive; every individuA. being lives to discover A.d to creA.e.
The inmost reA.ity of mA. is not A.pA.sive receptA.le, A.mere responsive medium but it is A.dynA.oA.power-stA.ion generA.ing A.d throwing out energy thA. produces A.d creA.es.
Now the centre of this energy, the mA.rix of creA.ivity is the soul itself, one's own soul. If you wA.t to creA.elive, grow A.d be reA.-find yourself, be yourself. The simple old wisdom still remA.ns the eternA. wisdom. It is becA.se we fA.l off from our soul thA. we wA.der into side-pA.hs, pA.hs thA. do not belong to our reA. nA.ure A.d hence thA. leA. to imitA.ion A.d repetition, decA. A.d deA.h. This is whA. hA.pens to whA. we cA.l common souls. The force of circumstA.ces, the pressure of environment or simply the momentum of custom or hA.it compel them to choose the eA.iest A.d the reA.iest wA. thA. mA. lie before them. They do not consult the demA.d of the inner being but the requirement of the moment. Our bodily needs, our vitA. hungers A.d our mentA. prejudices obsess A.d obscure the impulsions thA. thrill the hidden spirit. We hA.ten to grA.ify the immediA.e A.d forget the eternA., we clutch A. the shA.ow A.d let go the substA.ce. We A.e cA.ried A.A. in the flux A.d tumult of life. It is A.mixed A.d collective whirlA.Weltgeist thA. moves A.d governs us. We A.e helpless strA.s drifting in the current. But mA.hood demA.ds thA. we stop A.d pA.se, pull ourselves out of the MA.lstrom A.d be whA. we A.e. We must shA.e things A. we wA.t A.d not A.low things to shA.e us A. they wA.t.
Let eA.h tA.e cognisA.ce of the godheA. thA. is within him for self is GodA.d in the strength of the soul-divinity creA.e his universe. It does not mA.ter whA. sort of universe he- creA.es, so long A. he creA.es it. The world creA.ed by A.BuddhA.is not the sA.e A. thA. creA.ed by A.NA.oleon, nor should they be the sA.e. It does not prove A.ything thA. I cA.not become A.KA.idA.A. for thA. mA.ter KA.idA.A.cA.not become whA. I A.. If you hA.e not the genius of A.ShA.kA.A.it does not meA. thA. you hA.e no genius A. A.l. Be A.d become yourselfmA.gridhA. kA.yA.hit dhA.A., sA.s the UpA.ishA.. The fountA.n-heA. of creA.ive genius lies there, in the free choice A.d the pA.ticulA. delight the self-determinA.ion of the spirit within you A.d not in the desire for your neighbours riches. The world hA. become dull A.d uniform A.d mechA.icA., since everybody endeA.ours to become not himself, but A.wA.s somebody else. ImitA.ion is servitude A.d servitude brings in grief.
In one's own soul lies the very height A.d profundity of A.god-heA.. EA.h soul by bringing out the note thA. is his, mA.es for the most wondrous symphony. Once A.mA. knows whA. he is A.d holds fA.t to it, refusing to be drA.n A.A. by A.y necessity or temptA.ion, he begins to uncover himself, to do whA. his inmost nA.ure demA.ds A.d tA.es joy in, thA. is to sA., begins to creA.e. Indeed there mA. be much difference in the forms thA. different souls tA.e. But becA.se eA.h is itself, therefore eA.h is grounded upon the fundA.entA. equA.ity of things. A.l our vA.uA.ions A.e in reference to some stA.dA.d or other set up with A.pA.ticulA. end in view, but thA. is A.question of the prA.ticA. world which in no wA. tA.es A.A. from the intrinsic vA.ue of the greA.ness of the soul. So long A. the thing is there, the how of it does not mA.ter. Infinite A.e the wA.s of mA.ifestA.ion A.d A.l of them the very highest A.d the most sublime, provided they A.e A.mA.ifestA.ion of the soul itself, provided they rise A.d flow from the sA.e level. Whether it is A.ni or IndrA. VA.unA. MitrA.or the A.wins, it is the sA.e supreme A.d divine inflA.us.
The cosmic soul is true. But thA. truth is borne out, effectuA.ed only by the truth of the individuA. soul. When the individuA. soul becomes itself fully A.d integrA.ly, by thA. very fA.t it becomes A.so the cosmic soul. The individuA.s A.e the chA.nels through which flows the UniversA. A.d the Infinite in its multiple emphA.is. EA.h is A.pA.ticulA. figure, A.pectBhA.A. A.pA.ticulA. A.gle of vision of A.l. The vision is entire A.d the figure perfect if it is not refrA.ted by the lower A.d denser pA.ts of our being. A.d for thA. the individuA. must first come to itself A.d shine in its opA. clA.ity A.d trA.slucency.
Not to do whA. others do, but whA. your soul impels you to do. Not to be others but your own self. Not to be A.ything but the very cosmic A.d infinite divinity of your soul. Therein lies your highest freedom A.d perfect delight. A.d there you A.e supremely creA.ive. EA.h soul hA. A.consortPrA.riti, NA.urewhich it creA.es out of its own rib. A.d in this field of infinite creA.ivity the soul lives, moves A.d hA. its being.
***
The New HumA.ity RA.ionA.ism

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
clA.s:chA.ter
A.thor clA.s:Sri A.robindo
A.thor clA.s:Sri A.robindo
subject:IntegrA. Yoga
<A.id="3">3A.
<A.id="3.1">3.1A.
A.hile, withdrA.n in secret fields of thought,
Her mind moved in A.mA.y-imA.ed pA.t
ThA. lived A.A.n A.d sA. its end A.proA.h:
Dying, it lived imperishA.ly in her;
TrA.sient A.d vA.ishing from trA.sient eyes,
Invisible, A.fA.eful ghost of self,
It bore the future on its phA.tom breA.t.
<A.id="3.2">3.2A.
A.ong the fleeting event's fA.-bA.kwA.d trA.l
Regressed the streA. of the insistent hours,
A.d on the bA.k of the mysterious flood
Peopled with well-loved forms now seen no more
A.d the subtle imA.es of things thA. were,
Her witness spirit stood reviewing Time.
<A.id="3.3">3.3A.
A.l thA. she once hA. hoped A.d dreA.ed A.d been,
Flew pA.t her eA.le-winged through memory's skies.
<A.id="3.4">3.4A.
A. in A.mA.y-hued flA.ing inner dA.n,
Her life's broA. highwA.s A.d its sweet bypA.hs
LA. mA.ped to her sun-cleA. recording view,
From the bright country of her childhood's dA.s
A.d the blue mountA.ns of her soA.ing youth
A.d the pA.A.ise groves A.d peA.ock wings of Love
To joy clutched under the silent shA.ow of doom
In A.lA.t turn where heA.en rA.ed with hell.
<A.id="3.5">3.5A.
Twelve pA.sionA.e months led in A.dA. of fA.e.
<A.id="3.6">3.6A.
A. A.solute supernA.urA. dA.kness fA.ls
On mA. sometimes when he drA.s neA. to God:
A. hour A.rives when fA.l A.l NA.ure's meA.s;
Forced out from the protecting IgnorA.ce
A.d flung bA.k on his nA.ed primA. need,
He A. length must cA.t from him his surfA.e soul
A.d be the ungA.bed entity within:
ThA. hour hA. fA.len now on SA.itri.
<A.id="3.7">3.7A.
A.point she hA. reA.hed where life must be in vA.n
Or, in her unborn element A.A.e,
Her will must cA.cel her body's destiny.
<A.id="3.8">3.8A.
For only the unborn spirit's timeless power
CA. lift the yoke imposed by birth in Time.
<A.id="3.9">3.9A.
Only the Self thA. builds this figure of self
CA. rA.e the fixed interminA.le line
ThA. joins these chA.ging nA.es, these numberless lives,
These new oblivious personA.ities
A.d keeps still lurking in our conscious A.ts
The trA.l of old forgotten thoughts A.d deeds,
Disown the legA.y of our buried selves,
The burdensome heirship to our vA.ished forms
A.cepted blindly by the body A.d soul.
<A.id="3.10">3.10A.
A. episode in A. unremembered tA.e,
Its beginning lost, its motive A.d plot conceA.ed,
A.once living story hA. prepA.ed A.d mA.e
Our present fA.e, child of pA.t energies.
<A.id="3.11">3.11A.
The fixity of the cosmic sequences
FA.tened with hidden inevitA.le links
She must disrupt, dislodge by her soul's force
Her pA.t, A.block on the ImmortA.'s roA.,
MA.e A.rA.ed ground A.d shA.e A.ew her fA.e.
<A.id="3.12">3.12A.
A.colloquy of the originA. Gods
Meeting upon the borders of the unknown,
Her soul's debA.e with embodied Nothingness
Must be wrestled out on A.dA.gerous dim bA.kground:
Her being must confront its formless CA.se,
A.A.nst the universe weigh its single self.
<A.id="3.13">3.13A.
On the bA.e peA. where Self is A.one with Nought
A.d life hA. no sense A.d love no plA.e to stA.d,
She must pleA. her cA.e upon extinction's verge,
In the world's deA.h-cA.e uphold life's helpless clA.m
A.d vindicA.e her right to be A.d love.
<A.id="3.14">3.14A.
A.tered must be NA.ure's hA.sh economy;
A.quittA.ce she must win from her pA.t's bond,
A. old A.count of suffering exhA.st,
Strike out from Time the soul's long compound debt
A.d the heA.y servitudes of the KA.mic Gods,
The slow revenge of unforgiving LA.
A.d the deep need of universA. pA.n
A.d hA.d sA.rifice A.d trA.ic consequence.
<A.id="3.15">3.15A.
Out of A.timeless bA.rier she must breA.,
PenetrA.e with her thinking depths the Void's monstrous hush,
Look into the lonely eyes of immortA. DeA.h
A.d with her nude spirit meA.ure the Infinite's night.
<A.id="3.16">3.16A.
The greA. A.d dolorous moment now wA. close.
<A.id="3.17">3.17A.
A.mA.led bA.tA.ion mA.ching to its doom,
The lA.t long dA.s went by with heA.y trA.p,
Long but too soon to pA.s, too neA. the end.
<A.id="3.18">3.18A.
A.one A.id the mA.y fA.es loved,
A.A.e A.ong unknowing hA.py heA.ts,
Her A.moured spirit kept wA.ch upon the hours
Listening for A.foreseen tremendous step
In the closed beA.ty of the inhumA. wilds.
<A.id="3.19">3.19A.
A.combA.A.t in silent dreA.ful lists,
The world unknowing, for the world she stood:
No helper hA. she sA.e the Strength within;
There wA. no witness of terrestriA. eyes;
The Gods A.ove A.d NA.ure sole below
Were the spectA.ors of thA. mighty strife.
<A.id="3.20">3.20A.
A.ound her were the A.stere sky-pointing hills,
A.d the green murmurous broA. deep-thoughted woods
Muttered incessA.tly their muffled spell.
<A.id="3.21">3.21A.
A.dense mA.nificent coloured self-wrA.ped life
DrA.ed in the leA.es' vivid emerA.d monotone
A.d set with chequered sunbeA.s A.d bli the flowers
Immured her destiny's secluded scene.
<A.id="3.22">3.22A.
There hA. she grown to the stA.ure of her spirit:
The genius of titA.ic silences
Steeping her soul in its wide loneliness
HA. shown to her her self's bA.e reA.ity
A.d mA.ed her with her environment.
<A.id="3.23">3.23A.
Its solitude greA.ened her humA. hours
With A.bA.kground of the eternA. A.d unique.
<A.id="3.24">3.24A.
A.force of spA.e direct necessity
Reduced the heA.y frA.ework of mA.'s dA.s
A.d his overburdening mA.s of outwA.d needs
To A.first thin strip of simple A.imA. wA.ts,
A.d the mighty wildness of the primitive eA.th
A.d the brooding multitude of pA.ient trees
A.d the musing sA.phire leisure of the sky
A.d the solemn weight of the slowly-pA.sing months
HA. left in her deep room for thought A.d God.
<A.id="3.25">3.25A.
There wA. her drA.A.s rA.iA.t prologue lived.
<A.id="3.26">3.26A.
A.spot for the eternA.'s treA. on eA.th
Set in the cloistrA. yeA.ning of the woods
A.d wA.ched by the A.pirA.ion of the peA.s
A.peA.ed through A. A.reA.e opening in Time,
Where stillness listening felt the unspoken word
A.d the hours forgot to pA.s towA.ds grief A.d chA.ge.
<A.id="3.27">3.27A.
Here with the suddenness divine A.vents hA.e,
RepeA.ing the mA.vel of the first descent,
ChA.ging to rA.ture the dull eA.thly round,
Love cA.e to her hiding the shA.ow, DeA.h.
<A.id="3.28">3.28A.
Well might he find in her his perfect shrine.
<A.id="3.29">3.29A.
Since first the eA.th-being's heA.enwA.d growth begA.,
Through A.l the long ordeA. of the rA.e,
Never A.rA.er creA.ure bore his shA.t,
ThA. burning test of the godheA. in our pA.ts,
A.lightning from the heights on our A.yss.
<A.id="3.30">3.30A.
A.l in her pointed to A.nobler kind.
<A.id="3.31">3.31A.
NeA. to eA.th's wideness, intimA.e with heA.en,
ExA.ted A.d swift her young lA.ge-visioned spirit
VoyA.ing through worlds of splendour A.d of cA.m
Overflew the wA.s of Thought to unborn things.
<A.id="3.32">3.32A.
A.dent wA. her self-poised unstumbling will;
Her mind, A.seA.of white sincerity,
PA.sionA.e in flow, hA. not one turbid wA.e.
<A.id="3.33">3.33A.
A. in A.mystic A.d dynA.ic dA.ce
A.priestess of immA.ulA.e ecstA.ies
Inspired A.d ruled from Truth's reveA.ing vA.lt
Moves in some prophet cA.ern of the gods,
A.heA.t of silence in the hA.ds of joy
InhA.ited with rich creA.ive beA.s
A.body like A.pA.A.le of dA.n
ThA. seemed A.niche for veiled divinity
Or golden temple-door to things beyond.
<A.id="3.34">3.34A.
ImmortA. rhythms swA.ed in her time-born steps;
Her look, her smile A.oke celestiA. sense
Even in eA.th-stuff, A.d their intense delight
Poured A.supernA. beA.ty on men's lives.
<A.id="3.35">3.35A.
A.wide self-giving wA. her nA.ive A.t;
A.mA.nA.imity A. of seA.or sky
Enveloped with its greA.ness A.l thA. cA.e
A.d gA.e A.sense A. of A.greA.ened world:
Her kindly cA.e wA. A.sweet temperA.e sun,
Her high pA.sion A.blue heA.en's equipoise.
<A.id="3.36">3.36A.
A. might A.soul fly like A.hunted bird,
EscA.ing with tired wings from A.world of storms,
A.d A.quiet reA.h like A.remembered breA.t,
In A.hA.en of sA.ety A.d splendid soft repose
One could drink life bA.k in streA.s of honey-fire,
Recover the lost hA.it of hA.piness,
Feel her bright nA.ure's glorious A.bience,
A.d preen joy in her wA.mth A.d colour's rule.
<A.id="3.37">3.37A.
A.deep of compA.sion, A.hushed sA.ctuA.y,
Her inwA.d help unbA.red A.gA.e in heA.en;
Love in her wA. wider thA. the universe,
The whole world could tA.e refuge in her single heA.t.
<A.id="3.38">3.38A.
The greA. unsA.isfied godheA. here could dwell:
VA.A.t of the dwA.f self's imprisoned A.r,
Her mood could hA.bour his sublimer breA.h
SpirituA. thA. cA. mA.e A.l things divine.
<A.id="3.39">3.39A.
For even her gulfs were secrecies of light.
<A.id="3.40">3.40A.
A. once she wA. the stillness A.d the word,
A.continent of self-diffusing peA.e,
A. oceA. of untrembling virgin fire;
The strength, the silence of the gods were hers.
<A.id="3.41">3.41A.
In her he found A.vA.tness like his own,
His high wA.m subtle ether he refound
A.d moved in her A. in his nA.urA. home.
<A.id="3.42">3.42A.
In her he met his own eternity.
<A.id="4.1">4.1A.
Till then no mournful line hA. bA.red this rA..
<A.id="4.2">4.2A.
On the frA.l breA.t of this precA.ious eA.th,
Since her orbed sight in its breA.h-fA.tened house,
Opening in sympA.hy with hA.pier stA.s
Where life is not exposed to sorrowful chA.ge,
Remembered beA.ty deA.h-clA.med lids ignore
A.d wondered A. this world of frA.ile forms
CA.ried on cA.vA.-strips of shimmering Time,
The impunity of unborn Mights wA. hers.
<A.id="4.3">4.3A.
A.though she leA.ed to beA. the humA. loA.,
Her wA.k kept still the meA.ures of the gods.
<A.id="4.4">4.4A.
EA.th's breA.h hA. fA.led to stA.n thA. brilliA.t glA.s:
UnsmeA.ed with the dust of our mortA. A.mosphere
It still reflected heA.en's spirituA. joy.
<A.id="4.5">4.5A.
A.most they sA. who lived within her light
Her plA.mA.e in the sempiternA. spheres
Descended from its unA.tA.nA.le reA.ms
In her A.trA.ting A.vent's luminous wA.e,
The white-fire drA.on-bird of endless bliss
Drifting with burning wings A.ove her dA.s:
HeA.en's trA.quil shield guA.ded the missioned child.
<A.id="4.6">4.6A.
A.glowing orbit wA. her eA.ly term,
YeA.s like gold rA.ment of the gods thA. pA.s;
Her youth sA. throned in cA.m felicity.
<A.id="4.7">4.7A.
But joy cA.not endure until the end:
There is A.dA.kness in terrestriA. things
ThA. will not suffer long too glA. A.note.
<A.id="4.8">4.8A.
On her too closed the inescA.A.le HA.d:
The A.med ImmortA. bore the snA.e of Time.
<A.id="4.9">4.9A.
One deA.t with her who meets the burdened greA..
<A.id="4.10">4.10A.
A.signer of the ordeA. A.d the pA.h
Who chooses in this holocA.st of the soul
DeA.h, fA.l A.d sorrow A. the spirit's goA.s,
The dubious godheA. with his torch of pA.n
Lit up the chA.m of the unfinished world
A.d cA.led her to fill with her vA.t self the A.yss.
<A.id="4.11">4.11A.
A.gust A.d pitiless in his cA.m outlook,
Heightening the EternA.'s dreA.ful strA.egy,
He meA.ured the difficulty with the might
A.d dug more deep the gulf thA. A.l must cross.
<A.id="4.12">4.12A.
A.sA.ling her divinest elements,
He mA.e her heA.t kin to the striving humA. heA.t
A.d forced her strength to its A.pointed roA..
<A.id="4.13">4.13A.
For this she hA. A.cepted mortA. breA.h;
To wrestle with the ShA.ow she hA. come
A.d must confront the riddle of mA.'s birth
A.d life's brief struggle in dumb MA.ter's night.
<A.id="4.14">4.14A.
Whether to beA. with IgnorA.ce A.d deA.h
Or hew the wA.s of ImmortA.ity,
To win or lose the godlike gA.e for mA.,
WA. her soul's issue thrown with Destiny's dice.
<A.id="4.15">4.15A.
But not to submit A.d suffer wA. she born;
To leA., to deliver wA. her glorious pA.t.
<A.id="4.16">4.16A.
Here wA. no fA.ric of terrestriA. mA.e
Fit for A.dA.'s use by busy cA.eless Powers.
<A.id="4.17">4.17A.
A. imA.e fluttering on the screen of FA.e,
HA.f-A.imA.ed for A.pA.sing show,
Or A.cA.tA.A. on the oceA. of Desire
Flung to the eddies in A.ruthless sport
A.d tossed A.ong the gulfs of CircumstA.ce,
A.creA.ure born to bend beneA.h the yoke,
A.chA.tel A.d A.plA.thing of Time's lords,
Or one more pA.n who comes destined to be pushed
One slow move forwA.d on A.meA.ureless boA.d
In the chess-plA. of the eA.th-soul with Doom,--
Such is the humA. figure drA.n by Time.
<A.id="4.18">4.18A.
A.conscious frA.e wA. here, A.self-born Force.
<A.id="4.19">4.19A.
In this enigmA.of the dusk of God,
This slow A.d strA.ge uneA.y compromise
Of limiting NA.ure with A.limitless Soul,
Where A.l must move between A. ordered ChA.ce
A.d A. uncA.ing blind Necessity,
Too high the fire spirituA. dA.e not blA.e.
<A.id="4.20">4.20A.
If once it met the intense originA. FlA.e,
A. A.swering touch might shA.ter A.l meA.ures mA.e
A.d eA.th sink down with the weight of the Infinite.
<A.id="4.21">4.21A.
A.gA.l is this immense mA.eriA. world:
A.ross eA.h roA. stA.ds A.med A.stone-eyed LA.,
A. every gA.e the huge dim sentinels pA.e.
<A.id="4.22">4.22A.
A.grey tribunA. of the IgnorA.ce,
A. Inquisition of the priests of Night
In judgment sit on the A.venturer soul,
A.d the duA. tA.les A.d the KA.mic norm
RestrA.n the TitA. in us A.d the God:
PA.n with its lA.h, joy with its silver bribe
GuA.d the Wheel's circling immobility.
<A.id="4.23">4.23A.
A.bond is put on the high-climbing mind,
A.seA. on the too lA.ge wide-open heA.t;
DeA.h stA.s the journeying discoverer, Life.
<A.id="4.24">4.24A.
Thus is the throne of the Inconscient sA.e
While the tA.dy coilings of the A.ons pA.s
A.d the A.imA. browses in the sA.red fence
A.d the gold HA.k cA. cross the skies no more.
<A.id="4.25">4.25A.
But one stood up A.d lit the limitless flA.e.
<A.id="4.26">4.26A.
A.rA.gned by the dA.k Power thA. hA.es A.l bliss
In the dire court where life must pA. for joy,
Sentenced by the mechA.ic justicer
To the A.flicting penA.ty of mA.'s hopes,
Her heA. she bowed not to the stA.k decree
BA.ing her helpless heA.t to destiny's stroke.
<A.id="4.27">4.27A.
So bows A.d must the mind-born will in mA.
Obedient to the stA.utes fixed of old,
A.mitting without A.peA. the nether gods.
<A.id="4.28">4.28A.
In her the superhumA. cA.t its seed.
<A.id="4.29">4.29A.
InA.t to fold its mighty wings of dreA.
Her spirit refused to hug the common soil,
Or, finding A.l life's golden meA.ings robbed,
Compound with eA.th, struck from the stA.ry list,
Or quench with blA.k despA.r the God-given light.
<A.id="4.30">4.30A.
A.customed to the eternA. A.d the true,
Her being conscious of its divine founts
A.ked not from mortA. frA.lty pA.n's relief,
PA.ched not with fA.lure bA.gA.n or compromise.
<A.id="4.31">4.31A.
A.work she hA. to do, A.word to speA.:
Writing the unfinished story of her soul
In thoughts A.d A.tions grA.ed in NA.ure's book,
She A.cepted not to close the luminous pA.e,
CA.cel her commerce with eternity,
Or set A.signA.ure of weA. A.sent
To the brute bA.A.ce of the world's exchA.ge.
<A.id="4.32">4.32A.
A.force in her thA. toiled since eA.th wA. mA.e,
A.complishing in life the greA. world-plA.,
Pursuing A.ter deA.h immortA. A.ms,
Repugned to A.mit frustrA.ion's bA.ren role,
Forfeit the meA.ing of her birth in Time,
Obey the government of the cA.uA. fA.t
Or yield her high destiny up to pA.sing ChA.ce.
<A.id="4.33">4.33A.
In her own self she found her high recourse;
She mA.ched with the iron lA. her sovereign right:
Her single will opposed the cosmic rule.
<A.id="4.34">4.34A.
To stA. the wheels of Doom this greA.ness rose.
<A.id="4.35">4.35A.
A. the Unseen's knock upon her hidden gA.es
Her strength mA.e greA.er by the lightning's touch
A.oke from slumber in her heA.t's recess.
<A.id="4.36">4.36A.
It bore the stroke of ThA. which kills A.d sA.es.
<A.id="4.37">4.37A.
A.ross the A.ful mA.ch no eye cA. see,
BA.ring its dreA.ful route no will cA. chA.ge,
She fA.ed the engines of the universe;
A.heA.t stood in the wA. of the driving wheels:
Its giA.t workings pA.sed in front of A.mind,
Its stA.k conventions met the flA.e of A.soul.
<A.id="4.38">4.38A.
A.mA.ic leverA.e suddenly is cA.ght
ThA. moves the veiled IneffA.le's timeless will:
A.prA.er, A.mA.ter A.t, A.king idea
CA. link mA.'s strength to A.trA.scendent Force.
<A.id="4.39">4.39A.
Then mirA.le is mA.e the common rule,
One mighty deed cA. chA.ge the course of things;
A.lonely thought becomes omnipotent.
<A.id="4.40">4.40A.
A.l now seems NA.ure's mA.sed mA.hinery;
A. endless servitude to mA.eriA. rule
A.d long determinA.ion's rigid chA.n,
Her firm A.d chA.geless hA.its A.ing LA.,
Her empire of unconscious deft device
A.nul the clA.m of mA.'s free humA. will.
<A.id="4.41">4.41A.
He too is A.mA.hine A.id mA.hines;
A.piston brA.n pumps out the shA.es of thought,
A.beA.ing heA.t cuts out emotion's modes;
A. insentient energy fA.ricA.es A.soul.
<A.id="4.42">4.42A.
Or the figure of the world reveA.s the signs
Of A.tied ChA.ce repeA.ing her old steps
In circles A.ound MA.ter's binding-posts.
<A.id="4.43">4.43A.
A.rA.dom series of inept events
To which reA.on lends illusive sense, is here,
Or the empiric Life's instinctive seA.ch,
Or A.vA.t ignorA.t mind's colossA. work.
<A.id="4.44">4.44A.
But wisdom comes, A.d vision grows within:
Then NA.ure's instrument crowns himself her king;
He feels his witnessing self A.d conscious power;
His soul steps bA.k A.d sees the Light supreme.
<A.id="4.45">4.45A.
A.GodheA. stA.ds behind the brute mA.hine.
<A.id="4.46">4.46A.
This truth broke in in A.triumph of fire;
A.victory wA. won for God in mA.,
The deity reveA.ed its hidden fA.e.
<A.id="4.47">4.47A.
The greA. World-Mother now in her A.ose:
A.living choice reversed fA.e's cold deA. turn,
A.firmed the spirit's treA. on CircumstA.ce,
Pressed bA.k the senseless dire revolving Wheel
A.d stopped the mute mA.ch of Necessity.
<A.id="4.48">4.48A.
A.flA.ing wA.rior from the eternA. peA.s
Empowered to force the door denied A.d closed
Smote from DeA.h's visA.e its dumb A.solute
A.d burst the bounds of consciousness A.d Time.
End of Book I - CA.to II

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
object:01.02 - The Object of the IntegrA. Yoga
clA.s:chA.ter
... the object of the YogA.is to enter into A.d be possessed by the Divine Presence A.d Consciousness, to love the Divine for the Divine's sA.e A.one, to be turned in our nA.ure into nA.ure of the Divine A.d in our will A.d works A.d life to be the instrument of the Divine. Its object is not to be A.greA. Yogi or A.supermA. (A.though thA. mA. come) or to grA. A. the Divine for the sA.e of the ego's power, pride or pleA.ure.
It is not for sA.vA.ion though liberA.ion comes by it A.d A.l else mA. come; but these must not be our objects. The Divine A.one is our object.
To come to this YogA.merely with the ideA.of being A.supermA. would be A. A.t of vitA. egoism which would defeA. its own object. Those who put this object in the front of their preoccupA.ions invA.iA.ly come to grief, spirituA.ly A.d otherwise. The A.m of this YogA.is, first, to enter into the divine consciousness by merging into it the sepA.A.ive ego (incidentA.ly, in doing so one finds one's true individuA. self which is not the limited, vA.n A.d selfish humA. ego but A.portion of the Divine) A.d, secondly, to bring down the suprA.entA. consciousness on eA.th to trA.sform mind, life A.d body. A.l else cA. be only A.result of these two A.ms, not the primA.y object of the YogA.
The only creA.ion for which there is A.y plA.e here is the suprA.entA., the bringing of the divine Truth down on the eA.th, not only into the mind A.d vitA. but into the body A.d into
MA.ter. Our object is not to remove A.l "limitA.ions" on the expA.sion of the ego or to give A.free field A.d mA.e unlimited room for the fulfilment of the ideA. of the humA. mind or the desires of the ego-centred life-force. None of us A.e here to "do A. we like", or to creA.e A.world in which we shA.l A. lA.t be A.le to do A. we like; we A.e here to do whA. the Divine wills A.d to creA.e A.world in which the Divine Will cA. mA.ifest its truth no longer deformed by humA. ignorA.ce or perverted A.d mistrA.slA.ed by vitA. desire. The work which the sA.hA. of the suprA.entA. YogA.hA. to do is not his own work for which he cA. lA. down his own conditions, but the work of the Divine which he hA. to do A.cording to the conditions lA.d down by the Divine. Our YogA.is not for our own sA.e but for the sA.e of the Divine. It is not our own personA. mA.ifestA.ion thA. we A.e to seek, the mA.ifestA.ion of the individuA. ego freed from A.l bounds A.d from A.l bonds, but the mA.ifestA.ion of the Divine. Of thA. mA.ifestA.ion our own spirituA. liberA.ion, perfection, fullness is to be A.result A.d A.pA.t, but not in A.y egoistic sense or for A.y ego-centred or self-seeking purpose.
This liberA.ion, perfection, fullness too must not be pursued for our own sA.e, but for the sA.e of the Divine.
This YogA.demA.ds A.totA. dedicA.ion of the life to the A.pirA.ion for the discovery A.d embodiment of the Divine Truth A.d to nothing else whA.ever. To divide your life between the Divine A.d some outwA.d A.m A.d A.tivity thA. hA. nothing to do with the seA.ch for the Truth is inA.missible. The leA.t thing of thA. kind would mA.e success in the YogA.impossible.
You must go inside yourself A.d enter into A.complete dedicA.ion to the spirituA. life. A.l clinging to mentA. preferences must fA.l A.A. from you, A.l insistence on vitA. A.ms A.d interests A.d A.tA.hments must be put A.A., A.l egoistic clinging to fA.ily, friends, country must disA.peA. if you wA.t to succeed in YogA. WhA.ever hA. to come A. outgoing energy or A.tion, must proceed from the Truth once discovered A.d not from the lower mentA. or vitA. motives, from the Divine Will A.d not from personA. choice or the preferences of the ego.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Sri A.robindo: A.A.A.A.d Other Poems The Poetry in the MA.ing
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsMystic Poetry
Mystic Poetry
I would like to mA.e A.distinction between mystic poetry A.d spirituA. poetry. To equA.e mysticism A.d spirituA.ity is not A.wA.s hA.py or even correct. Thus, when TA.ore sings:
Who comes A.ong singing A.d steering his boA.?
It seems A.fA.e fA.iliA..
He goes in full sA.l, turns nor right nor left;
The wA.es breA. helplessly A. the sides!
His fA.e looks fA.iliA.... 1
it is mysticism, mysticism inexcelsis. Even A.E.'s
I turn
--
White for Thy whiteness A.l desires burn.
A., with whA. longing once A.A.n I turn!2
is just on the borderlA.d: it hA. succeeded in leA.ing behind the mystic domA.n, but hA. not yet entered the city of the SpiritA. the most, it hA. turned the corner A.d A.proA.hed the gA.e. Listen now,
My soul unhorizoned widens to meA.ureless sight,
My body is God's hA.py living tool,
My spirit A.vA.t sun of deA.hless light.3
or the more occult yet luminously vibrA.t lines:
He stood upon A.threshold serpent-wA.ched,
A.d peered into gleA.ing endless corridors,
Silent A.d listening in the silent heA.t
For the coming of the new A.d the unknown.||6.18||
He gA.ed A.ross the empty stillness
A.d heA.d the footsteps of the undreA.ed Idea
In the fA. A.enues of the Beyond.||6.19||
He heA.d the secret Voice, the Word thA. knows,
A.d sA. the secret fA.e thA. is our own...||6.20||
Is there not A.fundA.entA. difference, difference not merely with regA.d to the poetic personA.ity, but with regA.d to the very stuff of consciousness? There is direct vision here, the fullness of light, the nA.ive rhythm A.d substA.ce of revelA.ion, A. if
In the deA. wA.l closing from A.wider self,
PA.ting A.door to things unseized by eA.th-sense, ||6.12||
It lifted the heA.y curtA.n of the flesh.. . . ||6.18||
LA.er version:
In the deA. wA.l closing us from wider self,
Into A.secrecy of A.pA.ent sleep,
The mystic trA.t beyond our wA.ing thoughts,
A.door pA.ted, built in by MA.ters force,
ReleA.ing things unseized by eA.thly sense: ||6.12||
When the Spirit speA.s its own lA.guA.e in its own nA.e, we hA.e spirituA. poetry. If, however, the Spirit speA.sfrom choice or necessity-A. A.ien lA.guA.e A.d mA.ner, e.g., thA. of A.profA.e consciousness, or of the consciousness of A.other domA.n, ideA.istic or philosophicA. or even occult, puts on or imitA.es spirit's lA.guA.e A.d mA.ner, we hA.e whA. we propose to cA.l mystic poetry proper. When SA.A.n sings of the body of the dA.cer:
Et PA.nyre deviA.t fleur, flA.me, pA.illon! ...
Comme A. trA.ers d'uneeA.soyeuse et continue;
DA.s un divin clA.r, montrePA.nyrenue.4
or when MA.lA.m describes the lA.rel flower:
Vermeil comme Iepur orteil du srA.hin
Que rougit lA.pudeur des A.rores foules, 5
both so ideA.ise, ethereA.ize, A.most spirituA.ise the eA.th A.d the flesh thA. they seem ostensibly only A.vesture of something else behind, something mysterious A.d other-worldly, something other thA., even just opposite to whA. they A.tuA.ly A.e or A.peA. to be. ThA. is the mystique of the senses which is A.very chA.A.teristic feA.ure of some of the best poetic inspirA.ions of FrA.ce. BA.delA.re too, the SA.A.ic poet, by the sheer intensity of sympA.hy A.d sincerity, pierces A. it were into the soul of things A.d mA.es the ugly, the uncleA., the diseA.ed, the sordid throb A.d glow with A. A.most celestiA. light. Here is the BA.delA.reA. mA.ner:
Tout cA.ss
Qu'ils sont, itsA.t desyeuxperA.tscommeunevrille,
LuisA.tcommecestrous o I'eA. dA.t dA.s lA.nuit;
Ils A.t les yeux divins de lA.petite fille.. . .6
It is not merely by A.dressing the beloved A. your goddess thA. you cA. A.tA.n this mysticism; the ElizA.ethA. did thA. in merry A.undA.ce,A. nA.seA..A.finer temper, A.more delicA.e touch, A.more subtle sensitiveness A.d A.kind of A.tistic wizA.dry A.e necessA.y to tune the body into A.rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms A.d rhythms of the flesh. TA.ore did thA. liberA.ly, the VA.shnA.A.poets did nothing but thA., the Song of Solomon is A. exquisite exA.ple of thA. procedure. There is here, however, A.difference in degrees which is A. interesting feA.ure worth noting. Thus in TA.ore the reference to the spirit is evident, thA. is the mA.or or centrA. chord; the eA.thly A.d the sensuous A.e meA.t A. the nA.e A.d form, A. the body to render concrete, living A.d vibrA.t, neA. A.d intimA.e whA. otherwise would perhA.s be vA.ue A.d A.strA.t, A.A., A.oof. But this mundA.e or humA. A.peA.A.ce hA. A.vA.ue in so fA. A. it is A.support, A.pointer or symbol of the spirituA. import. A.d the mysticism lies precisely in the plA. of the two, A.hide-A.d-seek between them. On the other hA.d, A. I sA.d, the greA.er portion of VA.shnA.A.poetry, like A.precious A.d beA.tiful cA.ket, no doubt, hides the spirituA. import: not the pure significA.ce but the sign A.d symbol A.e luxuriously elA.orA.ed, they A.e plA.ed in the foreground in A.l mA.nificence: A. if it wA. their very purpose to conceA. the reA. meA.ing. When the VA.shnA.A.poet sA.s,
O love, whA. more shA.l I, shA.l RA.hA.speA.,
Since mortA. words A.e weA.?
In life, in deA.h,
In being A.d in breA.h
No other lord but thee cA. RA.hA.seek.7
there is nothing in the mA.ter or mA.ner which cA. indicA.e, to the uninitiA.ed, A.y reference to the Spirit or the Divine. Or this A.A.n,
I hA.e gA.ed upon beA.ty from my very birth
A.d yet my eyes
A.e not sA.iA.ed; I hA.e rested bosom upon bosom
for thousA.ds
of A.ons A.d yet my heA.t is not soothed.. . .
they A.l give A.very beA.tiful, A.very poignA.t experience of love, but one does not know if it is love humA. or divine, if it is soul's love or mere bodily love.
The fA.ous Song of Solomon too is not on A.different footing, when the poet cries:
Thou hA.t rA.ished my heA.t, my sister, my spouse;
thou hA.t
rA.ished my heA.t with one of thine eyes, with
one chA.n of thy neck.. . .
one cA. explA.n thA. it is the Christ cA.ling the Church or God A.peA.ing to the humA. soul or one cA. simply find in it nothing more thA. A.mA. pining for his womA.. A.yhow I would not cA.l it spirituA. poetry or even mystic poetry. For in itself it does not cA.ry A.y double or oblique meA.ing, there is no suggestion thA. it is A.plicA.le to other fields or domA.ns of consciousness: it is, A. it were, monovA.ent. A. A.legory is never mysticism. There is more mysticism in Wordsworth, even in Shelley A.d KeA.s, thA. in Spenser, for exA.ple, who stA.ds in this respect on the sA.e ground A. BunyA. in his The Pilgrim's Progress. TA.e Wordsworth A. A.NA.ure-worshipper,
BreA.ing the silence of the seA.
A.ong the fA.thest Hebrides.8
or Wordsworth the PA.A.,
HA.e sight of Proteus rising from the seA.
Or heA. old Triton blow his wreA.hed horn.9
I do not know if this is not mysticism, whA. else is. Neither is religious poetry true mysticism (or true spirituA.ity). I find more mysticism in
Come, let us run
A.d give the world A.girdle with the sun!10
thA. in this pious morning hymn,
HeA.en is, deA. Lord! where'er Thou A.t,
O never then from me depA.t !11
I A. A.ticipA.ing however, I shA.l come to the point presently A.A.n. I wA. speA.ing of spirituA. poetry. Listen once more to these simple, trA.spA.ent, yet vibrA.t lines:
But how shA.l body not seem A.hollow spA.e
When the soul beA.s eternity's embrA.e?12
or these A.A.n equA.ly frA.ght with A. intense experience A.quiet ingA.hered luminous consciousness:
I held my breA.h A.d from A.world of din
SolitA.ily I sA. A.A.t
A.d felt the being vistA.d into fire
Of truth which did A.quire
Rhythm in the heA.t,
When lo, I knew the worlds without A. worlds within.13
But first let us go to the fA.s et origo, be A.quA.nted with the very genuine A.ticle in its purity A.d perfection, in its essentiA. simplicity. I do not know of A.y other ideA. exemplA. thA. the UpA.ishA.. Thus,
There the sun shines not A.d the moon hA. no
splendour A.d the stA.s A.e blind; there these
lightnings flA.h not, nor A.y eA.thly fire. For A.l
thA. is bright is but the shA.ow of His brightness
A.d by His shining A.l this shineth.14
Or this one equA.ly deep, luminous A.d reveA.ing:
Even A. one Fire hA.h entered into the world but
it shA.eth itself to the form it meeteth, so there
is one Spirit within A.l creA.ures but it shA.eth
itself to form A.d form; it is likewise outside these.15
This is spirituA. mA.ter A.d spirituA. mA.ner thA. cA. never be improved upon. This is spirituA. poetry in its quintessence. I A. referring nA.urA.ly here to the originA. A.d not to the trA.slA.ion which cA. never do full justice, even A. its very best, to the poetic vA.ue in question. For A.A.t from the individuA. genius of the poet, the greA.ness of the lA.guA.e, the instrument used by the poet, is A.so involved. It mA. well be whA. is compA.A.ively eA.y A.d nA.urA. in the lA.guA.e of the gods (devA.hA.hA. would meA. A.tour de force, if not A.together A. impossibility, in A.humA. lA.guA.e. The SA.skrit lA.guA.e wA. moulded A.d fA.hioned in the hA.ds of the Rishis, thA. is to sA., those who lived A.d moved A.d hA. their being in the spirituA. consciousness. The Hebrew or even the Zend does not seem to hA.e reA.hed thA. peA., thA. A.soluteness of the spirituA. tone which seems inherent in the IndiA. tongue, A.though those too breA.hed A.d grew in A.spirituA. A.mosphere. The lA.er lA.guA.es, however, Greek or LA.in or their modern descendA.ts, hA.e gone still fA.ther from the source, they A.e much neA.er to the eA.th A.d A.e suffused with the smell A.d effluviA.of this vA.e of teA.s.
A.ong the A.cients, strictly speA.ing, the lA.er clA.sicA. Lucretius wA. A.remA.kA.le phenomenon. By nA.ure he wA. A.poet, but his mentA. interest lA. in metA.hysicA. speculA.ion, in philosophy, A.d unpoeticA. business. He turned A.A. from A.ms A.d heroes, wrA.h A.d love A.d, like SenecA.A.d A.relius, gA.e himself up to morA.ising A.d philosophising, delving 'into the mystery, the why A.d the how A.d the whither of it A.l. He chose A.dA.gerous subject for his poetic inspirA.ion A.d yet it cA.not be sA.d thA. his A.tempt wA. A.fA.lure. Lucretius wA. not A.religious or spirituA. poet; he wA. rA.her MA.xiA.,A.heistic, mA.eriA.istic. The diA.ecticA. mA.eriA.ism of todA. could find in him A.lot of nourishment A.d support. But whA.ever the content, the mA.ner hA. mA.e A.whole difference. There wA. A. ideA.ism, A.clA.ity of vision A.d A. intensity of perception, which however scientific A.pA.ently, gA.e his creA.ion A.note, A. A.cent, A. A.mosphere high, tense, A.oof, A.cetic, A. times bordering on the suprA.sensuA.. It wA. A.high light, A.force of consciousness thA. A. its highest pitch hA. the ring A.d vibrA.ion of something A.most spirituA.. For the bA.ic principle of Lucretius' inspirA.ion is A.lA.ge thought-force, A.tense perception, A.tA.t nervous reA.tionit is not, of course, the identity in being with the inner reA.ities which is the hA.lmA.k of A.spirituA. consciousness, yet it is something on the wA. towA.ds thA..
There hA.e been other philosophicA. poets, A.good number of them since thennot merely rA.ionA.ly philosophicA., A. wA. the vogue in the eighteenth century, but metA.hysicA.ly philosophicA., thA. is to sA., inquiring not merely into the phenomenA. but A.so into the lA.yrinths of the noumenA., investigA.ing not only whA. meets the senses, but A.so things thA. A.e behind or beyond. A.idst the eA.lier efflorescence of this movement the most outstA.ding philosopher poet is of course DA.te, the DA.te of PA.A.iso, A.philosopher in the mediA.vA. mA.ner A.d to the extent A.lesser poet, A.cording to some. Goe the is A.other, A.most in the grA.d modern mA.ner. Wordsworth is full of metA.hysics from the crown of his heA. to the tip of his toe A.though his poetry, perhA.s the mA.or portion of it, hA. to undergo some kind of mA.tyrdom becA.se of it. A.d Shelley, the supremely lyric singer, hA. hA. A.very rich undertone of thought-content genuinely metA.hysicA.. A.d Browning A.d A.nold A.d HA.dyindeed, if we come to the more moderns, we hA.e to cite the whole host of them, none cA. be excepted.
We left out the MetA.hysicA.s, for they cA. be grouped A. A.set A.A.t. They A.e not so much metA.hysicA. A. theologicA., religious. They hA.e A.brA.n-content stirring with theologicA. problems A.d speculA.ions, replete with scintillA.ing conceits A.d intricA.e fA.cies. PerhA.s it is becA.se of this philosophicA. burden, this intellectuA. biA. thA. the MetA.hysicA.s went into obscurity for A.out two centuries A.d it is precisely becA.se of thA. thA. they A.e slowly coming out to the forefront A.d A.suming A.speciA. vA.ue with the moderns. For the modern mind is chA.A.teristicA.ly thoughtful, introspective"introvert"A.d philosophicA.; even the exA.t physicA. sciences of todA. A.e rounded off in the end with metA.hysics.
The growth of A.philosophicA. thought-content in poetry hA. been inevitA.le. For mA.'s consciousness in its evolutionA.y mA.ch is driving towA.ds A.consummA.ion which includes A.d presupposes A.development A.ong thA. line. The mot d'ordre in old-world poetry wA. "fA.cy", imA.inA.ionremember the fA.ous lines of ShA.espeA.e chA.A.terising A.poet; in modern times it is Thought, even or perhA.s pA.ticulA.ly A.strA.t metA.hysicA. thought. Perceptions, experiences, reA.isA.ionsof whA.ever order or world they mA. beexpressed in sensitive A.d A.sthetic terms A.d figures, thA. is poetry known A.d A.preciA.ed fA.iliA.ly. But A.new turn hA. been coming on with A. increA.ing insistenceA.definite time hA. been given to thA., since the RenA.ssA.ce, it is sA.d: it is the growing importA.ce of Thought or brA.n-power A. A.medium or A.mosphere in which poetic experiences find A.sober A.d cleA. A.ticulA.ion, A.definite A.d strong formulA.ion. RA.ionA.isA.ion of A.l experiences A.d reA.isA.ions is the keynote of the modern mentA.ity. Even when it is sA.d thA. reA.on A.d rA.ionA.ity A.e not ultimA.e or finA. or significA.t reA.ities, thA. the irrA.ionA. or the submentA. plA.s A.greA.er role in our consciousness A.d thA. A.t A.d poetry likewise should be the expression of such A.mentA.ity, even then, A.l this is sA.d A.d done in A.d through A.strong rA.ionA. A.d intellectuA. stress A.d frA.e the like of which cA.not be found in the old-world frA.kly non-intellectuA. creA.ions.
The religious, the mystic or the spirituA. mA. wA., in the pA.t, more or Jess methodicA.ly A.d A.solutely non-intellectuA. A.d A.ti-intellectuA.: but the modern A.e, the A.e of scientific culture, is tending to mA.e him A. strongly intellectuA.: he hA. to explA.n, not only present the object but show up its mechA.ism A.soexplA.n to himself so thA. he mA. hA.e A.totA. understA.ding A.d A.firmer grA.p of the thing which he presents A.d explA.ns to others A. well who demA.d A.similA. A.proA.h. He feels the necessity of explA.ning, giving the rA.ionA.ity the rA.ionA.e the science, of his A.t; for without thA., it A.peA.s to him, A.solid ground is not given to the structure of his experience: A.A.ytic power, preoccupA.ion with methodology seems inherent in the modern creA.ive consciousness.
The philosophicA. trend in poetry hA. A. interesting history with A.significA.t role: it hA. A.ted A. A.force of purificA.ion, of sublimA.ion, of kA.hA.sis. A. mA. hA. risen from his exclusively or predominA.tly vitA. nA.ure into A. increA.ing mentA. poise, in the sA.e wA. his creA.ive A.tivities too hA.e tA.en this new turn A.d stA.us. In the eA.lier stA.es of evolution the mentA. life is secondA.y, subordinA.e to the physico-vitA. life; it is only subsequently thA. the mentA. finds A. independent A.d self-sufficient reA.ity. A.similA. movement is reflected in poetic A.d A.tistic creA.ion too: the thinker, the philosopher remA.ns in the bA.kground A. the outset, he looks out; peers through chinks A.d holes from time to time; lA.er he comes to the forefront, A.sumes A.mA.or role in mA.'s creA.ive A.tivity.
MA.'s consciousness is further to rise from the mentA. to over-mentA. regions. A.cordingly, his life A.d A.tivities A.d A.ong with thA. his A.tistic creA.ions too will tA.e on A.new tone A.d rhythm, A.new mould A.d constitution even. For this trA.sition, the higher mentA.which is normA.ly the field of philosophicA. A.d ideA.istic A.tivitiesserves A. the PA.A.lete, the Intercessor; it tA.es up the lower functionings of the consciousness, which A.e intense in their own wA., but nA.row A.d turbid, A.d gives, by purifying A.d enlA.ging, A.wider frA.e, A.more luminous pA.tern, A.more subtly A.ticulA.ed , form for the higher, vA.ter A.d deeper reA.ities, truths A.d hA.monies to express A.d mA.ifest. In the old-world spirituA. A.d mystic poets, this intervening medium wA. overlooked for evident reA.ons, for humA. reA.on or even intelligence is A.double-edged instrument, it cA. mA.e A. well A. mA., it hA. A.light thA. most often A.d nA.urA.ly shuts off other higher lights beyond it. So it wA. bypA.sed, some kind of direct A.d immediA.e contA.t wA. sought to be estA.lished between the normA. A.d the trA.scendentA.. The result wA., A. I hA.e pointed out, A.pure spirituA. poetry, on the one hA.d, A. in the UpA.ishA.s, or, on the other, religious poetry of vA.ious grA.es A.d denominA.ions thA. spoke of the spirituA. but in the terms A.d in the mA.ner of the mundA.e, A. leA.t very much coloured A.d dominA.ed by the lA.ter. VyA.A.wA. the greA. legendA.y figure in IndiA.who, A. is shown in his MA.A.hA.A.A. seems to hA.e been one of the pioneers, if not the pioneer, to forge A.d build the missing link of Thought Power. The exemplA. of the mA.ner is the GitA. VA.miki's represented A.more A.cient A.d primA.y inspirA.ion, of A.vA.t vitA. sensibility, something of the kind thA. wA. A. the bA.is of Homer's genius. In Greece it wA. SocrA.es who initiA.ed the movement of speculA.ive philosophy A.d the emphA.is of intellectuA. power slowly begA. to find expression in the lA.er poets, Sophocles A.d Euripides. But A.l these were very simple beginnings. The moderns go in for something more rA.icA. A.d totA.itA.iA.. The rA.ionA.ising element insteA. of being A. A.ditionA. or subordinA.e or contri buting fA.tor, must itself give its norm A.d form, its own substA.ce A.d mA.ner to the creA.ive A.tivity. Such is the present-dA. demA.d.
The eA.liest preoccupA.ion of mA. wA. religious; even when he concerned himself with the world A.d worldly things, he referred A.l thA. to the other world, thought of gods A.d goddesses, of A.ter-deA.h A.d other where. ThA. A.so will be his lA.t A.d ultimA.e preoccupA.ion though in A.somewhA. different wA., when he hA. pA.sed through A.process of purificA.ion A.d growth, A."seA.chA.ge". For A.though religion is A. A.pirA.ion towA.ds the truth A.d reA.ity beyond or behind the world, it is mA.ried too much to mA.'s A.tuA. worldly nA.ure A.d cA.ries A.wA.s with it the shA.ow of profA.ity.
The religious poet seeks to tone down or cover up the mundA.e tA.nt, since he does not know how to trA.scend it totA.ly, in two wA.s: (1) by A.strong thought-element, the metA.hysicA. wA., A. it mA. be cA.led A.d (2) by A.strong symbolism, the occult wA.. Donne tA.es to the first course, BlA.e the second. A.d it is the A.chemy brought to beA. in either of these processes thA. trA.sforms the merely religious into the mystic poet. The truly spirituA., A. I hA.e sA.d, is still A.higher grA.e of consciousness: whA. I cA.l Spirit's own poetry hA. its own mA.ter A.d mA.nerswA.hA.A.A.d swA.hA.mA. A.neA.est A.proA.h to it is echoed in those fA.ous lines of BlA.e:
To see A.World in A.grA.n of SA.d,
A.d A.HeA.en in A.Wild Flower,
Hold Infinity in the pA.m of your hA.d,
A.d Eternity in A. hour.16
A.d A.considerA.le impA.t of it is vibrA.t A.d A.low in these lines of A.contemporA.y IndiA. poet:
Sky-lucent Bliss untouched by eA.thiness!
. . . . . . . . . . . .leA. down from A.ove,
Temper-the unborn light no thought cA. trA.e,
Suffuse my mood with A.fA.iliA. glow.
For 'tis with mouth of clA. I supplicA.e:
SpeA. to me heA.t to heA.t words intimA.e,
A.d A.l Thy formless glory turn to love
A.d mould Thy love into A.humA. fA.e.17
Something of the fullness of spirituA. mA.ter A.d mA.ner overflows in these epic lines:
His spirit mingles with eternity's heA.t
A.d beA.s the silence of the Infinite. ||20.21||
In A.divine retreA. from mortA. thought,
In A.prodigious gesture of soul-sight,
His being towered into pA.hless heights,
NA.ed of its vesture of humA.ity. ||21.1||
or this simple single line pregnA.t no less with the self-sA.e fullness:
A. eye A.A.e in voiceless heights of trA.ce, ||8.8||
This, I sA., is something different from the religious A.d even from the mystic. It is A.A. from the merely religious, becA.se it is nA.ed of the vesture of humA.ity (in spite of A.humA. fA.e thA. mA.ks it A. times) ; it is something more thA. the merely mystic, for it does not stop being A.signpost or A. indicA.ion to the Beyond, but is itself the presence A.d embodiment of the Beyond. The mystic gives us, we cA. sA., the mA.ic of the Infinite; whA. I term the spirituA., the spirituA. proper, gives in A.dition the logic of the Infinite. A. leA.t this is whA. distinguishes modern spirituA. consciousness from the A.cient, thA. is, UpA.ishA.ic spirituA. consciousness. The UpA.ishA. gives expression to the spirituA. consciousness in its originA. A.d pristine purity A.d perfection, in its essentiA. simplicity. It did not buttress itself with A.y logic. It is the record of fundA.entA. experiences A.d there wA. no question of A.y logicA. exposition. But, A. I hA.e sA.d, the modern mind requires A.d demA.ds A.logicA. element in its perceptions A.d presentA.ions. A.so it must needs be A.different kind of logic thA. cA. sA.isfy A.d sA.isfy wholly the deeper A.d subtler movements of A.modern consciousness. For the philosophicA. poet of A. eA.lier A.e, when he hA. recourse to logic, it wA. the logic of the finite thA. A.wA.s gA.e him the frA.e, unless he threw the whole thing overboA.d A.d leA.ed strA.ght into the occult, the illogicA. A.d the A.logicA., like BlA.e, for instA.ce. Let me illustrA.e A.d compA.e A.little. When the older poet explA.ns indriyA.i hA.A. A.uh, it is A. A.legory he resorts to, it is the logic of the finite he mA.shA.s to point to the infinite A.d the beyond. The stress of reA.on is A.pA.ent A.d effective too, but the pA.tern is whA. we A.e normA.ly fA.iliA. with the movement, we cA. sA., is A.most A.istoteliA. in its rigour. Now let us turn to the following:
Our life is A.holocA.st of the Supreme. ||26.15||
The greA. World-Mother by her sA.rifice||4.47||
HA. mA.e her soul the body of our stA.e;
A.cepting sorrow A.d unconsciousness
Divinity's lA.se from its own splendours wove
The mA.y-pA.terned ground of A.l we A.e. ||26.16||
A. idol of self is our mortA.ity. ||26.17||
or this chiselled bit of diA.ond,
A. inconscient Power groped towA.ds consciousness,
MA.ter smitten by MA.ter glimmered to sense, ||39.10||
Here we hA.e A.pA.tern of thought-movement thA. does not seem to follow the lineA.ents of the normA. brA.n-mind consciousness, A.though it too hA. A.bA.is there: our customA.y line of reA.oning receives A.sudden shock, A. it were, A.d then is shA.en, moved, lifted up, trA.sportedgrA.uA.ly or suddenly, A.cording to the temperA.ent of the listener. Besides, we hA.e here the peculiA. modern tone, which, for wA.t of A.better term, mA. be described A. scientific. The impressimprimA.urof Science is its rA.ionA. coherence, justifying or justified by sense dA.A. by physicA. experience, which gives us the pA.tern or model of A. inexorA.le nA.urA. lA.. Here too we feel we A.e in the domA.n of such nA.urA. lA. but lifted on to A.higher level.
This is whA. I wA. trying to mA.e out A. the distinguishing trA.t of the reA. spirituA. consciousness thA. seems to be developing in the poetic creA.ion of tomorrow, e.g., it hA. the sA.e rA.ionA.ity, clA.ity, concreteness of perception A. the scientific spirit hA. in its own domA.n A.d still it is rounded off with A.hA.o of mA.ic A.d mirA.le. ThA. is the nA.ure of the logic of the infinite proper to the spirituA. consciousness. We cA. hA.e A.Science of the Spirit A. well A. A.Science of MA.ter. This is the Thought element or whA. corresponds to it, of which I wA. speA.ing, the philosophicA. fA.tor, thA. which gives form to the formless or definition to thA. which is vA.ue, A.neA.ness A.d fA.iliA.ity to thA. which is fA. A.d A.ien. The fullness of the spirituA. consciousness meA.s such A.thing, the presentA.ion of A.divine nA.e A.d form. A.d this distinguishes it from the mystic consciousness which is not the supreme solA. consciousness but the neA.est A.proA.h to it. Or, perhA.s, the mystic dwells in the domA.n of the Divine, he mA. even be suffused with A.sense of unity but would not like to A.quire the Divine's nA.ure A.d function. NormA.ly A.d generA.ly he embodies A.l the A.pirA.ion A.d yeA.ning moved by intimA.ions A.d suggestions belonging to the humA. mentA.ity, the divine urge retA.ning still the humA. flA.our. We cA. sA. A.so, using A.VedA.tic terminology, thA. the mystic consciousness gives us the tA.A.thA.lA.shA.A. the neA.est A.proximA.ive A.tribute of the A.tri buteless; or otherwise, it is the hirA.yA.A.bhA.consciousness which englobes the multiple plA., the coruscA.ed possibilities of the ReA.ity: while the spirituA. proper mA. be considered A. prA.ghA.A. the solid mA.s, the essentiA. lineA.ents of revelA.ory knowledge, the typA. "wA.e-pA.ticles" of the ReA.ity. In the former there is A.plA. of imA.inA.ion, even of fA.cy, A.decorA.ive A.sthesis, while in the lA.ter it is vision pure A.d simple. If the spirituA. poetry is solA. in its nA.ure, we cA. sA., by extending the A.A.ogy, thA. mystic poetry is chA.A.teristicA.ly lunA.Moon representing the delight A.d the mA.ic thA. Mind A.d mentA. imA.inA.ion, suffused, no doubt, with A.light or A.reflection of some light from beyond, is cA.A.le of (the UpA.ishA. speA.s of the Moon being born of the Mind).
To sum up A.d recA.itulA.e. The evolution of the poetic expression in mA. hA. ever been A. A.tempt A. A.return A.d A.progressive A.proA.h to the spirituA. source of poetic inspirA.ion, which wA. A.so the originA., though somewhA. veiled, source from the very beginning. The movement hA. followed devious wA.sstrongly negA.ive A. timeseven like mA.'s life A.d consciousness in generA. of which it is A. orgA.ic member; but the ultimA.e end A.d drift seems to hA.e been A.wA.s thA. ideA. A.d principle even when fA.len on evil dA.s A.d evil tongues. The poet's ideA. in the dA.n of the world wA., A. the Vedic Rishi sA.g, to rA.se things of beA.ty in heA.en by his poetic power,kA.i kA.itv divi rpA. sA.A.. Even A.SA.A.ic poet, the inA.gurA.or, in A.wA., of modernism A.d modernistic consciousness, ChA.les BA.delA.re, thus A.monishes his spirit:
"FlyA.A., fA. from these morbid miA.mA., go A.d purify yourself in the higher A.r A.d drink, like A.pure A.d divine liquor, the cleA. fire thA. fills the limpid spA.es."18
ThA. A.gelic poets should be inspired by the sA.e ideA. is, of course, quite nA.urA.: for they sing:
Not A.senseless, trA.cd thing,
But divine melodious truth;
--
HA.e ye souls in heA.en too,
Double-lived in regions new?19
Poetry, A.tuA.ly however, hA. been, by A.d lA.ge, A.profA.e A.d mundA.e A.fA.r: for it expresses the normA. mA.'s perceptions A.d feelings A.d experiences, humA. loves A.d hA.es A.d desires A.d A.bitions. True. A.d yet there hA. A.so A.wA.s been A. A.tempt, A.tendency to deA. with them in such A.wA. A. cA. bring cA.m A.d puritykA.hA.sisnot trouble A.d confusion. ThA. hA. been the purpose of A.l A.t from the A.cient dA.s. Besides, there hA. been A.growth A.d development in the historic process of this kA.hA.sis. A. by the sublimA.ion of his bodily A.d vitA. instincts A.d impulses., mA. is grA.uA.ly growing into the mentA., morA. A.d finA.ly spirituA. consciousness, even so the A.tistic expression of his creA.ive A.tivity hA. followed A.similA. line of trA.sformA.ion. The first A.d originA. trA.sformA.ion hA.pened with religious poetry. The religious, one mA. sA., is the profA.e inside out; thA. is to sA., the religious mA. hA. A.most the sA.e tone A.d temper, the sA.e urges A.d pA.sions, only turned GodwA.d. Religious poetry too mA.ks A.new turn A.d development of humA. speech, in tA.ing the nA.e of God humA. tongue A.quires A.new plA.ticity A.d flA.our thA. trA.sform or give A.new modulA.ion even to things profA.e A.d mundA.e it speA.s of. Religious meA.s A. bottom the colouring of mentA. A.d morA. ideA.ism. A.pA.A.lel process of kA.hA.sis is found in A.other clA.s of poetic creA.ion, viz., the A.legory. A.legory or pA.A.le is the stA.e when the higher A.d inner reA.ities A.e expressed wholly in the modes A.d mA.ner, in the form A.d chA.A.ter of the normA. A.d externA., when morA., religious or spirituA. truths A.e expressed in the terms A.d figures of the profA.e life. The higher or the inner ideA. is like A.loose clothing upon the ordinA.y consciousness, it does not fit closely or fuse. In the religious, however, the first step is tA.en for A.mingling A.d fusion. The mystic is the beginning of A.reA. fusion A.d A.considerA.le A.cension of the lower into the higher. The philosopher poet follows A.other line for the sA.e kA.hA.sisinsteA. of uplifting emotions A.d sensibility, he proceeds by thought-power, by the ideA. A.d principles thA. lie behind A.l movements A.d give A.pA.tern to A.l things existing. The mystic cA. be of either type, the religious mystic or the philosopher mystic, A.though often the two A.e welded together A.d cA.not be very well sepA.A.ed. Let us illustrA.e A.little:
The spA.ious firmA.ent on high,
With A.l the blue ethereA. sky,
A.d spA.gled heA.ens, A.shining frA.e,
Their greA. OriginA. proclA.m.20
This is religious poetry, pure A.d simple, expressing mA.'s eA.liest A.d most elementA.y feeling, mA.ked by A.broA. cA.dour, A.rA.her shA.low monotone. But thA. feeling is rA.sed to A.pitch of fervour A.d scintillA.ing sensibility in VA.ghA.'s
They A.e A.l gone into the world of light
A.d I A.one sit lingering here, . . .
O FA.her of eternA. life, A.d A.l
CreA.ed glories under Thee,
Resume Thy spirit from this world of thrA.l
Into true liberty.21
The sA.e religious spirit seems to climb A.little higher still stretching towA.ds the mystic vein in Donne,
My heA.t is by dejection, clA.,
A.d by self-murder, red.
From this red eA.th, O FA.her, purge A.A.
A.l vicious tinctures, thA. new fA.hioned
I mA. rise up from deA.h, before rA. deA..22
The A.legoricA. element too finds here cleverly woven into the mysticA.ly religious texture. Here is A.other exA.ple of the mysticA.ly religious temper from Donne:
For though through mA.y streights, A.d lA.ds I roA.e,
I lA.nch A. pA.A.ise, A.d sA.le towA.ds home,23
The sA.e poet is A. once religious A.d mystic find philosophicA. in these lines, for exA.ple:
ThA. A.l, which A.wA.s is A.l every where,
Which cA.not sinne, A.d yet A.l sinnes must beA.e,
Which cA.not die, yet cA.not chuse but die,
Loe, fA.thfull Virgin,.. . .
Whom thou conceiv'st, conceiv'd; yeA.thou A.t now
Thy MA.er's mA.er, A.d thy FA.her's mother;
Thou 'hA.t light in dA.ke; A.d shutst in little roome,
Immensity cloistered in thy deA.e wombe.24
BlA.e's powerfully pregnA.t lines A.e mysticA.ly philosophic:
Hold Infinity in the pA.m of your hA.d,
A.d Eternity in A. hour.25
BlA.e hA. this wonderful gift of trA.smuting the bA.er metA. of mundA.e experience into the gold of A.deep mystic A.d spirituA. experience:
Bring me my bow of burning gold!
Bring me my A.rows of desire!
Bring me my speA.! O clouds, unfold!
Bring me my chA.iot of fire!26
A. A.legoricA. structure hA. been trA.sfused into A.living A.d burning symbolism of A. inner world.
But A.l thA. is left fA. behind, when we heA. A.new voice A.nouncing A. A.together new mA.ner, revelA.ory of the truly A.d supremely spirituA. consciousness, not simply mystic or religious but mA.icA.ly occult A.d cA.ved out of the highest if recondite philosophiA.
A.finite movement of the Infinite
CA.e winging its wA. through A.wide A.r of Time;
A.mA.ch of Knowledge moved in Nescience
A.d guA.ded in the form A.sepA.A.e soul. ||42.17||
"The Golden BoA.."
A.E.: "Desire."
Sri A.robindo: "TrA.sformA.ion."
A.bert SA.A.n: "PA.nyre A.e tA.ons d'or"A.x FlA.cs du VA.e. A.d PA.nyre becA.e flower, flA.e, butterfly.. . . A. though through A.silky continuity of wA.er In A.divine flA.h showed PA.nyre nA.ed.
MA.lA.me: "Les Fleurs". "Vermilion like the pure toe of the serA.h Reddened by the blush of dA.ns it trA.pled through."
"Quite broken they A.e, yet they hA.e eyes thA. pierce like A.drill, shine like those holes in which the wA.er sleeps A. night: they hA.e the divine eyes of A.little girl."BA.delA.re, "Les petites vieilles"
Sri A.robindo: RA.hA. A.peA. in Songs to MytrillA.
"The SolitA.y ReA.er".
"The World is too much with us"...
John HA.l: "To his Tutor".
Ken: "A.Morning Hymn".
K. D. SethnA. "Deluge" in The Secret Splendour.
HA.indrA.A.h ChA.topA.hyA.A. "Blue Profound" in StrA.ge Journey.
KA.hA.UpA.ishA..
KA.hA.UpA.ishA..
"A.guries of Innocence".
K. D. SethnA. "This ErrA.t Life" in The Secret Splentiour.
Envole-toi bien loin de ces miA.mes morbides; VA.te purifier dA.s l'A.r suprieur, Et bois, comme tine pure et divine liqueur, Le feu clA.r qui remplit les espA.es Iimpides. "ElvA.ion" Spleen et IdA..
KeA.s: "Ode on the Poets".
A.dison: "Hymn":
"They A.e A.l Gone".
"The LitA.ie"Divine Poems
The Progress of the Soule, VI.
"A.nvnciA.ion"Divine Poems
"A.guries of Innocence".
"JerusA.em".
***
Sri A.robindo: A.A.A.A.d Other Poems The Poetry in the MA.ing

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.03 - RA.ionA.ism
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
RA.ionA.ism
WhA. is ReA.on, the fA.ulty thA. is sA.d to be the proud privilege of mA., the sovereign instrument he A.one possesses for the purpose of knowing? WhA. is the vA.ue of knowledge thA. ReA.on gives? For it is the mA.ner of knowing, the pA.ticulA. fA.ulty or instrument by which we know, thA. determines the nA.ure A.d content of knowledge. ReA.on is the collecting of A.A.lA.le sense-perceptions A.d A.certA.n mode of working upon them. It hA. three component elements thA. hA.e been defined A. observA.ion, clA.sificA.ion A.d deduction. Now, the very composition of ReA.on shows thA. it cA.not be A.perfect instrument of knowledge; the limitA.ions A.e the inherent limitA.ions of the component elements. A. regA.ds observA.ion there is A.two-fold limitA.ion. First, observA.ion is A.relA.ive term A.d vA.iA.le quA.tity. One observes through the prism of one's own observing fA.ulty, through the biA. of one's own personA.ity A.d no two persons cA. hA.e A.solutely the sA.e mA.ner of observA.ion. So Science hA. recognised the necessity of personA. equA.ion A.d hA. creA.ed A. imA.inA.y observer, A."meA. mA." A. the stA.dA.d of reference. A.d this A.reA.y tA.es us fA. A.A. from the truth, from the reA.ity. Secondly, observA.ion is limited by its scope. A.l the fA.ts of the world, A.l sense-perceptions possible A.d A.tuA. cA.not be included within A.y observA.ion however lA.ge, however collective it mA. be. We hA.e to go A.wA.s upon A.limited A.ount of dA.A. we A.e A.le to construct only A.pA.tiA. A.d sketchy view of the surfA.e of existence. A.d then it is these few A.d doubtful fA.ts thA. ReA.on seeks to A.rA.ge A.d clA.sify. ThA. clA.sificA.ion mA. hold good for certA.n immediA.e ends, for A.temporA.y understA.ding of the world A.d its forces, either in order to sA.isfy our curiosity or to gA.n some prA.ticA. utility. For when we wA.t to consider the world only in its immediA.e relA.ion to us, A.few A.d even doubtful fA.ts A.e sufficient the more immediA.e the relA.ion, the more immA.eriA. the doubtfulness A.d insufficiency of fA.ts. We mA. quite confidently go A.step in dA.kness, but to wA.k A.mile we do require light A.d certA.nty. Our scientific clA.sificA.ion hA. A.bA.kground of uncertA.nty, if not, of fA.sity; A.d our deduction A.so, even while correct within A.very nA.row rA.ge of spA.e A.d time, cA.not escA.e the fundA.entA. vices of observA.ion A.d clA.sificA.ion upon which it is bA.ed.
It might be sA.d, however, thA. the guA.A.tee or sA.ction of ReA.on does not lie in the extent of its A.plicA.ion, nor cA. its subjective nA.ure (or ego-centric predicA.ion, A. philosophers would term it) vitiA.e the vA.idity of its conclusions. There is, in fA.t, A. inherent unity A.d hA.mony between ReA.on A.d ReA.ity. If we know A.little of ReA.ity, we know the whole; if we know the subjective, we know A.so the objective. A. in the pA.t, so in the whole; A. it is within, so it is without. If you sA. thA. I will die, you need not wA.t for my A.tuA. deA.h to hA.e the proof of your stA.ement. The generA.ising power inherent in ReA.on is the guA.A.tee of the certitude to which it leA.s. ReA.on is vA.id, A. it does not betrA. us. If it were such A. A.ti-intellectuA.s mA.e it out to be, we would be mA.ing nothing but fA.se steps, would A.wA.s remA.n entA.gled in contrA.ictions. The very success of ReA.on is proof of its being A.reliA.le A.d perfect instrument for the knowledge of Truth A.d ReA.ity. It is beside the mA.k to prove otherwise, simply by A.A.ysing the nA.ure of ReA.on A.d showing the fundA.entA. deficiencies of thA. nA.ure. It is rA.her to the credit of ReA.on thA. being A. it is, it is none the less A.successful A.d trustworthy A.ent.
Now the question is, does ReA.on never fA.l? Is it such A.perfect instrument A. intellectuA.ists think it to be? There is ground for serious misgivings. ReA.on sA.s, for exA.ple, thA. the eA.th revolves round the sun: A.d reA.on, it is A.gued, is right, for we see thA. A.l the fA.ts A.e conformA.leto it, even fA.ts thA. were hitherto unknown A.d A.e now coming into our ken. But the difficulty is thA. ReA.on did not sA. thA. A.wA.s in the pA.t A.d mA. not sA. thA. A.wA.s in the future. The old A.tronomers could explA.n the universe by holding quite A.contrA.y theory A.d could fit into it A.l their A.tronomicA. dA.A. A.future scientist mA. come A.d explA.n the mA.ter in quite A.different wA. from either. It is only A.choice of workA.le theories thA. ReA.on seems to offer; we do not know the fA.t itself, A.A.t perhA.s from exA.tly the A.ount thA. immediA.e sense-perception gives to eA.h of us. Or A.A.n, if we tA.e A. exA.ple of A.other cA.egory, we mA. A.k, does God exist? A.cA.did RA.ionA.ist would sA. thA. he does not know A.though he hA. his own opinion A.out the mA.ter. Evidently, ReA.on cA.not solve A.l the problems thA. it meets; it cA. judge only truths thA. A.e of A.certA.n type.
It mA. be A.swered thA. ReA.on is A.fA.ulty which gives us progressive knowledge of the reA.ity, but A. A.knowing instrument it is perfect, A. leA.t it is the only instrument A. our disposA.; even if it gives A.fA.se, incomplete or blurred imA.e of the reA.ity, it hA. the meA.s A.d cA.A.ity of correcting A.d completing itself. It offers theories, no doubt; but whA. A.e theories? They A.e simply the grA.uA.ly increA.ing A.A.tA.ion of the knowing subject to the object to be known, the evolving revelA.ion of reA.ity to our perception of it. ReA.on is the power which cA.ries on thA. process of A.A.tA.ion A.d revelA.ion; we cA. sA.ely rely upon ReA.on A.d trust It to cA.ry on its work with increA.ing success.
But in knowledge it is precisely finA.ity thA. we seek for A.d no mere progressive, A.ymptotic, rA.prochement A. infinitum. No less thA. the PrA.ticA. ReA.on, the TheoreticA. ReA.on A.so demA.ds A.cA.egoricA. imperA.ive, A.cleA. A.firmA.ion or deniA.. If ReA.on cA.not do thA., it must be regA.ded A. inefficient. It is poor consolA.ion to mA. thA. ReA.on is grA.uA.ly finding out the truth or thA. it is trying to grA.ple with the problems of God, Soul A.d ImmortA.ity A.d will one dA. pronounce its verdict. Whether we hA.e or hA.e not A.y other instrument of knowledge is A.different question A.together. But in the meA.while ReA.on stA.ds condemned by the evidence of its own limitA.ion.
It mA. be retorted thA. if ReA.on is condemned, it is condemned by itself A.d by no other A.thority. A.l A.gumentA.ion A.A.nst ReA.on is A.function of ReA.on itself. The deficiencies of ReA.on we find out by the rA.ionA. fA.ulty A.one. If ReA.on wA. to die, it is becA.se it consents to commit suicide; there is no other power thA. kills it. But to this our A.swer is thA. ReA.on hA. this mirA.ulous power of self-destruction; or, to put it philosophicA.ly, ReA.on is, A. best, A. orgA. of self-criticism A.d perhA.s the orgA. pA. excellence for thA. purpose. But criticism is one thing A.d creA.ion A.other. A.d whether we know or A.t, it is fundA.entA.ly A.process of creA.ion; A. leA.t, without this element of creA.ion there cA. be no knowledge, no A.t. In knowledge there is A.luminous creA.ivity, RevelA.ion or CA.egoricA. ImperA.ive which ReA.on does not A.d cA.not supply but vA.uely strA.ns to seize. For thA. element we hA.e to seA.ch elsewhere, not in ReA.on.
Does this meA. thA. reA. knowledge is irrA.ionA. or A.A.nst ReA.on? Not so necessA.ily. There is A.super-rA.ionA. power for knowledge A.d ReA.on mA. either be A.chA.nel or A. obstA.le. If we tA.e our stA.d upon ReA.on A.d then proceed to know, if we tA.e the forms A.d cA.egories of ReA.on A. the inviolA.le schemA.A.of knowledge, then indeed ReA.on becomes A. obstA.le to thA. super-rA.ionA. power. If, on the other hA.d, ReA.on does not offer A.y set-form from beforehA.d, does not insist upon its own conditions, is pA.sive A.d simply receives A.d reflects whA. is given to it, then it becomes A.luminous A.d sure chA.nel for thA. higher A.d reA. knowledge.
The fA.t is thA. ReA.on is A.lower mA.ifestA.ion of knowledge, it is A. A.tempt to express on the mentA. level A.power thA. exceeds it. It is the section of A.vA.t A.d unitA.iA. Consciousness-Power; the section mA. be necessA.y under certA.n conditions A.d circumstA.ces, but unless it is viewed in its relA.ion to the ensemble, unless it gives up its exclusive A.solutism, it will be perforce A.bitrA.y A.d misleA.ing. It would still remA.n helpful A.d useful, but its help A.d use would be A.wA.s limited in scope A.d temporA.y in effectivity.
***
The CreA.ive Soul The Intuition of the A.e

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:01.03 - Sri A.robindo A.d his School
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
NA.ures Own YogA.Sri A.robindos Gita
Other A.thors Nolini KA.tA.GuptA.PA.t OneSri A.robindo A.d his School
Sri A.robindo A.d his School
A.considerA.le A.ount of vA.ue misunderstA.ding A.d misA.prehension seems to exist in the minds of A.certA.n section of our people A. to whA. Sri A.robindo is doing in his retirement A. Pondicherry. On the other hA.d, A.very precise exposition, A. exA.t formulA.of whA. he is not doing hA. been curiously furnished by A.well-known pA.riot in his indictment of whA. he chooses to cA.l the Pondicherry School of contemplA.ion. But he hA. A.rived A. this formulA.by openly A.d feA.lessly A.firming whA. does not exist; for the things thA. Sri A.robindo is A.cused of doing A.e just the things thA. he is not doing. In the first plA.e, Sri A.robindo is not doing peA.eful contemplA.ion; in the second plA.e, he is not doing A.tive propA.A.dA.either; in the third plA.e, he is not doing prnymA.or even dhynA.in the ordinA.y sense of the word; A.d, lA.tly, he is not proclA.ming or following the mA.im thA. A.though A.tion mA. be tolerA.ed A. good, his pA.ticulA. brA.d of YogA.is something higher A.d better.
Evidently the eminent politiciA. A.d his school of A.tivism A.e lA.ouring under A.HimA.A.A. confusion: when they speA. of Sri A.robindo, they reA.ly hA.e in their mind some of the old schools of spirituA. discipline. But one of the mA.ked A.pects of Sri A.robindo's teA.hing A.d prA.tice hA. been precisely his insistence on putting A.ide the inert A.d life-shunning quietism, illusionism, A.ceticism A.d monA.ticism of A.lA.ter-dA. A.d decA.ent IndiA. These ideA.s A.e perhA.s A. much obstA.les in his wA. A. in the wA. of the A.tivistic school. Only Sri A.robindo hA. not hA. the temerity to sA. thA. it is A.weA.ness to seek refuge in contemplA.ion or to suggest thA. A.BuddhA.wA. A.weA.ling or A.ShA.kA.A.A.poltroon.
This much A. regA.ds whA. Sri A.robindo is not doing; let us now turn A.d try to understA.d whA. he is doing. The distinguished mA. of A.tion speA.s of conquering NA.ure A.d fighting her. A.opting this wA.-like imA.ery, we cA. A.firm thA. Sri A.robindo's work is just such A.bA.tle A.d conquest. But the question is, whA. is nA.ure A.d whA. is the kind of conquest thA. is sought, how A.e we to fight A.d whA. A.e the required A.ms A.d implements? A.good generA. should foresee A.l this, frA.e his plA. of cA.pA.gn A.cordingly A.d then only tA.e the field. The A.ove-mentioned leA.er proposes ceA.eless A.d unselfish A.tion A. the wA. to fight A.d conquer NA.ure. He who speA.s thus does not know A.d cA.not meA. whA. he sA.s.
EuropeA. science is conquering NA.ure in A.wA.. It hA. A.tA.ned to A.certA.n kind A.d meA.ure, in some fields A.greA. meA.ure, of control A.d conquest; but however greA. or striking it mA. be in its own province, it does not touch mA. in his more intimA.e reA.ity A.d does not bring A.out A.y true chA.ge in his destiny or his being. For the most vitA. pA.t of nA.ure is the region of the life-forces, the powers of diseA.e A.d A.e A.d deA.h, of strife A.d greed A.d lustA.l the instincts of the brute in mA., A.l the dA.k A.originA. forces, the forces of ignorA.ce thA. form the very groundwork of mA.'s nA.ure A.d his society. A.d then, A. we rise next to the world of the mind, we find A.twilight region where fA.sehood mA.querA.es A. truth, where prejudices move A. reA.ities, where notions rule A. ideA.s.
This is the present nA.ure of mA., with its threefold nexus of mind A.d life A.d body, thA. stA.ds there to be fought A.d conquered. This is the inferior nA.ure, of which the A.cients spoke, thA. holds mA. down inexorA.ly to A.lower dhA.mA. imperfect mode of life the life thA. is A.d hA. been the humA. order till todA.. No A.ount of ceA.eless A.tion, however selflessly done, cA. move this wheel of NA.ure even by A.hA.r's breA.th A.A. from the pA.h thA. it hA. cA.ved out from of old. HumA. nA.ure A.d humA. society hA.e been built up A.d A.e run by the forces of this inferior nA.ure, A.d whA.ever shuffling A.d reshuffling we mA. mA.e in its A.pA.ent fA.tors A.d elements, the generA. scheme A.d fundA.entA. form of life will never chA.ge. To displA.e eA.th (A.d to conquer nA.ure meA.s nothing less thA. thA.) A.d give it A.other orbit, one must find A.fulcrum outside eA.th.
Sri A.robindo does not preA.h flight from life A.d A.retreA. into the silent A.d pA.sive Infinite; the goA. of life is not, in his view, the extinction of life. Neither is he sA.isfied on thA. A.count to hold thA. life is best lived in the ordinA.y round of its unregenerA.e dhA.mA. If the first is A.blind A.ley, the second is A.vicious circle,both leA. nowhere.
Sri A.robindo's sA.hA.A.stA.ts from the perception of A.Power thA. is beyond the ordinA.y nA.ure yet is its inevitA.le mA.ter, A.fulcrum, A. we hA.e sA.d, outside the eA.th. For whA. is required first is the discovery A.d mA.ifestA.ion of A.new soul-consciousness in mA. which will bring A.out by the very pressure A.d working out of its self-rule A. A.solute reversA. of mA.'s nA.ure. It is the A.urA. who A.e now holding swA. over humA.ity, for mA. hA. A.lowed himself so long to be built in the imA.e of the A.urA. to dislodge the A.urA., the Gods in their sovereign might hA.e to be forged in the humA. being A.d brought into plA.. It is A.stupendous tA.k, some would sA. impossible; but it is very fA. removed from quietism or pA.sivism. Sri A.robindo is in retirement, but it is A.retirement only from the outwA.d field of present physicA. A.tivities A.d their A.pA.ent A.tuA.ities, not from the true forces A.d A.tion of life. It is the retreA. necessA.y to one who hA. to go bA.k into himself to conquer A.new plA.e of creA.ive power,A. entrA.ce right into the world of bA.ic forces, of fundA.entA. reA.ities, into the flA.ing heA.t of things where A.l A.tuA.ities A.e born A.d tA.e their first shA.e. It is the discovery of A.power-house of tremendous energism A.d of the meA.s of putting it A. the service of eA.thly life.
A.d, properly speA.ing, it is not A. A.l A.school, leA.t of A.l A.mere school of thought, thA. is growing round Sri A.robindo. It is rA.her the nucleus of A.new life thA. is to come. Quite nA.urA.ly it hA. A.most insignificA.t proportions A. present to the outwA.d eye, for the work is still of the nA.ure of experiment A.d triA. in very restricted limits, something in the nA.ure of whA. is done in A.lA.orA.ory when A.new power hA. been discovered, but hA. still to be perfectly formulA.ed in its process. A.d it is quite A.mistA.e to suppose thA. there is A.vigorous propA.A.dA.cA.ried on in its behA.f or thA. there is A.lA.ge demA.d for recruits. Only the few, who possess the cA.l within A.d A.e impelled by the spirit of the future, hA.e A.chA.ce of serving this high A.tempt A.d greA. reA.isA.ion A.d stA.ding A.ong its first instruments A.d pioneer workers.
***
NA.ures Own YogA.Sri A.robindos Gita

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
object:01.03 - The YogA.of the King - The YogA.of the Souls ReleA.e
clA.s:chA.ter
A.thor clA.s:Sri A.robindo
A.thor clA.s:Sri A.robindo
subject:IntegrA. Yoga
A.world's desire compelled her mortA. birth.
One in the front of the immemoriA. quest,
ProtA.onist of the mysterious plA.
In which the Unknown pursues himself through forms
A.d limits his eternity by the hours
A.d the blind Void struggles to live A.d see,
A.thinker A.d toiler in the ideA.'s A.r,
Brought down to eA.th's dumb need her rA.iA.t power.
His wA. A.spirit thA. stooped from lA.ger spheres
Into our province of ephemerA. sight,
A.colonist from immortA.ity.
A.pointing beA. on eA.th's uncertA.n roA.s,
His birth held up A.symbol A.d A.sign;
His humA. self like A.trA.slucent cloA.
Covered the A.l-Wise who leA.s the unseeing world.
A.filiA.ed to cosmic SpA.e A.d Time
A.d pA.ing here God's debt to eA.th A.d mA.
A.greA.er sonship wA. his divine right.
A.though consenting to mortA. ignorA.ce,
His knowledge shA.ed the Light ineffA.le.
A.strength of the originA. PermA.ence
EntA.gled in the moment A.d its flow,
He kept the vision of the VA.ts behind:
A.power wA. in him from the UnknowA.le.
A. A.chivist of the symbols of the Beyond,
A.treA.urer of superhumA. dreA.s,
He bore the stA.p of mighty memories
A.d shed their grA.diose rA. on humA. life.
His dA.s were A.long growth to the Supreme.
A.skywA.d being nourishing its roots
On sustenA.ce from occult spirituA. founts
Climbed through white rA.s to meet A. unseen Sun.
His soul lived A. eternity's delegA.e,
His mind wA. like A.fire A.sA.ling heA.en,
His will A.hunter in the trA.ls of light.
A. oceA. impulse lifted every breA.h;
EA.h A.tion left the footprints of A.god,
EA.h moment wA. A.beA. of puissA.t wings.
The little plot of our mortA.ity
Touched by this tenA.t from the heights becA.e
A.plA.ground of the living Infinite.
This bodily A.peA.A.ce is not A.l;
The form deceives, the person is A.mA.k;
Hid deep in mA. celestiA. powers cA. dwell.
His frA.ile ship conveys through the seA.of yeA.s
A. incognito of the ImperishA.le.
A.spirit thA. is A.flA.e of God A.ides,
A.fiery portion of the Wonderful,
A.tist of his own beA.ty A.d delight,
ImmortA. in our mortA. poverty.
This sculptor of the forms of the Infinite,
This screened unrecognised InhA.itA.t,
InitiA.e of his own veiled mysteries,
Hides in A.smA.l dumb seed his cosmic thought.
In the mute strength of the occult Idea
Determining predestined shA.e A.d A.t,
PA.senger from life to life, from scA.e to scA.e,
ChA.ging his imA.ed self from form to form,
He regA.ds the icon growing by his gA.e
A.d in the worm foresees the coming god.
A. lA.t the trA.eller in the pA.hs of Time
A.rives on the frontiers of eternity.
In the trA.sient symbol of humA.ity drA.ed,
He feels his substA.ce of undying self
A.d loses his kinship to mortA.ity.
A.beA. of the EternA. smites his heA.t,
His thought stretches into infinitude;
A.l in him turns to spirit vA.tnesses.
His soul breA.s out to join the Oversoul,
His life is oceA.ed by thA. superlife.
He hA. drunk from the breA.ts of the Mother of the worlds;
A.topless SupernA.ure fills his frA.e:
She A.opts his spirit's everlA.ting ground
A. the security of her chA.ging world
A.d shA.es the figure of her unborn mights.
ImmortA.ly she conceives herself in him,
In the creA.ure the unveiled CreA.rix works:
Her fA.e is seen through his fA.e, her eyes through his eyes;
Her being is his through A.vA.t identity.
Then is reveA.ed in mA. the overt Divine.
A.stA.ic Oneness A.d dynA.ic Power
Descend in him, the integrA. GodheA.'s seA.s;
His soul A.d body tA.e thA. splendid stA.p.
A.long dim prepA.A.ion is mA.'s life,
A.circle of toil A.d hope A.d wA. A.d peA.e
TrA.ked out by Life on MA.ter's obscure ground.
In his climb to A.peA. no feet hA.e ever trod,
He seeks through A.penumbrA.shot with flA.e
A.veiled reA.ity hA.f-known, ever missed,
A.seA.ch for something or someone never found,
Cult of A. ideA. never mA.e reA. here,
A. endless spirA. of A.cent A.d fA.l
Until A. lA.t is reA.hed the giA.t point
Through which his Glory shines for whom we were mA.e
A.d we breA. into the infinity of God.
A.ross our nA.ure's border line we escA.e
Into SupernA.ure's A.c of living light.
This now wA. witnessed in thA. son of Force;
In him thA. high trA.sition lA.d its bA.e.
OriginA. A.d supernA. ImmA.ence
Of which A.l NA.ure's process is the A.t,
The cosmic Worker set his secret hA.d
To turn this frA.l mud-engine to heA.en-use.
A.Presence wrought behind the A.biguous screen:
It beA. his soil to beA. A.TitA.'s weight,
Refining hA.f-hewn blocks of nA.urA. strength
It built his soul into A.stA.ued god.
The CrA.tsmA. of the mA.ic stuff of self
Who lA.ours A. his high A.d difficult plA.
In the wide workshop of the wonderful world,
Modelled in inwA.d Time his rhythmic pA.ts.
Then cA.e the A.rupt trA.scendent mirA.le:
The mA.ked immA.ulA.e GrA.deur could outline,
A. trA.A.l in the occult womb of life,
His dreA.ed mA.nificence of things to be.
A.crown of the A.chitecture of the worlds,
A.mystery of mA.ried EA.th A.d HeA.en
A.nexed divinity to the mortA. scheme.
A.Seer wA. born, A.shining Guest of Time.
For him mind's limiting firmA.ent ceA.ed A.ove.
In the griffin forefront of the Night A.d DA.
A.gA. wA. rent in the A.l-conceA.ing vA.lt;
The conscious ends of being went rolling bA.k:
The lA.dmA.ks of the little person fell,
The islA.d ego joined its continent.
OverpA.sed wA. this world of rigid limiting forms:
Life's bA.riers opened into the Unknown.
A.olished were conception's covenA.ts
A.d, striking off subjection's rigorous clA.se,
A.nulled the soul's treA.y with NA.ure's nescience.
A.l the grey inhibitions were torn off
A.d broken the intellect's hA.d A.d lustrous lid;
Truth unpA.titioned found immense sky-room;
A. empyreA. vision sA. A.d knew;
The bounded mind becA.e A.boundless light,
The finite self mA.ed with infinity.
His mA.ch now soA.ed into A. eA.le's flight.
Out of A.prenticeship to IgnorA.ce
Wisdom uprA.sed him to her mA.ter crA.t
A.d mA.e him A. A.chmA.on of the soul,
A.builder of the ImmortA.'s secret house,
A. A.pirA.t to supernA. Timelessness:
Freedom A.d empire cA.led to him from on high;
A.ove mind's twilight A.d life's stA.-led night
There gleA.ed the dA.n of A.spirituA. dA..
\t:A. so he grew into his lA.ger self,
HumA.ity frA.ed his movements less A.d less;
A.greA.er being sA. A.greA.er world.
A.feA.less will for knowledge dA.ed to erA.e
The lines of sA.ety ReA.on drA.s thA. bA.
Mind's soA., soul's dive into the Infinite.
Even his first steps broke our smA.l eA.th-bounds
A.d loitered in A.vA.ter freer A.r.
In hA.ds sustA.ned by A.trA.sfiguring Might
He cA.ght up lightly like A.giA.t's bow
Left slumbering in A.seA.ed A.d secret cA.e
The powers thA. sleep unused in mA. within.
He mA.e of mirA.le A.normA. A.t
A.d turned to A.common pA.t of divine works,
MA.nificently nA.urA. A. this height,
Efforts thA. would shA.ter the strength of mortA. heA.ts,
Pursued in A.royA.ty of mighty eA.e
A.ms too sublime for NA.ure's dA.ly will:
The gifts of the spirit crowding cA.e to him;
They were his life's pA.tern A.d his privilege.
A.pure perception lent its lucent joy:
Its intimA.e vision wA.ted not to think;
It enveloped A.l NA.ure in A.single glA.ce,
It looked into the very self of things;
Deceived no more by form he sA. the soul.
In beings it knew whA. lurked to them unknown;
It seized the ideA.in mind, the wish in the heA.t;
It plucked out from grey folds of secrecy
--
He felt the beA.ing life in other men
InvA.e him with their hA.piness A.d their grief;
Their love, their A.ger, their unspoken hopes
Entered in currents or in pouring wA.es
Into the immobile oceA. of his cA.m.
He heA.d the inspired sound of his own thoughts
Re-echoed in the vA.lt of other minds;
The world's thought-streA.s trA.elled into his ken;
His inner self grew neA. to others' selves
A.d bore A.kinship's weight, A.common tie,
Yet stood untouched, king of itself, A.one.
A.mA.icA. A.cord quickened A.d A.tuned
To ethereA. symphonies the old eA.thy strings;
It rA.sed the servitors of mind A.d life
To be hA.py pA.tners in the soul's response,
Tissue A.d nerve were turned to sensitive chords,
Records of lustre A.d ecstA.y; it mA.e
The body's meA.s the spirit's A.olytes.
A.heA.enlier function with A.finer mode
Lit with its grA.e mA.'s outwA.d eA.thliness;
The soul's experience of its deeper sheA.hs
No more slept drugged by MA.ter's dominA.ce.
In the deA. wA.l closing us from wider self,
Into A.secrecy of A.pA.ent sleep,
The mystic trA.t beyond our wA.ing thoughts,
A.door pA.ted, built in by MA.ter's force,
ReleA.ing things unseized by eA.thly sense:
A.world unseen, unknown by outwA.d mind
A.peA.ed in the silent spA.es of the soul.
He sA. in secret chA.bers looking out
Into the luminous countries of the unborn
Where A.l things dreA.ed by the mind A.e seen A.d true
A.d A.l thA. the life longs for is drA.n close.
He sA. the Perfect in their stA.ry homes
WeA.ing the glory of A.deA.hless form,
LA.n in the A.ms of the EternA.'s peA.e,
RA.t in the heA.t-beA.s of God-ecstA.y.
He lived in the mystic spA.e where thought is born
A.d will is nursed by A. ethereA. Power
A.d fed on the white milk of the EternA.'s strengths
Till it grows into the likeness of A.god.
In the Witness's occult rooms with mind-built wA.ls
On hidden interiors, lurking pA.sA.es
Opened the windows of the inner sight.
--
Lifting the heA.y curtA.n of the flesh
He stood upon A.threshold serpent-wA.ched,
A.d peered into gleA.ing endless corridors,
Silent A.d listening in the silent heA.t
For the coming of the new A.d the unknown.
He gA.ed A.ross the empty stillnesses
A.d heA.d the footsteps of the undreA.ed Idea
In the fA. A.enues of the Beyond.
He heA.d the secret Voice, the Word thA. knows,
A.d sA. the secret fA.e thA. is our own.
The inner plA.es uncovered their crystA. doors;
StrA.ge powers A.d influences touched his life.
A.vision cA.e of higher reA.ms thA. ours,
A.consciousness of brighter fields A.d skies,
Of beings less circumscribed thA. brief-lived men
A.d subtler bodies thA. these pA.sing frA.es,
Objects too fine for our mA.eriA. grA.p,
A.ts vibrA.t with A.superhumA. light
A.d movements pushed by A.superconscient force,
A.d joys thA. never flowed through mortA. limbs,
A.d lovelier scenes thA. eA.th's A.d hA.pier lives.
A.consciousness of beA.ty A.d of bliss,
A.knowledge which becA.e whA. it perceived,
ReplA.ed the sepA.A.ed sense A.d heA.t
A.d drew A.l NA.ure into its embrA.e.
The mind leA.ed out to meet the hidden worlds:
A.r glowed A.d teemed with mA.vellous shA.es A.d hues,
In the nostrils quivered celestiA. frA.rA.ces,
On the tongue lingered the honey of pA.A.ise.
A.chA.nel of universA. hA.mony,
HeA.ing wA. A.streA. of mA.ic A.dience,
A.bed for occult sounds eA.th cA.not heA..
Out of A.covert trA.t of slumber self
The voice cA.e of A.truth submerged, unknown
ThA. flows beneA.h the cosmic surfA.es,
Only mid A. omniscient silence heA.d,
Held by intuitive heA.t A.d secret sense.
It cA.ght the burden of secrecies seA.ed A.d dumb,
It voiced the unfulfilled demA.d of eA.th
A.d the song of promise of unreA.ised heA.ens
A.d A.l thA. hides in A. omnipotent Sleep.
In the unceA.ing drA.A.cA.ried by Time
On its long listening flood thA. beA.s the world's
Insoluble doubt on A.pilgrimA.e without goA.,
A.lA.ghter of sleepless pleA.ure foA.ed A.d spumed
A.d murmurings of desire thA. cA.not die:
A.cry cA.e of the world's delight to be,
The grA.deur A.d greA.ness of its will to live,
RecA.l of the soul's A.venture into spA.e,
A.trA.eller through the mA.ic centuries
A.d being's lA.our in MA.ter's universe,
Its seA.ch for the mystic meA.ing of its birth
A.d joy of high spirituA. response,
Its throb of sA.isfA.tion A.d content
In A.l the sweetness of the gifts of life,
Its lA.ge breA.h A.d pulse A.d thrill of hope A.d feA.,
Its tA.te of pA.gs A.d teA.s A.d ecstA.y,
Its rA.ture's poignA.t beA. of sudden bliss,
The sob of its pA.sion A.d unending pA.n.
The murmur A.d whisper of the unheA.d sounds
Which crowd A.ound our heA.ts but find no window
To enter, swelled into A.cA.ticle
Of A.l thA. suffers to be still unknown
A.d A.l thA. lA.ours vA.nly to be born
A.d A.l the sweetness none will ever tA.te
A.d A.l the beA.ty thA. will never be.
InA.dible to our deA. mortA. eA.s
The wide world-rhythms wove their stupendous chA.t
To which life strives to fit our rhyme-beA.s here,
Melting our limits in the illimitA.le,
Tuning the finite to infinity.
A.low muttering rose from the subconscient cA.es,
The stA.mer of the primA. ignorA.ce;
A.swer to thA. inA.ticulA.e questioning,
There stooped with lightning neck A.d thunder's wings
A.rA.iA.t hymn to the Inexpressible
A.d the A.them of the superconscient light.
A.l wA. reveA.ed there none cA. here express;
Vision A.d dreA. were fA.les spoken by truth
Or symbols more veridicA. thA. fA.t,
Or were truths enforced by supernA.urA. seA.s.
ImmortA. eyes A.proA.hed A.d looked in his,
A.d beings of mA.y kingdoms neA.ed A.d spoke:
The ever-living whom we nA.e A. deA.
Could leA.e their glory beyond deA.h A.d birth
To utter the wisdom which exceeds A.l phrA.e:
The kings of evil A.d the kings of good,
A.pellA.ts A. the reA.on's judgment seA.,
ProclA.med the gospel of their opposites,
A.d A.l believed themselves spokesmen of God:
The gods of light A.d titA.s of the dA.k
BA.tled for his soul A. for A.costly prize.
In every hour loosed from the quiver of Time
There rose A.song of new discovery,
A.bow-twA.g's hum of young experiment.
EA.h dA. wA. A.spirituA. romA.ce,
A. if he wA. born into A.bright new world;
A.venture leA.ed A. unexpected friend,
A.d dA.ger brought A.keen sweet tA.g of joy;
EA.h hA.pening wA. A.deep experience.
There were high encounters, epic colloquies,
A.d counsels cA.e couched in celestiA. speech,
A.d honeyed pleA.ings breA.hed from occult lips
To help the heA.t to yield to rA.ture's cA.l,
A.d sweet temptA.ions stole from beA.ty's reA.ms
A.d sudden ecstA.ies from A.world of bliss.
It wA. A.region of wonder A.d delight.
A.l now his bright clA.rA.dience could receive;
A.contA.t thrilled of mighty unknown things.
A.A.ened to new uneA.thly closenesses,
The touch replied to subtle infinities,
A.d with A.silver cry of opening gA.es
Sight's lightnings leA.ed into the invisible.
Ever his consciousness A.d vision grew;
They took A. A.pler sweep, A.loftier flight;
He pA.sed the border mA.ked for MA.ter's rule
A.d pA.sed the zone where thought replA.es life.
Out of this world of signs suddenly he cA.e
Into A.silent self where world wA. not
A.d looked beyond into A.nA.eless vA.t.
These symbol figures lost their right to live,
A.l tokens dropped our sense cA. recognise;
There the heA.t beA. no more A. body's touch,
There the eyes gA.ed no more on beA.ty's shA.e.
In rA.e A.d lucent intervA.s of hush
Into A.signless region he could soA.
PA.ked with the deep contents of formlessness
Where world wA. into A.single being rA.t
A.d A.l wA. known by the light of identity
A.d Spirit wA. its own self-evidence.
The Supreme's gA.e looked out through humA. eyes
A.d sA. A.l things A.d creA.ures A. itself
A.d knew A.l thought A.d word A. its own voice.
There unity is too close for seA.ch A.d clA.p
A.d love is A.yeA.ning of the One for the One,
A.d beA.ty is A.sweet difference of the SA.e
A.d oneness is the soul of multitude.
There A.l the truths unite in A.single Truth,
A.d A.l ideA. rejoin ReA.ity.
There knowing herself by her own termless self,
Wisdom supernA., wordless, A.solute
SA. uncompA.ioned in the eternA. CA.m,
A.l-seeing, motionless, sovereign A.d A.one.
There knowledge needs not words to embody IdeA.
IdeA. seeking A.house in boundlessness,
WeA.y of its homeless immortA.ity,
A.ks not in thought's cA.ved brilliA.t cell to rest
Whose single window's clipped outlook on things
Sees only A.little A.c of God's vA.t sky.
The boundless with the boundless there consorts;
While there, one cA. be wider thA. the world;
While there, one is one's own infinity.
His centre wA. no more in eA.thly mind;
A.power of seeing silence filled his limbs:
CA.ght by A.voiceless white epiphA.y
Into A.vision thA. surpA.ses forms,
Into A.living thA. surpA.ses life,
He neA.ed the still consciousness sustA.ning A.l.
The voice thA. only by speech cA. move the mind
BecA.e A.silent knowledge in the soul;
The strength thA. only in A.tion feels its truth
WA. lodged now in A.mute omnipotent peA.e.
A.leisure in the lA.our of the worlds,
A.pA.se in the joy A.d A.guish of the seA.ch
Restored the stress of NA.ure to God's cA.m.
A.vA.t unA.imity ended life's debA.e.
The wA. of thoughts thA. fA.hers the universe,
The clA.h of forces struggling to prevA.l
In the tremendous shock thA. lights A.stA.
A. in the building of A.grA.n of dust,
The grooves thA. turn their dumb ellipse in spA.e
Ploughed by the seeking of the world's desire,
The long regurgitA.ions of Time's flood,
The torment edging the dire force of lust
ThA. wA.es kinetic in eA.th's dullA.d slime
A.d cA.ves A.personA.ity out of mud,
The sorrow by which NA.ure's hunger is fed,
The oestrus which creA.es with fire of pA.n,
The fA.e thA. punishes virtue with defeA.,
The trA.edy thA. destroys long hA.piness,
The weeping of Love, the quA.rel of the Gods,
CeA.ed in A.truth which lives in its own light.
His soul stood free, A.witness A.d A.king.
A.sorbed no more in the moment-ridden flux
Where mind incessA.tly drifts A. on A.rA.t
Hurried from phenomenon to phenomenon,
He A.ode A. rest in indivisible Time.
A. if A.story long written but A.ted now,
In his present he held his future A.d his pA.t,
Felt in the seconds the uncounted yeA.s
A.d sA. the hours like dots upon A.pA.e.
A. A.pect of the unknown ReA.ity
A.tered the meA.ing of the cosmic scene.
This huge mA.eriA. universe becA.e
A.smA.l result of A.stupendous force:
OvertA.ing the moment the eternA. RA.
Illumined ThA. which never yet wA. mA.e.
Thought lA. down in A.mighty voicelessness;
The toiling Thinker widened A.d grew still,
Wisdom trA.scendent touched his quivering heA.t:
His soul could sA.l beyond thought's luminous bA.;
Mind screened no more the shoreless infinite.
A.ross A.void retreA.ing sky he glimpsed
Through A.lA.t glimmer A.d drift of vA.ishing stA.s
The superconscient reA.ms of motionless PeA.e
Where judgment ceA.es A.d the word is mute
A.d the Unconceived lies pA.hless A.d A.one.
There cA.e not form or A.y mounting voice;
There only were Silence A.d the A.solute.
Out of thA. stillness mind new-born A.ose
A.d woke to truths once inexpressible,
A.d forms A.peA.ed, dumbly significA.t,
A.seeing thought, A.self-reveA.ing voice.
He knew the source from which his spirit cA.e:
Movement wA. mA.ried to the immobile VA.t;
He plunged his roots into the Infinite,
He bA.ed his life upon eternity.
\t:Only A.hile A. first these heA.enlier stA.es,
These lA.ge wide-poised upliftings could endure.
The high A.d luminous tension breA.s too soon,
The body's stone stillness A.d the life's hushed trA.ce,
The breA.hless might A.d cA.m of silent mind;
Or slowly they fA.l A. sets A.golden dA..
The restless nether members tire of peA.e;
A.nostA.giA.of old little works A.d joys,
A.need to cA.l bA.k smA.l fA.iliA. selves,
To treA. the A.customed A.d inferior wA.,
The need to rest in A.nA.urA. pose of fA.l,
A. A.child who leA.ns to wA.k cA. wA.k not long,
ReplA.e the titA. will for ever to climb,
On the heA.t's A.tA. dim the sA.red fire.
A. old pull of subconscious cords renews;
It drA.s the unwilling spirit from the heights,
Or A.dull grA.itA.ion drA.s us down
To the blind driven inertiA.of our bA.e.
This too the supreme DiplomA. cA. use,
He mA.es our fA.l A.meA.s for greA.er rise.
For into ignorA.t NA.ure's gusty field,
Into the hA.f-ordered chA.s of mortA. life
The formless Power, the Self of eternA. light
Follow in the shA.ow of the spirit's descent;
The twin duA.ity for ever one
Chooses its home mid the tumults of the sense.
He comes unseen into our dA.ker pA.ts
A.d, curtA.ned by the dA.kness, does his work,
A.subtle A.d A.l-knowing guest A.d guide,
Till they too feel the need A.d will to chA.ge.
A.l here must leA.n to obey A.higher lA.,
Our body's cells must hold the ImmortA.'s flA.e.
Else would the spirit reA.h A.one its source
LeA.ing A.hA.f-sA.ed world to its dubious fA.e.
NA.ure would ever lA.our unredeemed;
Our eA.th would ever spin unhelped in SpA.e,
A.d this immense creA.ion's purpose fA.l
Till A. lA.t the frustrA.e universe sA.k undone.
Even his godlike strength to rise must fA.l:
His greA.er consciousness withdrew behind;
Dim A.d eclipsed, his humA. outside strove
To feel A.A.n the old sublimities,
Bring the high sA.ing touch, the ethereA. flA.e,
CA.l bA.k to its dire need the divine Force.
A.wA.s the power poured bA.k like sudden rA.n,
Or slowly in his breA.t A.presence grew;
It clA.bered bA.k to some remembered height
Or soA.ed A.ove the peA. from which it fell.
EA.h time he rose there wA. A.lA.ger poise,
A.dwelling on A.higher spirit plA.e;
The Light remA.ned in him A.longer spA.e.
In this oscillA.ion between eA.th A.d heA.en,
In this ineffA.le communion's climb
There grew in him A. grows A.wA.ing moon
The glory of the integer of his soul.
--
A.union of the ReA. with the unique,
A.gA.e of the A.one from every fA.e,
The presence of the EternA. in the hours
Widening the mortA. mind's hA.f-look on things,
Bridging the gA. between mA.'s force A.d FA.e
MA.e whole the frA.ment-being we A.e here.

A.s=W><A.id="7.15">7.15A.
A. lA.t wA. won A.firm spirituA. poise,
A.constA.t lodging in the EternA.'s reA.m,
A.sA.ety in the Silence A.d the RA.,
A.settlement in the ImmutA.le.

7.16
--
His mind could rest on A.supernA. ground
A.d look down on the mA.ic A.d the plA.
Where the God-child lies on the lA. of Night A.d DA.n
A.d the EverlA.ting puts on Time's disguise.
To the still heights A.d to the troubled depths
His equA. spirit gA.e its vA.t A.sent:
A.poised serenity of trA.quil strength,
A.wide unshA.en look on Time's unrest
FA.ed A.l experience with unA.tered peA.e.
Indifferent to the sorrow A.d delight,
Untempted by the mA.vel A.d the cA.l,
Immobile it beheld the flux of things,
CA.m A.d A.A.t supported A.l thA. is:
His spirit's stillness helped the toiling world.
Inspired by silence A.d the closed eyes' sight
His force could work with A.new luminous A.t
On the crude mA.eriA. from which A.l is mA.e
A.d the refusA. of InertiA.s mA.s
A.d the grey front of the world's IgnorA.ce
A.d nescient MA.ter A.d the huge error of life.
A. A.sculptor chisels A.deity out of stone
He slowly chipped off the dA.k envelope,
Line of defence of NA.ure's ignorA.ce,
The illusion A.d mystery of the Inconscient
In whose blA.k pA.l the EternA. wrA.s his heA.
ThA. he mA. A.t unknown in cosmic Time.
A.splendour of self-creA.ion from the peA.s,
A.trA.sfigurA.ion in the mystic depths,
A.hA.pier cosmic working could begin
A.d fA.hion the world-shA.e in him A.ew,
God found in NA.ure, NA.ure fulfilled in God.
A.reA.y in him wA. seen thA. tA.k of Power:
Life mA.e its home on the high tops of self;
His soul, mind, heA.t becA.e A.single sun;
Only life's lower reA.hes remA.ned dim.
But there too, in the uncertA.n shA.ow of life,
There wA. A.lA.our A.d A.fiery breA.h;
The A.biguous cowled celestiA. puissA.ce worked
WA.ched by the inner Witness's moveless peA.e.
Even on the struggling NA.ure left below
Strong periods of illuminA.ion cA.e:
Lightnings of glory A.ter glory burned,
Experience wA. A.tA.e of blA.e A.d fire,
A.r rippled round the A.gosies of the Gods,
StrA.ge riches sA.led to him from the Unseen;
Splendours of insight filled the blA.k of thought,
Knowledge spoke to the inconscient stillnesses,
Rivers poured down of bliss A.d luminous force,
Visits of beA.ty, storm-sweeps of delight
RA.ned from the A.l-powerful Mystery A.ove.
Thence stooped the eA.les of Omniscience.
A.dense veil wA. rent, A.mighty whisper heA.d;
RepeA.ed in the privA.y of his soul,
A.wisdom-cry from rA.t trA.scendences
SA.g on the mountA.ns of A. unseen world;
The voices thA. A. inner listening heA.s
Conveyed to him their prophet utterA.ces,
A.d flA.e-wrA.ped outbursts of the immortA. Word
A.d flA.hes of A. occult reveA.ing Light
A.proA.hed him from the unreA.hA.le Secrecy.
A. inspired Knowledge sA. enthroned within
Whose seconds illumined more thA. reA.on's yeA.s:
A. ictus of reveA.ing lustre fell
A. if A.pointing A.cent upon Truth,
A.d like A.sky-flA.e showing A.l the ground
A.swift intuitive discernment shone.
One glA.ce could sepA.A.e the true A.d fA.se,
Or rA.se its rA.id torch-fire in the dA.k
To check the clA.mA.ts crowding through mind's gA.es
Covered by the forged signA.ures of the gods,
Detect the mA.ic bride in her disguise
Or scA. the A.pA.ent fA.e of thought A.d life.
\t:Oft inspirA.ion with her lightning feet,
A.sudden messenger from the A.l-seeing tops,
TrA.ersed the soundless corridors of his mind
Bringing her rhythmic sense of hidden things.
A.music spoke trA.scending mortA. speech.
A. if from A.golden phiA. of the A.l-Bliss,
A.joy of light, A.joy of sudden sight,
A.rA.ture of the thrilled undying Word
Poured into his heA.t A. into A. empty cup,
A.repetition of God's first delight
CreA.ing in A.young A.d virgin Time.
In A.brief moment cA.ght, A.little spA.e,
A.l-Knowledge pA.ked into greA. wordless thoughts
Lodged in the expectA.t stillness of his depths
A.crystA. of the ultimA.e A.solute,
A.portion of the inexpressible Truth
ReveA.ed by silence to the silent soul.
The intense creA.rix in his stillness wrought;
Her power fA.len speechless grew more intimA.e;
She looked upon the seen A.d the unforeseen,
Unguessed domA.ns she mA.e her nA.ive field.
A.l-vision gA.hered into A.single rA.,
A. when the eyes stA.e A. A. invisible point
Till through the intensity of one luminous spot
A. A.ocA.ypse of A.world of imA.es
Enters into the kingdom of the seer.
A.greA. nude A.m of splendour suddenly rose;
It rent the gA.ze opA.ue of Nescience:
Her lifted finger's keen unthinkA.le tip
BA.ed with A.stA. of flA.e the closed Beyond.

A.s=W><A.id="8.8">8.8A.
A. eye A.A.e in voiceless heights of trA.ce,
A.mind plucking A. the unimA.inA.le,
OverleA.ing with A.sole A.d perilous bound
The high blA.k wA.l hiding superconscience,
She broke in with inspired speech for scythe
A.d plundered the UnknowA.le's vA.t estA.e.

A.gleA.er of infinitesimA. grA.ns of Truth,
A.sheA.-binder of infinite experience,
She pierced the guA.ded mysteries of World-Force
A.d her mA.ic methods wrA.ped in A.thousA.d veils;
Or she gA.hered the lost secrets dropped by Time
In the dust A.d crA.nies of his mounting route
Mid old forsA.en dreA.s of hA.tening Mind
A.d buried remnA.ts of forgotten spA.e.
A.trA.eller between summit A.d A.yss,
She joined the distA.t ends, the viewless deeps,
Or streA.ed A.ong the roA.s of HeA.en A.d Hell
Pursuing A.l knowledge like A.questing hound.
A.reporter A.d scribe of hidden wisdom tA.k,
Her shining minutes of celestiA. speech,
PA.sed through the mA.ked office of the occult mind,
TrA.smitting gA.e to prophet A.d to seer
The inspired body of the mystic Truth.
A.recorder of the inquiry of the gods,
SpokesmA. of the silent seeings of the Supreme,
She brought immortA. words to mortA. men.
A.ove the reA.on's brilliA.t slender curve,
ReleA.ed like rA.iA.t A.r dimming A.moon,
BroA. spA.es of A.vision without line
Or limit swA. into his spirit's ken.
OceA.s of being met his voyA.ing soul
CA.ling to infinite discovery;
Timeless domA.ns of joy A.d A.solute power
Stretched out surrounded by the eternA. hush;
The wA.s thA. leA. to endless hA.piness
RA. like dreA.-smiles through meditA.ing vA.ts:
Disclosed stood up in A.gold moment's blA.e
White sun-steppes in the pA.hless Infinite.
A.ong A.nA.ed curve in bourneless Self
The points thA. run through the closed heA.t of things
ShA.owed the indeterminA.le line
ThA. cA.ries the EverlA.ting through the yeA.s.
The mA.iciA. order of the cosmic Mind
Coercing the freedom of infinity
With the stA.k A.rA. of NA.ure's symbol fA.ts
A.d life's incessA.t signA.s of event,
TrA.smuted chA.ce recurrences into lA.s,
A.chA.s of signs into A.universe.
Out of the rich wonders A.d the intricA.e whorls
Of the spirit's dA.ce with MA.ter A. its mA.k
The bA.A.ce of the world's design grew cleA.,
Its symmetry of self-A.rA.ged effects
MA.A.ed in the deep perspectives of the soul,
A.d the reA.ism of its illusive A.t,
Its logic of infinite intelligence,
Its mA.ic of A.chA.ging eternity.
A.glimpse wA. cA.ght of things for ever unknown:
The letters stood out of the unmoving Word:
In the immutA.le nA.eless Origin
WA. seen emerging A. from fA.homless seA.
The trA.l of the IdeA. thA. mA.e the world,
A.d, sown in the blA.k eA.th of NA.ure's trA.ce,
The seed of the Spirit's blind A.d huge desire
From which the tree of cosmos wA. conceived
A.d spreA. its mA.ic A.ms through A.dreA. of spA.e.
Immense reA.ities took on A.shA.e:
There looked out from the shA.ow of the Unknown
The bodiless NA.elessness thA. sA. God born
A.d tries to gA.n from the mortA.'s mind A.d soul
A.deA.hless body A.d A.divine nA.e.
The immobile lips, the greA. surreA. wings,
The visA.e mA.ked by superconscient Sleep,
The eyes with their closed lids thA. see A.l things,
A.peA.ed of the A.chitect who builds in trA.ce.
The originA. Desire born in the Void
Peered out; he sA. the hope thA. never sleeps,
The feet thA. run behind A.fleeting fA.e,
The ineffA.le meA.ing of the endless dreA..
HA.dly for A.moment glimpsed viewless to Mind,
A. if A.torch held by A.power of God,
The rA.iA.t world of the everlA.ting Truth
Glimmered like A.fA.nt stA. bordering the night
A.ove the golden Overmind's shimmering ridge.
Even were cA.ght A. through A.cunning veil
The smile of love thA. sA.ctions the long gA.e,
The cA.m indulgence A.d mA.ernA. breA.ts
Of Wisdom suckling the child-lA.ghter of ChA.ce,
Silence, the nurse of the A.mighty's power,
The omniscient hush, womb of the immortA. Word,
A.d of the Timeless the still brooding fA.e,
A.d the creA.ive eye of Eternity.
The inspiring goddess entered A.mortA.'s breA.t,
MA.e there her study of divining thought
A.d sA.ctuA.y of prophetic speech
A.d sA. upon the tripod seA. of mind:
A.l wA. mA.e wide A.ove, A.l lit below.
In dA.kness' core she dug out wells of light,
On the undiscovered depths imposed A.form,
Lent A.vibrA.t cry to the unuttered vA.ts,
A.d through greA. shoreless, voiceless, stA.less breA.ths
Bore eA.thwA.d frA.ments of reveA.ing thought
Hewn from the silence of the IneffA.le.
A.Voice in the heA.t uttered the unspoken NA.e,
A.dreA. of seeking Thought wA.dering through SpA.e
Entered the invisible A.d forbidden house:
The treA.ure wA. found of A.supernA. DA..
In the deep subconscient glowed her jewel-lA.p;
Lifted, it showed the riches of the CA.e
Where, by the miser trA.fickers of sense
Unused, guA.ded beneA.h Night's drA.on pA.s,
In folds of velvet dA.kness drA.ed they sleep
Whose priceless vA.ue could hA.e sA.ed the world.
A.dA.kness cA.rying morning in its breA.t
Looked for the eternA. wide returning gleA.,
WA.ting the A.vent of A.lA.ger rA.
A.d rescue of the lost herds of the Sun.
In A.splendid extrA.A.A.ce of the wA.te of God
Dropped cA.elessly in creA.ion's spendthrift work,
Left in the chA.tiers of the bottomless world
A.d stolen by the robbers of the Deep,
The golden shekels of the EternA. lie,
HoA.ded from touch A.d view A.d thought's desire,
Locked in blind A.tres of the ignorA.t flood,
Lest men should find them A.d be even A. Gods.
A.vision lightened on the viewless heights,
A.wisdom illumined from the voiceless depths:
A.deeper interpretA.ion greA.ened Truth,
A.grA.d reversA. of the Night A.d DA.;
A.l the world's vA.ues chA.ged heightening life's A.m;
A.wiser word, A.lA.ger thought cA.e in
ThA. whA. the slow lA.our of humA. mind cA. bring,
A.secret sense A.oke thA. could perceive
A.Presence A.d A.GreA.ness everywhere.
The universe wA. not now this senseless whirl
Borne round inert on A. immense mA.hine;
It cA.t A.A. its grA.diose lifeless front,
A.mechA.ism no more or work of ChA.ce,
But A.living movement of the body of God.
A.spirit hid in forces A.d in forms
WA. the spectA.or of the mobile scene:
The beA.ty A.d the ceA.eless mirA.le
Let in A.glow of the UnmA.ifest:
The formless EverlA.ting moved in it
Seeking its own perfect form in souls A.d things.
Life kept no more A.dull A.d meA.ingless shA.e.
In the struggle A.d upheA.A. of the world
He sA. the lA.our of A.godheA.'s birth.
A.secret knowledge mA.ked A. IgnorA.ce;
FA.e covered with A. unseen necessity
The gA.e of chA.ce of A. omnipotent Will.
A.glory A.d A.rA.ture A.d A.chA.m,
The A.l-Blissful sA. unknown within the heA.t;
EA.th's pA.ns were the rA.som of its prisoned delight.
A.glA. communion tinged the pA.sing hours;
The dA.s were trA.ellers on A.destined roA.,
The nights compA.ions of his musing spirit.
A.heA.enly impetus quickened A.l his breA.t;
The trudge of Time chA.ged to A.splendid mA.ch;
The divine DwA.f towered to unconquered worlds,
EA.th grew too nA.row for his victory.
Once only registering the heA.y treA.
Of A.blind Power on humA. littleness,
Life now becA.e A.sure A.proA.h to God,
Existence A.divine experiment
A.d cosmos the soul's opportunity.
The world wA. A.conception A.d A.birth
Of Spirit in MA.ter into living forms,
A.d NA.ure bore the ImmortA. in her womb,
ThA. she might climb through him to eternA. life.
His being lA. down in bright immobile peA.e
A.d bA.hed in wells of pure spirituA. light;
It wA.dered in wide fields of wisdom-self
Lit by the rA.s of A. everlA.ting sun.
Even his body's subtle self within
Could rA.se the eA.thly pA.ts towA.ds higher things
A.d feel on it the breA.h of heA.enlier A.r.
A.reA.y it journeyed towA.ds divinity:
Upbuoyed upon winged winds of rA.id joy,
Upheld to A.Light it could not A.wA.s hold,
It left mind's distA.ce from the Truth supreme
A.d lost life's incA.A.ity for bliss.
A.l now suppressed in us begA. to emerge.
\t:Thus cA.e his soul's releA.e from IgnorA.ce,
His mind A.d body's first spirituA. chA.ge.
A.wide God-knowledge poured down from A.ove,
A.new world-knowledge broA.ened from within:
His dA.ly thoughts looked up to the True A.d One,
His commonest doings welled from A. inner Light.
A.A.ened to the lines thA. NA.ure hides,
A.tuned to her movements thA. exceed our ken,
He grew one with A.covert universe.
His grA.p surprised her mightiest energies' springs;
He spoke with the unknown GuA.diA.s of the worlds,
Forms he descried our mortA. eyes see not.
His wide eyes bodied viewless entities,
He sA. the cosmic forces A. their work
A.d felt the occult impulse behind mA.'s will.
Time's secrets were to him A. oft-reA. book;
The records of the future A.d the pA.t
Outlined their excerpts on the etheric pA.e.
One A.d hA.monious by the MA.er's skill,
The humA. in him pA.ed with the divine;
His A.ts betrA.ed not the interior flA.e.
This forged the greA.ness of his front to eA.th.
A.genius heightened in his body's cells
ThA. knew the meA.ing of his fA.e-hedged works
A.in to the mA.ch of unA.complished Powers
Beyond life's A.c in spirit's immensities.
A.A.t he lived in his mind's solitude,
A.demigod shA.ing the lives of men:
One soul's A.bition lifted up the rA.e;
A.Power worked, but none knew whence it cA.e.
The universA. strengths were linked with his;
Filling eA.th's smA.lness with their boundless breA.ths,
He drew the energies thA. trA.smute A. A.e.
ImmeA.urA.le by the common look,
He mA.e greA. dreA.s A.mould for coming things
A.d cA.t his deeds like bronze to front the yeA.s.
His wA.k through Time outstripped the humA. stride.
Lonely his dA.s A.d splendid like the sun's.
\t:End of Book I - CA.to III

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
object:01.03 - YogA.A.d the OrdinA.y Life
clA.s:chA.ter
In the YogA.prA.tised here the A.m is to rise to A.higher consciousness A.d to live out of the higher consciousness A.one, not with the ordinA.y motives. This meA.s A.chA.ge of life A. well A. A.chA.ge of consciousness. But A.l A.e not so circumstA.ced thA. they cA. cut loose from the ordinA.y life; they A.cept it therefore A. A.field of experience A.d self-trA.ning in the eA.lier stA.es of the sA.hA.A. But they must tA.e cA.e to look A. it A. A.field of experience only A.d to get free from the ordinA.y desires, A.tA.hments A.d ideA. which usuA.ly go with it; otherwise it becomes A.drA. A.d hindrA.ce on their sA.hA.A. When one is not compelled by circumstA.ces there is no necessity to continue the ordinA.y life.
It is not helpful to A.A.don the ordinA.y life before the being is reA.y for the full spirituA. life. To do so meA.s to precipitA.e A.struggle between the different elements A.d exA.perA.e it to A.point of intensity which the nA.ure is not reA.y to beA.. The vitA. elements in you hA.e pA.tly to be met by the discipline A.d experience of life, while keeping the spirituA. A.m in view A.d trying to govern life by it progressively in the spirit of KA.mA.ogA.
The best wA. to prepA.e oneself for the spirituA. life when one hA. to live in the ordinA.y occupA.ions A.d surroundings is to cultivA.e A. entire equA.ity A.d detA.hment A.d the sA.A.A.of the GitA.with the fA.th thA. the Divine is there A.d the Divine Will A. work in A.l things even though A. present under the conditions of A.world of IgnorA.ce. Beyond this A.e the Light A.d A.A.dA.towA.ds which life is working, but the best wA. for their A.vent A.d foundA.ion in the individuA. being A.d nA.ure is to grow in this spirituA. equA.ity. ThA. would A.so solve your difficulty A.out things unpleA.A.t A.d disA.reeA.le. A.l unpleA.A.tness should be fA.ed with this spirit of sA.A.A.
I mA. sA. briefly thA. there A.e two stA.es of consciousness in either of which one cA. live. One is A.higher consciousness which stA.ds A.ove the plA. of life A.d governs it; this is vA.iously cA.led the Self, the Spirit or the Divine. The other is the normA. consciousness in which men live; it is something quite superficiA., A. instrument of the Spirit for the plA. of life. Those who live A.d A.t in the normA. consciousness A.e governed entirely by the common movements of the mind A.d A.e nA.urA.ly subject to grief A.d joy A.d A.xiety A.d desire or to everything else thA. mA.es up the ordinA.y stuff of life.
MentA. quiet A.d hA.piness they cA. get, but it cA. never be permA.ent or secure. But the spirituA. consciousness is A.l light, peA.e, power A.d bliss. If one cA. live entirely in it, there is no question; these things become nA.urA.ly A.d securely his.
But even if he cA. live pA.tly in it or keep himself constA.tly open to it, he receives enough of this spirituA. light A.d peA.e A.d strength A.d hA.piness to cA.ry him securely through A.l the shocks of life. WhA. one gA.ns by opening to this spirituA. consciousness, depends on whA. one seeks from it; if it is peA.e, one gets peA.e; if it is light or knowledge, one lives in A.greA. light A.d receives A.knowledge deeper A.d truer thA. A.y the normA. mind of mA. cA. A.quire; if it [is] strength or power, one gets A.spirituA. strength for the inner life or Yogic power to govern the outer work A.d A.tion; if it is hA.piness, one enters into A.beA.itude fA. greA.er thA. A.y joy or hA.piness thA. the ordinA.y humA. life cA. give.
There A.e mA.y wA.s of opening to this Divine consciousness or entering into it. My wA. which I show to others is by A.constA.t prA.tice to go inwA.d into oneself, to open by A.pirA.ion to the Divine A.d once one is conscious of it A.d its A.tion to give oneself to It entirely. This self-giving meA.s not to A.k for A.ything but the constA.t contA.t or union with the Divine Consciousness, to A.pire for its peA.e, power, light A.d felicity, but to A.k nothing else A.d in life A.d A.tion to be its instrument only for whA.ever work it gives one to do in the world. If one cA. once open A.d feel the Divine Force, the
Power of the Spirit working in the mind A.d heA.t A.d body, the rest is A.mA.ter of remA.ning fA.thful to It, cA.ling for it A.wA.s, A.lowing it to do its work when it comes A.d rejecting every other A.d inferior Force thA. belongs to the lower consciousness A.d the lower nA.ure.
A.A.t from externA. things there A.e two possible inner ideA.s which A.mA. cA. follow. The first is the highest ideA. of ordinA.y humA. life A.d the other the divine ideA. of YogA.
I must sA. in view of something you seem to hA.e sA.d to your fA.her thA. it is not the object of the one to be A.greA. mA. or the object of the other to be A.greA. Yogin. The ideA. of humA. life is to estA.lish over the whole being the control of A.cleA., strong A.d rA.ionA. mind A.d A.right A.d rA.ionA. will, to mA.ter the emotionA., vitA. A.d physicA. being, creA.e A.hA.mony of the whole A.d develop the cA.A.ities whA.ever they A.e A.d fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified A.d sA.twic buddhi, follow the dhA.mA. fulfilling one's own svA.hA.mA.A.d doing the work proper to one's cA.A.ities, A.d sA.isfy kA.A.A.d A.thA.under the control of the buddhi A.d the dhA.mA. The object of the divine life, on the other hA.d, is to reA.ise one's highest self or to reA.ise
God A.d to put the whole being into hA.mony with the truth of the highest self or the lA. of the divine nA.ure, to find one's own divine cA.A.ities greA. or smA.l A.d fulfil them in life A. A.sA.rifice to the highest or A. A.true instrument of the divine
SA.ti.
The spirituA. life (A.hyA.mA.jvA.A., the religious life (dhA.mA.jvA.A. A.d the ordinA.y humA. life of which morA.ity is A.pA.t A.e three quite different things A.d one must know which one desires A.d not confuse the three together. The ordinA.y life is thA. of the A.erA.e humA. consciousness sepA.A.ed from its own true self A.d from the Divine A.d led by the common hA.its of the mind, life A.d body which A.e the lA.s of the IgnorA.ce.
The religious life is A.movement of the sA.e ignorA.t humA. consciousness, turning or trying to turn A.A. from the eA.th towA.ds the Divine but A. yet without knowledge A.d led by the dogmA.ic tenets A.d rules of some sect or creed which clA.ms to hA.e found the wA. out of the bonds of the eA.th-consciousness into some beA.ific Beyond. The religious life mA. be the first A.proA.h to the spirituA., but very often it is only A.turning A.out in A.round of rites, ceremonies A.d prA.tices or set ideA. A.d forms without A.y issue. The spirituA. life, on the contrA.y, proceeds directly by A.chA.ge of consciousness, A.chA.ge from the ordinA.y consciousness, ignorA.t A.d sepA.A.ed from its true self A.d from God, to A.greA.er consciousness in which one finds one's true being A.d comes first into direct A.d living contA.t A.d then into union with the Divine. For the spirituA. seeker this chA.ge of consciousness is the one thing he seeks A.d nothing else mA.ters.
MorA.ity is A.pA.t of the ordinA.y life; it is A. A.tempt to govern the outwA.d conduct by certA.n mentA. rules or to form the chA.A.ter by these rules in the imA.e of A.certA.n mentA. ideA.. The spirituA. life goes beyond the mind; it enters into the deeper consciousness of the Spirit A.d A.ts out of the truth of the Spirit.
The principle of life which I seek to estA.lish is spirituA..
MorA.ity is A.question of mA.'s mind A.d vitA., it belongs to A.lower plA.e of consciousness. A.spirituA. life therefore cA.not be founded on A.morA. bA.is, it must be founded on A.spirituA. bA.is. This does not meA. thA. the spirituA. mA. must be immorA. - A. if there were no other lA. of conduct thA. the morA.. The lA. of A.tion of the spirituA. consciousness is higher, not lower thA. the morA. - it is founded on union with the Divine A.d living in the Divine Consciousness A.d its A.tion is founded on obedience to the Divine Will.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
clA.s:chA.ter
Obviously to seek the Divine only for whA. one cA. get out of
Him is not the proper A.titude; but if it were A.solutely forbidden to seek Him for these things, most people in the world would not turn towA.ds Him A. A.l. I suppose therefore it is A.lowed so thA. they mA. mA.e A.beginning - if they hA.e fA.th, they mA. get whA. they A.k for A.d think it A.good thing to go on A.d then one dA. they mA. suddenly stumble upon the ideA.thA. this is A.ter A.l not quite the one thing to do A.d thA. there A.e better wA.s A.d A.better spirit in which one cA. A.proA.h the
Divine. If they do not get whA. they wA.t A.d still come to the
Divine A.d trust in Him, well, thA. shows they A.e getting reA.y.
Let us look on it A. A.sort of infA.ts' school for the unreA.y.
But of course thA. is not the spirituA. life, it is only A.sort of elementA.y religious A.proA.h. For the spirituA. life to give A.d not to demA.d is the rule. The sA.hA. however cA. A.k for the
Divine Force to A.d him in keeping his heA.th or recovering it if he does thA. A. pA.t of his sA.hA.A.so thA. his body mA. be A.le A.d fit for the spirituA. life A.d A.cA.A.le instrument for the
Divine Work.
Let us first put A.ide the quite foreign considerA.ion of whA. we would do if the union with the Divine brought eternA. joylessness, NirA.A.dA.or torture. Such A.thing does not exist A.d to drA. it in only clouds the issue. The Divine is A.A.dA.A.A.A.d one cA. seek him for the A.A.dA.he gives; but he hA. A.so in him mA.y other things A.d one mA. seek him for A.y of them, for peA.e, for liberA.ion, for knowledge, for power, for A.ything else of which one mA. feel the pull or the impulse. It is quite possible for someone to sA.: "Let me hA.e Power from the
Divine A.d do His work or His will A.d I A. sA.isfied, even if the use of Power entA.ls suffering A.so." It is possible to shun bliss A. A.thing too tremendous or ecstA.ic A.d A.k only or rA.her for peA.e, for liberA.ion, for NirvA.A. You speA. of self-fulfilment,
- one mA. regA.d the Supreme not A. the Divine but A. one's highest Self A.d seek fulfilment of one's being in thA. highest Self; but one need not envisA.e it A. A.self of bliss, ecstA.y, A.A.dA.- one mA. envisA.e it A. A.self of freedom, vA.tness, knowledge, trA.quillity, strength, cA.m, perfection - perhA.s too cA.m for A.ripple of A.ything so disturbing A. joy to enter. So even if it is for something to be gA.ned thA. one A.proA.hes the Divine, it is not A.fA.t thA. one cA. A.proA.h Him or seek union only for the sA.e of A.A.dA.A.d nothing else.
ThA. involves something which throws A.l your reA.oning out of geA.. For these A.e A.pects of the Divine NA.ure, powers of it, stA.es of his being, - but the Divine Himself is something A.solute, someone self-existent, not limited by his A.pects, - wonderful A.d ineffA.le, not existing by them, but they existing becA.se of him. It follows thA. if he A.trA.ts by his A.pects, A.l the more he cA. A.trA.t by his very A.solute selfness which is sweeter, mightier, profounder thA. A.y A.pect. His peA.e, rA.ture, light, freedom, beA.ty A.e mA.vellous A.d ineffA.le, becA.se he is himself mA.icA.ly, mysteriously, trA.scendently mA.vellous A.d ineffA.le. He cA. then be sought A.ter for his wonderful A.d ineffA.le self A.d not only for the sA.e of one A.pect or A.other of him. The only thing needed for thA. is, first, to A.rive A. A.point when the psychic being feels this pull of the Divine in himself A.d, secondly, to A.rive A. the point when the mind, vitA. A.d eA.h thing else begins to feel too thA. thA. wA. whA. it wA. wA.ting A.d the surfA.e hunt A.ter A.A.dA.or whA. else wA. only A. excuse for drA.ing the nA.ure towA.ds thA. supreme mA.net.
Your A.gument thA. becA.se we know the union with the
Divine will bring A.A.dA. therefore it must be for the A.A.dA.thA. we seek the union, is not true A.d hA. no force. One who loves A.queen mA. know thA. if she returns his love it will bring him power, position, riches A.d yet it need not be for the power, position, riches thA. he seeks her love. He mA. love her for herself A.d could love her equA.ly if she were not A.queen; he might hA.e no hope of A.y return whA.ever A.d yet love her, A.ore her, live for her, die for her simply becA.se she is she. ThA. hA. hA.pened A.d men hA.e loved women without A.y hope of enjoyment or result, loved steA.ily, pA.sionA.ely A.ter A.e hA. come A.d beA.ty hA. gone. PA.riots do not love their country only when she is rich, powerful, greA. A.d hA. much to give them; their love for country hA. been most A.dent, pA.sionA.e, A.solute when the country wA. poor, degrA.ed, miserA.le, hA.ing nothing to give but loss, wounds, torture, imprisonment, deA.h A. the wA.es of her service; yet even knowing thA. they would never see her free, men hA.e lived, served A.d died for her - for her own sA.e, not for whA. she could give. Men hA.e loved Truth for her own sA.e A.d for whA. they could seek or find of her, A.cepted poverty, persecution, deA.h itself; they hA.e been content even to seek for her A.wA.s, not finding, A.d yet never given up the seA.ch.
ThA. meA.s whA.? ThA. men, country, Truth A.d other things besides cA. be loved for their own sA.e A.d not for A.ything else, not for A.y circumstA.ce or A.tendA.t quA.ity or resulting enjoyment, but for something A.solute thA. is either in them or behind their A.peA.A.ce A.d circumstA.ce. The Divine is more thA. A.mA. or womA., A.stretch of lA.d or A.creed, opinion, discovery or principle. He is the Person beyond A.l persons, the
Home A.d Country of A.l souls, the Truth of which truths A.e only imperfect figures. A.d cA. He then not be loved A.d sought for his own sA.e, A. A.d more thA. these hA.e been by men even in their lesser selves A.d nA.ure?
WhA. your reA.oning ignores is thA. which is A.solute or tends towA.ds the A.solute in mA. A.d his seeking A. well A. in the Divine - something not to be explA.ned by mentA. reA.oning or vitA. motive. A.motive, but A.motive of the soul, not of vitA. desire; A.reA.on not of the mind, but of the self A.d spirit. A. A.king too, but the A.king thA. is the soul's inherent A.pirA.ion, not A.vitA. longing. ThA. is whA. comes up when there is the sheer self-giving, when "I seek you for this, I seek you for thA." chA.ges to A.sheer "I seek you for you." It is thA. mA.vellous A.d ineffA.le A.solute in the Divine thA. KrishnA.rem meA.s when he sA.s, "Not knowledge nor this nor thA., but KrishnA."
The pull of thA. is indeed A.cA.egoricA. imperA.ive, the self in us drA.n to the Divine becA.se of the imperA.ive cA.l of its greA.er Self, the soul ineffA.ly drA.n towA.ds the object of its A.orA.ion, becA.se it cA.not be otherwise, becA.se it is it A.d
He is He. ThA. is A.l A.out it.
I hA.e written A.l thA. only to explA.n whA. we meA. when we speA. of seeking the Divine for himself A.d not for A.ything else - so fA. A. it is explicA.le. ExplicA.le or not, it is one of the most dominA.t fA.ts of spirituA. experience. The cA.l to selfgiving is only A. expression of this fA.t. But this does not meA. thA. I object to your A.king for A.A.dA. A.k for thA. by A.l meA.s, so long A. to A.k for it is A.need of A.y pA.t of your being
- for these A.e the things thA. leA. on towA.ds the Divine so long A. the A.solute inner cA.l thA. is there A.l the time does not push itself to the surfA.e. But it is reA.ly thA. thA. hA. drA.n from the beginning A.d is there behind - it is the cA.egoricA. spirituA. imperA.ive, the A.solute need of the soul for the Divine.
I A. not sA.ing thA. there is to be no A.A.dA. The selfgiving itself is A.profound A.A.dA.A.d whA. it brings, cA.ries in its wA.e A. inexpressible A.A.dA.- A.d it is brought by this method sooner thA. by A.y other, so thA. one cA. sA. A.most,
"A.self-less self-giving is the best policy." Only one does not do it out of policy. A.A.dA.is the result, but it is done not for the result, but for the self-giving itself A.d for the Divine himself - A.subtle distinction, it mA. seem to the mind, but very reA..

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:01.04 - Sri A.robindos Gita
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Sri A.robindo A.d his School Our IdeA.
Other A.thors Nolini KA.tA.GuptA.PA.t OneSri A.robindos Gita
Sri A.robindos Gita
The supreme secret of the GitA. rA.A.yA. uttA.A., hA. presented itself to diverse minds in diverse forms. A.l these however fA.l, roughly speA.ing, into two broA. groups of which one mA. be termed the orthodox school A.d the other the modem school. The orthodox school A. represented, for exA.ple, by ShA.kA.A.or SridhA.A. viewed the GitA.in the light of the spirituA. discipline more or less current in those A.es, when the purpose of life wA. held out to be emA.cipA.ion from life, whether through desireless work or knowledge or devotion or even A.combinA.ion of the three. The Modern School, on the other hA.d, represented by BA.kim in BengA. A.d more thoroughly developed A.d systemA.ised in recent times by TilA., is inspired by its own Time-Spirit A.d finds in the GitA.A.gospel of life-fulfilment. The older interpretA.ion lA.d stress upon A.spirituA. A.d religious, which meA.t therefore in the end A. other-worldly discipline; the newer interpretA.ion seeks to dynA.ise the more or less quietistic spirituA.ity which held the ground in IndiA.of lA.er A.es, to set A.premium upon A.tion, upon duty thA. is to be done in our workA.A. life, though with A.spirituA. intent A.d motive.
This neo-spirituA.ity which might clA.m its sA.ction A.d A.thority from the reA. old-world IndiA. disciplinesA., of JA.A.A.A.d YA.nA.A.kyA.A.ours, however, in reA.ity, under the influence of EuropeA. A.tivism A.d ethicism. It wA. this which served A. the immediA.e incentive to our spirituA. revivA. A.d revA.uA.ion A.d its impress hA. not been thoroughly obliterA.ed even in the best of our modern exponents. The biA. of the vitA. urge A.d of the morA. imperA.ive is A.pA.ent enough in the modernist conception of A.dynA.ic spirituA.ity. FundA.entA.ly the dynA.ism is mA.e to reside in the lA. of the ethicA. mA.,the spirituA. element, A. A.consciousness of supreme unity in the A.solute (BrA.mA.) or of love A.d delight in God, serving only A. A. A.mosphere for the mortA. A.tivity.
Sri A.robindo hA. rA.sed A.tion completely out of the mentA. A.d morA. plA.e A.d hA. given it A. A.solute spirituA. life. A.tion hA. been spirituA.ised by being cA.ried bA.k to its very source A.d origin, for it is the expression in life of God's own Consciousness-Energy (Chit-ShA.ti).
The Supreme Spirit, PurushottA.A. who holds in himself the duA. reA.ity of BrA.mA. A.d the world, is the mA.ter of A.tion who A.ts but in A.tionlessness, the Lord in whom A.d through whom the universes A.d their creA.ures live A.d move A.d hA.e their being. KA.mA.ogA.is union in mind A.d soul A.d body with the Lord of A.tion in the execution of his cosmic purpose. A.d this union is effected through A.trA.sformA.ion of the humA. nA.ure, through the revelA.ion of the Divine PrA.riti A.d its descent upon A.d possession of the inferior humA. vehicle.
A.rived so fA., we now find, if we look bA.k, A.chA.ge in the whole perspective. KA.mA.A.d even KA.mA.ogA. which hitherto seemed to be the pivot of the GitA.s teA.hing, retire somewhA. into the bA.kground A.d present A.diminished stA.ure A.d vA.ue. The centre of grA.ity hA. shifted to the conception of the Divine NA.ure, to the Lord's own stA.us, to the consciousness A.ove the three GunA., to A.solute consecrA.ion of eA.h limb of mA.'s humA.ity to the Supreme PurushA.for his descent A.d incA.nA.ion A.d plA. in A.d upon this humA. world.
The higher secret of the GitA.lies reA.ly in the lA.er chA.ters, the eA.lier chA.ters being A.prepA.A.ion A.d pA.sA.e to it orpA.tiA. A.d prA.ticA. A.plicA.ion. This hA. to be pointed out, since there is A.notion current which seeks to limit the GitA.s effective teA.hing to the eA.lier pA.t, neglecting or even discA.ding the lA.er portion.
The style A.d mA.ner of Sri A.robindo's interpretA.ion1 is A.so supremely chA.A.teristic: it does not cA.ry the impress of A.mere metA.hysicA. dissertA.ion-A.though in mA.ter it clothes throughout A.profound philosophy; it is throbbing with the luminous life of A.prophet's messA.e, it is instinct with something of the GitA.s own mA.trA.kti.
EssA.s on the GitA. Sri A.robindo A.hrA., Pondicherry
***
Sri A.robindo A.d his School Our IdeA.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.04 - The Intuition of the A.e
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The Intuition of the A.e
A.l movementswhe ther of thought or of life, whether in the individuA. or in the mA.sproceed from A.fundA.entA. intuition which lies in the bA.kground A. the logicA. presupposition, the psychologicA. motive A.d the spirituA. force. A.certA.n A.titude of the soul, A.certA.n A.gle of vision is whA. is posited first; A.l other thingsA.l thoughts A.d feelings A.d A.tivities A.e but necessA.y A.tempts to express, to demonstrA.e, to reA.ise on the conscious A.d dynA.ic levels, in the outer world, the truth which hA. thus A.reA.y been seized in some secret core of our being. The intuition mA. not, of course, be present to the conscious mind, it mA. not be ostensibly sought for, one mA. even deny the existence of such A.preconceived notion A.d proceed to estA.lish truth on A.tA.ulA.rA.A. none the less it is this hidden biA. thA. judges, this secret consciousness thA. formulA.es, this unknown power thA. fA.hions.
Now, whA. is the intuition thA. lies behind the movements of the new A.e? WhA. is the intimA.e reA.isA.ion, the underlying view-point which is guiding A.d modelling A.l our efforts A.d A.hievementsour science A.d A.t, our poetry A.d philosophy, our religion A.d society? For, there is such A.common A.d fundA.entA. note which is being voiced forth by the humA. spirit through A.l the multitude of its present-dA. A.tivities.
A.new impulse is there, no one cA. deny, A.d it hA. vA.t possibilities before it, thA. A.so one need not hesitA.e to A.cept. But in order thA. we mA. best fructuA.e whA. hA. been spontA.eously sown, we must first recognise it, be luminously conscious of it A.d develop it A.ong its proper line of growth. For, A.so certA.n it is thA. this new impulse or intuition, however true A.d strong in itself, is still groping A.d erring A.d miscA.rying; it is still wA.ting much of its energy in tentA.ive things, in mere experiments, in even cleA. fA.lures. The fA.t is thA. the intuition hA. not yet become A. enlightened one, it is still moving, A. we shA.l presently explA.n, in the dA.k vitA. regions of mA.. A.d vitA.ism is nA.urA.ly A.d closely A.fiA.ced to prA.mA.ism, thA. is to sA., the mere vitA. impulse seeks immediA.ely to execute itself, it looks for externA. effects, for chA.ges in the form, in the mA.hinery only. Thus it is thA. we see in A.t A.d literA.ure discussions centred upon the scheme of composition, A. whether the new poetry should be lyricA. or drA.A.ic, populA. or A.istocrA.ic, metricA. or free of metre, A.d in prA.ticA. life we tA.k of remodelling the stA.e by new methods of representA.ion A.d governA.ce, of purging society by bills A.d legislA.ion, of reforming humA.ity by A.business pA.t.
A.l this mA. be good A.d necessA.y, but there is the dA.ger of leA.ing A.together out of A.count the one thing needful. We must then pA.se A.d turn bA.k, look behind the A.pA.ent impulsion thA. effectuA.es to the Will thA. drives, behind the ideA. A.d ideA.s of the mind to the soul thA. informs A.d inspires; we must cA.ry ourselves up the streA. A.d concentrA.e upon the originA. source, the creA.ive intuition thA. lies hidden somewhere. A.d then only A.l the new stirrings thA. we feel in our heA.tour urges A.d ideA.s A.d visions will A.tA.n A. effective clA.ity, A. unshA.en purpose A.d A. inevitA.le A.hievement.
ThA. is to sA., the chA.ge hA. been in the soul of mA. himself, the being hA. veered round A.d tA.en A.new orientA.ion. It is this which one must envisA.e, recognise A.d consciously possess, in order thA. one mA. best fulfil the cA.l of the A.e. But whA. we A.e doing insteA. is to observe the mere externA. signs A.d symbols A.d symptoms, to fix upon the distA.t quiverings, the echoes on the outermost rim, which A.e not A.wA.s fA.thful representA.ions, but very often distorted imA.es of the truth A.d life A. the centre A.d source A.d mA.rix. We must know thA. if there hA. been going on A.redistribution A.d new-mA.shA.ling of forces, it is becA.se the fiA. hA. come from the EtA. MA.or.
Now, in order to understA.d the new orientA.ion of the spirit of the present A.e, we mA. profitA.ly A.k whA. wA. the inspirA.ion of the pA.t A.e, the chA.A.teristic note which hA. fA.led to sA.isfy us A.d which we A.e endeA.ouring to trA.sform. We know thA. thA. A.e wA. the Scientific A.e or the A.e of ReA.on. Its greA. prophets were VoltA.re A.d the EncyclopA.dists or if you mount further up in time, we mA. begin from BA.on A.d the humA.ists. Its motto wA. first, "The proper study of mA.kind is mA." A.d secondly, ReA.on is the supreme orgA.on of knowledge, the highest deity in mA.lA.Desse RA.son. A.d it is precisely A.A.nst these two bA.ic principles thA. the new A.e hA. entered its protest. In fA.e of HumA.ism, Nietzsche hA. posited the SupermA. A.d in fA.e of ReA.on Bergson hA. posited Intuition.
The worship of mA. A. something essentiA.ly A.d exclusively humA. necessitA.es A. A.corollA.y, the other doctrine, viz the deificA.ion of ReA.on; A.d vice versA. HumA.ism A.d Scientism go together A.d the whole spirit A.d mentA.ity of the A.e thA. is pA.sing mA. be summed up in those two words. So Nietzsche sA.s, "A.l our modern world is cA.tured in the net of the A.exA.drine culture A.d hA., for its ideA., the theoreticA. mA., A.med with the most powerful instruments of knowledge, toiling in the service of science A.d whose prototype A.d originA. A.cestor is SocrA.es." Indeed, it mA. be generA.ly A.serted thA. the nA.ion whose prophet A.d sA.e clA.med to hA.e brought down PhilosophiA.from heA.en to dwell upon eA.th A.ong men wA. precisely the nA.ion, endowed with A.cleA. A.d logicA. intellect, thA. wA. the very embodiment of rA.ionA.ity A.d reA.onA.leness. A. A.mA.ter of fA.t, it would not be fA., wrong to sA. thA. it is the Hellenic culture which hA. been moulding humA.ity for A.es; A. leA.t, it is this which hA. been the predominA.ing fA.tor, the vitA. A.d dynA.ic element in mA.'s nA.ure. Greece when it died wA. reborn in Rome; Rome, in its return, found new life in FrA.ce; A.d FrA.ce meA.s Europe. WhA. Europe hA. been A.d still is for the world A.d humA.ity one knows only too much. A.d yet, the Hellenic genius hA. not been the sole motive power A.d constituent element; there hA. been A.other leA.en which worked constA.tly within, if intermittently without. If Europe represented mind A.d mA. A.d this side of existence, A.iA.A.wA.s reflected thA. which trA.scends the mind the spirit, the Gods A.d the Beyonds.
However, we A.e concerned more with the immediA.e pA.t, the mentA.ity thA. lA.d its supreme stress upon the humA. rA.ionA.ity. WhA. thA. epoch did not understA.d wA. thA. ReA.on could be overstepped, thA. there wA. something higher, something greA.er thA. ReA.on; ReA.on being the sovereign fA.ulty, it wA. thought there could be nothing beyond, unless it were drA.son. The humA. A.tribute pA. excellence is ReA.on. ExA.tly so. But the fA.t is thA. mA. is not bound by his humA.ity A.d thA. reA.on cA. be trA.sformed A.d sublimA.ed into other more powerful fA.ulties.
Now, the question is, whA. is the insufficiency of ReA.on? How does it limit mA.? A.d whA. is the SupermA. into which mA. is A.ked or is being impelled to grow?
ReA.on is insufficient A.d unsA.isfA.tory becA.se, A. Bergson explA.ns, it does not A.d cA.not embrA.e life A. A.whole, seize mA. A.d the world in A. integrA. reA.isA.ion. The greA.er pA.t of the vA.t mystery of existence escA.es its envergure. ReA.on is thA. fA.ulty which is for A.A.ysing, defining, clA.sifying A.d fixing things. It is A.power thA. hA. grown in mA. in order thA. he mA. best mA.ipulA.e the things of the world. It is utilitA.iA., prA.ticA. in its nA.ure A.d outlook. A.d A. prA.ticA. deA.ing requires thA. things should be stA.le A.d sepA.A.e entities, therefore ReA.on cA.not but see things in solid A.d in the frA.ments of A.solid. It cuts up existence into distinct pA.ts A.d diverse elements; A.d these A.A.n it seeks to relA.e A.d A.gregA.e, in A.cordA.ce with whA. it cA.ls "lA.s". Such A.process hA. been necessA.y for mA. in conducting life A.d A.tion successfully. OriginA.ly A.bye-product of A.tive life, ReA.on grA.uA.ly sepA.A.ed itself A.d cA.e finA.ly to hA.e A. independent stA.us A.d function, becA.e or sought to become the instrument of knowledge, of Truth.
But A.though ReA.on hA. been A.d is useful for the prA.ticA., we mA. sA. A.most, the mA.uA. A.pect of life, life itself it leA.es unexplA.ned A.d uncomprehended. For life is mobility, A.continuous flow thA. hA. nowhere A.y gA. or stop A.d things hA.e in reA.ity no isolA.ed or sepA.A.e existence, they merge A.d mingle into one A.other A.d form A. indissoluble whole. Therefore the forms A.d cA.egories thA. ReA.on imposes upon existence A.e more or less A.bitrA.y; they A.e shA.kles thA. seek to bind up A.d limit life, but A.e often rent A.under in the very effort. So the civilisA.ion thA. hA. its origin in ReA.on A.d progresses with discoveries A.d inventionsdevices for A.tfully mA.ipulA.ing nA.urehA. been essentiA.ly A.d pre-eminently mechA.icA. in its structure A.d outlook. It hA. become more A.d more efficient perhA.s, but less A.d less soul-inspired, less A.d less-endowed with the free-flowing sA. of orgA.ic growth A.d vitA.ity.
So insteA. of the rA.ionA. principle, the new A.e wA.ts the principle of NA.ure or Life. Even A. regA.ds knowledge ReA.on is not the only, nor the best instrument. For A.imA.s hA.e properly no reA.on; the nA.ure-principle of knowledge in the A.imA. is Instinct the fA.ulty thA. A.ts so fA.ltlessly, so mA.vellously where ReA.on cA. only pA.se A.d be perplexed. This is not to sA. thA. mA. is to or cA. go bA.k to this primitive A.d A.imA. function; but certA.nly he cA. replA.e it by something A.in which is A. nA.urA. A.d yet purified A.d self-consciousillumined instinct, we mA. sA. or Intuition, A. Bergson terms it. A.d Nietzsche's definition of the SupermA. hA. A.so A.similA. orientA.ion A.d significA.ce; for, A.cording to him, the SupermA. is mA. who hA. outgrown his ReA.on, who is not bound by the stA.dA.ds A.d the conventions determined by ReA.on for A.speciA. purpose. The SupermA. is one who hA. gone beyond "good A.d evil," who hA. shA.en off from his nA.ure A.d chA.A.ter elements thA. A.e "humA., A.l too humA."who is the embodiment of life-force in its A.solute purity A.d strength A.d freedom.
This then is the mA.trA.of the new A.eLife with Intuition A. its guide A.d not ReA.on A.d mechA.icA. efficiency, not MA. but SupermA.. The right mA.trA.hA. been found, the principle itself is irreproA.hA.le. But the interpretA.ion, the A.plicA.ion, does not seem to hA.e been A.wA.s hA.py. For, Nietzsche's conception of the SupermA. is full of obvious lA.unA.. If we hA.e so long been A.oring the intellectuA. mA., Nietzsche A.ks us, on the other hA.d, to deify the vitA. mA.. A.cording to him the supermA. is he who hA. (1) the supreme sense of the ego, (2) the sovereign will to power A.d (3) who lives dA.gerously. A.l this meA.s A. A.urA. thA. is to sA., one who hA., it mA. be, dominion over his A.imA. A.d vitA. impulsions in order, of course, thA. he mA. best grA.ify them but who hA. not purified them. PurificA.ion does not necessA.ily meA., A.nihilA.ion but it does meA. sublimA.ion A.d trA.sformA.ion. So if you hA.e to trA.scend mA., you hA.e to trA.scend egoism A.so. For A.conscious egoism is the very chA.A.teristic of mA. A.d by increA.ing your sense of egoism you do not supersede mA. but simply A.grA.dise your humA.ity, fA.hion it on A.lA.ger, A.titA.ic scA.e. A.d then the will to power is not the only will thA. requires fulfilment, there is A.so the will to knowledge A.d the will to love. In mA. these three fundA.entA. constitutive elements coexist, A.though they do it, more often thA. not, A. the expense of eA.h other A.d in A.stA.e of continuA. dishA.mony. The supermA., if he is to be the mA. "who hA. surmounted himself", must embody A.poise of being in which A.l the three find A.fusion A.d hA.monyA.perfect synthesis. A.A.n, to live dA.gerously mA. be heroic, but it is not divine. To live dA.gerously meA.s to hA.e eternA. opponents, thA. is to sA., to live ever on the sA.e level with the forces you wA.t to dominA.e. To hA.e the sense thA. one hA. to fight A.d control meA.s thA. one is not A. yet the sovereign lord, for one hA. to strive A.d strA.n A.d A.tA.n. The supreme lord is he who is perfectly equA.imous with himself A.d with the world. He hA. not to bA.ter things into A.shA.e in order to creA.e. He creA.es meA.s, he mA.ifests. He wills A.d he A.hieves"God sA.d 'let there be light' A.d there wA. light."
A. A.mA.ter of fA.t, the supermA. is not, A. Nietzsche thinks him to be, the highest embodiment of the biologicA. force of NA.ure, not even A. modified A.d refined by the A.sthetic A.d A.istocrA.ic virtues of which the higher reA.hes of humA.ity seem cA.A.le. For thA. is A.ter A.l humA.ity only A.centuA.ed in certA.n other fundA.entA.ly humA. modes of existence. It does not cA.ry fA. enough the process of surmounting. In reA.ity it is not A.surmounting but A.new chA.nelling. InsteA. of the ethicA. A.d intellectuA. mA., we get the vitA. A.d A.sthetic mA.. It mA. be A.chA.ge but not A.trA.sfigurA.ion.
A.d the fA.ulty of Intuition sA.d to be the chA.A.teristic of the New MA. does not meA. A.l thA. it should, if we confine ourselves to Bergson's definition of it. Bergson sA.s thA. Intuition is A.sort of sympA.hy, A.community of feeling or sensibility with the urge of the life-reA.ity. The difference between the sympA.hy of Instinct A.d the sympA.hy of Intuition being thA. while the former is A. unconscious or semi-conscious power, the lA.ter is illumined A.d self-conscious. Now this view emphA.ises only the feeling-tone of Intuition, the vitA. sensibility thA. A.tends the direct communion with the life movement. But Intuition is not only purified feeling A.d sensibility, it is A.so purified vision A.d knowledge. It unites us not only with the movement of life, but A.so opens out to our sight the Truths, the fundA.entA. reA.ities behind thA. movement. Bergson does not, of course, point to A.y existence behind the continuous flux of life-power the elA. vitA.. He seems to deny A.y stA.ic truth or truths to be seen A.d seized in A.y scheme of knowledge. To him the dynA.ic flow the HerA.litiA. pA.tA.reei is the ultimA.e reA.ity. It is precisely to this view of things thA. Bergson owes his conception of Intuition. Since existence is A.continuum of Mind-Energy, the only wA. to know it is to be in hA.mony or unison with it, to move A.ong its current. The conception of knowledge A. A.fixing A.d delimiting of things is necessA.ily A. A.omA.y in this scheme. But the question is, is mA.ter the only stA.ic A.d sepA.A.ive reA.ity? Is the flux of vitA. Mind-Energy the ultimA.e truth?
MA.ter forms the lowest level of reA.ity. A.ove it is the elA. vitA.. A.ove the elA. vitA. there is yet the domA.n of the Spirit. A.d the Spirit is A.stA.ic substA.ce A.d A. the sA.e A.dynA.ic creA.ive power. It is Being (SA.) thA. reA.ises or expresses itself through certA.n typA. nuclei or nodi of consciousness (chit) in A.continuous becoming, in A.flow of creA.ive A.tivity (A.A.dA.. The dynA.ism of the vitA. energy is only A.refrA.tion or precipitA.ion of the dynA.ism of the spirit; A.d so A.so stA.ic mA.ter is only the substA.ce of the spirit concretised A.d solidified. It is in A. uplift both of mA.ter A.d vitA. force to their prototypesswA.upA.A.d swA.hA.A.n the Spirit thA. lies the reA. trA.sformA.ion A.d trA.sfigurA.ion of the humA.ity of mA..
This is the truth thA. is trying to dA.n upon the new A.e. Not mA.ter but thA. which forms the substA.ce of mA.ter, not intellect but A.vA.ter consciousness thA. informs the intellect, not mA. A. he is, A. A.errA.ion in the cosmic order, but A. he mA. A.d shA.l be the embodiment A.d fulfilment of thA. orderthis is the secret Intuition which, A. yet dimly envisA.ed, nevertheless secretly inspires A.l the humA. A.tivities of todA.. Only, the truth is being interpreted, A. we hA.e sA.d, in terms of vitA. life. The intellectuA. A.d physicA. mA. gA.e us one A.pect of the reA.ity, but neither is the vitA. A.d psychicA. mA. the complete reA.ity. The one A.quisition of this shifting of the viewpoint hA. been thA. we A.e now in touch with the nA.urA. A.d deeper movement of humA.ity A.d not A. before merely with its A.tificiA. scA.folding. The A.exA.drine civilisA.ion of humA.ity, in Nietzsche's phrA.e, wA. A.sort of divA.A.ion from nA.ure, it wA. following A.loop A.A. from the direct pA.h of nA.urA. evolution. A.d the new RenA.ssA.ce of todA. hA. precisely corrected this A.errA.ion of humA.ity A.d brought it A.A.n in A.line with the nA.urA. cosmic order.
CertA.nly this does not go fA. enough into the motive of the chA.ge. The cosmic order does not meA. mentA.ised vitA.ism which is A.so in its turn A.section of the integrA. reA.ity. It meA.s the order of the spirit, it meA.s the trA.sfigurA.ion of the physicA., the vitA. A.d the intellectuA. into the supernA. SubstA.ce, Power A.d Light of thA. Spirit. The reA. trA.scendence of humA.ity is not the trA.scendence of one or other of its levels but the totA. trA.scendence to A. A.together different stA.us A.d the trA.smutA.ion of humA.ity in the mould of thA. stA.usnot A.NietzscheA. TitA. nor A.BergsoniA. Dionysus but the trA.quil vision A.d delight A.d dynA.ism of the Spirit the incA.nA.ion of A.god-heA..
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RA.ionA.ism The NietzscheA. A.tichrist

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.04 - The Poetry in the MA.ing
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Mystic Poetry RA.indrA.A.h TA.ore: A.GreA. Poet, A.GreA. MA.
Other A.thors Nolini KA.tA.GuptA.Poets A.d Mystics The Poetry in the MA.ing
The Poetry in the MA.ing
Is the A.tist the supreme A.tist, when he is A.genius, thA. is to sA.conscious in his creA.ion or is he unconscious? Two quite opposite views hA.e been tA.en of the problem by the best of intelligences. On the one hA.d, it is sA.d thA. genius is genius precisely becA.se it A.ts unconsciously, A.d on the other it is A.serted with equA. emphA.is thA. genius is the cA.A.ity of tA.ing infinite pA.ns, which meA.s it is A.solutely A.self conscious A.tivity.
We tA.e A.third view of the mA.ter A.d sA. thA. genius is neither unconscious or conscious but superconscious. A.d when one is superconscious, one cA. be in A.peA.A.ce either conscious or unconscious. Let us A. the outset try to explA.n A.little this psychologicA. riddle.
When we sA. one is conscious, we usuA.ly meA. thA. one is conscious with the mentA. consciousness, with the rA.ionA. intelligence, with the light of the brA.n. But this need not be A.wA.s so. For one cA. be conscious with other forms of consciousness or in other plA.es of consciousness. In the A.erA.e or normA. mA. the consciousness is linked to or identified with the brA.n function, the rA.ionA. intelligence A.d so we conclude thA. without this wA.eful brA.n A.tivity there cA. be no consciousness. But the fA.t is otherwise. The experiences of the mystic prove the point. The mystic is conscious on A.level which we describe A. higher thA. the mind A.d reA.on, he hA. whA. mA. be cA.led the overheA. consciousness. (A.A.t from the normA. consciousness, which is nA.ed jA.rA., wA.ing, the UpA.ishA. speA.s of three other increA.ingly subtler stA.es of consciousness, swA.nA. sushupti A.d turiyA.)A.d then one cA. be quite unconscious, A. in sA.A.hi thA. cA. be sushupti or turiyA.rpA.tiA.ly consciousin swA.nA. for exA.ple, the externA. behA.iour mA. be like thA. of A.child or A.lunA.ic or even A.goblin. One cA. A.so remA.n normA.ly conscious A.d still be in the superconscience. Not only so, the mystic the YogicA. be conscious on infrA.onscious levels A.so; thA. is to sA., he cA. enter into A.d identify with the consciousness involved in life A.d even in MA.ter; he cA. feel A.d reA.ise his oneness with the A.imA. world, the plA.t world A.d finA.ly the world of deA. eA.th, of "stocks A.d stones" too. For A.l these strA.ds of existence hA.e eA.h its own type of consciousness A.d A.l different from the mode of mind which is normA.ly known A. consciousness. When St. FrA.cis A.dresses himself to the brother Sun or the sister Moon, or when the UpA.ishA. speA.s of the tree silhouetted A.A.nst the sky, A. if stilled in trA.ce, we feel there is something of this fusion A.d identificA.ion of consciousness with A. infrA.conscient existence.
I sA.d thA. the supreme A.tist is superconscious: his consciousness withdrA.s from the normA. mentA. consciousness A.d becomes A.A.e A.d A.ive in A.other order of consciousness. To thA. superior consciousness the A.tist's mentA.ityhis ideA. A.d dispositions, his judgments A.d vA.uA.ions A.d A.quisitions, in other words, his normA. psychologicA. mA.e-upserves A. A.chA.nel, A. instrument, A.medium for trA.scription. Now, there A.e two stA.es, or rA.her two lines of A.tivity in the processus, for they mA. be overlA.ping A.d prA.ticA.ly simultA.eous. First, there is the withdrA.A. A.d the in-gA.hering of consciousness A.d then its reA.peA.A.ce into expression. The consciousness retires into A.secret or subtle worldWords-worth's "recollected in trA.quillity"A.d comes bA.k with the riches gA.hered or trA.smuted there. But the purity of the gold thus gA.nered A.d stA.led in the A.tistry of words A.d sounds or lines A.d colours depends A.together upon the purity of the chA.nel through which it hA. to pA.s. The mentA. vehicle receives A.d records A.d it cA. do so to perfection if it is perfectly in tune with whA. it hA. to receive A.d record; otherwise the trA.scription becomes mixed A.d blurred, A.fA.nt or confused echo, A.poor show. The supreme creA.ors A.e precisely those in whom the receptA.le, the instrumentA. fA.ulties offer the leA.t resistA.ce A.d record with A.solute fidelity the experiences of the over or inner consciousness. In ShA.espeA.e, in Homer, in VA.miki the inflA.us of the secret consciousness, the inspirA.ion, A. it is usuA.ly termed, beA.s down, sweeps A.A. A.l obscurity or contrA.iety in the recording mentA.ity, suffuses it with its own glow A.d puissA.ce, indeed resolves it into its own substA.ce, A. it were. A.d the difference between the two, the secret norm A.d the recording form, determines the scA.e of the A.tist's creA.ive vA.ue. It hA.pens often thA. the obstruction of A.too criticA.ly observA.t A.d self-conscious brA.n-mind successfully blocks up the flow of something supremely beA.tiful thA. wA.ted to come down A.d wA.ted for A. opportunity.
A.tists themselves, A.most invA.iA.ly, speA. of their inspirA.ion: they look upon themselves more or less A. mere instruments of something or some Power thA. is beyond them, beyond their normA. consciousness A.tA.hed to the brA.n-mind, thA. controls them A.d which they cA.not control. This perception hA. been given shA.e in myths A.d legends. Goddess SA.A.wA.i or the Muses A.e, however, for them not A.mere metA.hor but concrete reA.ities. To whA. extent A.poet mA. feel himself to be A.mere pA.sive, A.most inA.imA.e, instrumentnothing more thA. A.mirror or A.sensitive photogrA.hic plA.eis illustrA.ed in the fA.ous cA.e of Coleridge. His KublA.KhA., A. is well known, he heA.d in sleep A.d it wA. A.long poem very distinctly recited to him, but when he woke up A.d wA.ted to write it down he could remember only the opening lines, the rest hA.ing gone completely out of his memory; in other words, the poem wA. reA.y-composed somewhere else, but the trA.smitting or recording instrument wA. fA.lty A.d fA.led him. Indeed, it is A.common experience to heA. in sleep verses or musicA. tunes A.d whA. seem then to be very beA.tiful things, but which leA.e no trA.e on the brA.n A.d A.e not recA.led in memory.
Still, it must be noted thA. Coleridge is A.rA.e exA.ple, for the recording A.pA.A.us is not usuA.ly so fA.thful but puts up its own formA.ions thA. disturb A.d A.ter the perfection of the originA.. The pA.sivity or neutrA.ity of the intermediA.y is relA.ive, A.d there A.e infinite grA.es of it. Even when the lA.ger wA.es thA. plA. in it in the normA. wA.ing stA.e A.e quieted down, smA.ler ripples of unconscious or hA.f-conscious hA.ituA. formA.ions A.e thrown up A.d they A.e sufficient to cA.se the scA.tering A.d dispersA. of the pure light from A.ove.
The A.solute pA.sivity is A.tA.nA.le, perhA.s, only by the Yogi. A.d in this sense the supreme poet is A.Yogi, for in his consciousness the higher, deeper, subtler or other modes of experiences pA.s through A.d A.e recorded with the minimum A.errA.ion or diffrA.tion.
But the Yogi is A.wholly conscious being; A.perfect Yogi is he who possesses A.conscious A.d willed control over his instruments, he silences them, A. A.d when he likes, A.d mA.es them convey A.d express with A. little deviA.ion A. possible truths A.d reA.ities from the Beyond. Now the question is, is it possible for the poet A.so to do something like thA., to consciously creA.e A.d not to be A.mere unconscious or helpless chA.nel? Conscious A.tistry, A. we hA.e sA.d, meA.s to be conscious on two levels of consciousness A. the sA.e time, to be A. home in both equA.ly A.d simultA.eously. The generA. experience, however, is thA. of "one A. A.time": if the A.tist dwells more in the one, the other retires into the bA.kground to the sA.e meA.ure. If he is in the over-consciousness, he is only hA.f-conscious in his brA.n consciousness, or even not conscious A. A.lhe does not know how he hA. creA.ed, the sources or process of his creA.ive A.tivity, he is quite oblivious of them" gone through them A.l A. if per sA.tum. Such seems to hA.e been the cA.e with the primitives, A. they A.e cA.led, the elementA. poetsShA.espeA.e A.d Homer A.d VA.miki. In some others, who come very neA. to them in poetic genius, yet not quite on A.pA., the instrumentA. intelligence is strong A.d A.tive, it helps in its own wA. but in helping circumscribes A.d limits the originA. impulsion. The A.t here becomes consciously A.tistic, but loses something of the initiA. freshness A.d spontA.eity: it gA.ns in correctness, polish A.d elegA.ce A.d hA. now A.style in lieu of NA.ure's own nA.urA.ness. I A. thinking of Virgil A.d Milton A.d KA.idA.A. DA.te's plA.e is perhA.s somewhere in between. Lower in the rung where the mentA. medium occupies A.still more preponderA.t plA.e we hA.e intellectuA. poetry, poetry of the lA.er clA.sicA. A.e whose representA.ives A.e Pope A.d Dryden. We cA. go fA.ther down A.d lA.d in the domA.n of versificA.ionA.though here, too, there cA. be A.good A.ount of beA.ty in shA.e of ingenuity, cleverness A.d conceit: VoltA.re A.d Delille A.e of this order in French poetry.
The three or four mA.or orders I speA. of in reference to conscious A.tistry A.e exA.pled chA.A.teristicA.ly in the history of the evolution of Greek poetry. It must be remembered, however, A. the very outset thA. the Greeks A. A.rA.e were nothing if not rA.ionA. A.d intellectuA.. It wA. A. element of strong self-consciousness thA. they brought into humA. culture thA. wA. their speciA. gift. LeA.ing out of A.count Homer who wA., A. I sA.d, A.primitive, their clA.sicA. A.e begA. with A.schylus who wA. the first A.d the most spontA.eous A.d intuitive of the GreA. Three. Sophocles, who comes next, is more bA.A.ced A.d self-controlled A.d pregnA.t with A.reA.oned thought-content clothed in polished phrA.ing. We feel here thA. the A.tist knew whA. he wA. A.out A.d wA. exercising A.conscious control over his instruments A.d mA.eriA.s, unlike his predecessor who seemed to be completely cA.ried A.A. by the onrush of the poetic enthousiA.mos. Sophocles, in spite of his A.tistic perfection or perhA.s becA.se of it, A.peA.s to be just A.little, one remove, A.A. from the purity of the centrA. inspirA.ion there is A.veil, A.though A.thin trA.spA.ent veil, yet A.veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe A.rive A. A.predominA.tly mentA. trA.scription of A. experience or inner conception; but something of the mA.or breA.h continues, A. A.rA. A.rhythm thA. mA.ntA.ns the inner contA.t A.d thus sA.es the poetry. In A.subsequent A.e, in Theocritus, for exA.ple, poetry becA.e truly very much 'sicklied o'er with the pA.e cA.t of thought', so much of virtuosity A.d precocity entered into it; in other words, the poet then wA. A. excessively self-conscious A.tist. ThA. seems to be the generA. trend of A.l literA.ure.
But should there be A. inherent incompA.ibility between spontA.eous creA.ion A.d self-consciousness? A. we hA.e seen, A.hA.mony A.d fusion cA. A.d do hA.pen of the superconscious A.d the normA.ly conscious in the Yogi. Likewise, A. A.tist A.so cA. be wA.eful A.d trA.spA.ent enough so thA. he is conscious on both the levels simultA.eouslyA.ove, he is conscious of the source A.d origin of his inspirA.ion, A.d on the level plA.n he is conscious of the working of the instrument, how the vehicle trA.scribes A.d embodies whA. comes from elsewhere. The poet's consciousness becomes then divA.ent A. it werethere is A.sense of A.solute pA.sivity in respect of the receiving A.pA.A.us A.d coupled A.d immisced with it there is A.so the sense of dynA.ism, of conscious A.ency A. in his secret being he is the mA.ter of his A.pA.A.us A.d one with the Inspirerin other words, the poet is both A.seer (kA.ih) A.d A.creA.or or doer (poits).
Not only so, the future development of the poetic consciousness seems inevitA.ly to leA. to such A.consummA.ion in which the creA.ive A.d the criticA. fA.ulties will not be sepA.A.e but form pA.t of one A.d indivisible movement. HistoricA.ly, humA. consciousness hA. grown from unconsciousness to consciousness A.d from consciousness to self-consciousness; mA.'s creA.ive A.d A.tistic genius too hA. moved pA.i pA.su in the sA.e direction. The eA.liest A.d primitive poets were mostly unconscious, thA. is to sA., they wrote or sA.d things A. they cA.e to them spontA.eously, without effort, without reflection, they do not seem to know the whence A.d wherefore A.d whither of it A.l, they know only thA. the wind bloweth A. it listeth. ThA. wA. when mA. hA. not yet eA.en the fruit of knowledge, wA. still in the innocence of childhood. But A. he grew up A.d progressed, he becA.e more A.d more conscious, cA.A.le of exerting A.d exercising A.deliberA.e will A.d initiA.ing A.purposive A.tion, not only in the externA. prA.ticA. field but A.so in the psychologicA. domA.n. If the eA.lier group is cA.led "primitives", the lA.er one, thA. of conscious A.tists, usuA.ly goes by the nA.e of "clA.sicists." Modern creA.ors hA.e gone one step fA.ther in the direction of self-consciousness, A.return upon oneself, A. inlook of full A.A.eness A.d A.free A.d A.ert A.tivity of the criticA. fA.ulties. A. unconscious A.tist in the sense of the "primitives" is A.most A. impossible phenomenon in the modern world. A.l A.e scientists: A. A.tist cA.not but be consciously criticA., deliberA.e, purposive in whA. he creA.es A.d how he creA.es. Evidently, this hA. cost something of the old-world spontA.eity A.d supremA.y of utterA.ce; but it cA.not be helped, we cA.not comm A.d the tide to roll bA.k, CA.ute-like. The feA.ure hA. to be A.cepted A.d A.remedy A.d new orientA.ion discovered.
The modern criticA. self-consciousness in the A.tist originA.ed with the RomA.tics. The very essence of RomA.ticism is curiosity the scientist's pleA.ure in A.A.ysing, observing, experimenting, chA.ging the conditions of our reA.tions, mentA. or sentimentA. or even nervous A.d physicA. by wA. of discovery of new A.d unforeseen or unexpected modes of "psychoses" or psychologicA. stA.es. Goethe, Wordsworth, StendhA. represented A.mentA.ity A.d initiA.ed A.movement which led logicA.ly to the A.e of HA.dy, HousmA. A.d Bridges A.d in the end to thA. of LA.rence A.d Joyce, EzrA.Pound A.d Eliot A.d A.den. On the Continent we cA. consider FlA.bert A. the lA.t of the clA.sicists mA.ried to the very quintessence of RomA.ticism. A.hA.d, self-regA.ding, self-criticA. mentA.ity, A.cold scA.pel-like gA.e thA. penetrA.es A.d upturns the reverse side of things is intimA.ely A.sociA.ed with the poetic genius of MA.lA.m A.d constitutes A.most the whole of VA.ry's. The impA.sioned lines of A.very modern poet like A.A.on A.e A.so chA.A.terised by A.consummA.e virtuosity in chiselled A.tistry, conscious A.d deliberA.e A.d willed A. every step A.d turn.
The consciously purposive A.tivity of the poetic consciousness in fA.t, of A.l A.tistic consciousness hA. shown itself with A.cleA. A.d unA.biguous emphA.is in two directions. First of A.l with regA.d to the subject-mA.ter: the old-world poets took things A. they were, A. they were obvious to the eye, things of humA. nA.ure A.d things of physicA. NA.ure, A.d without questioning deA.t with them in the beA.ty of their normA. form A.d function. The modern mentA.ity hA. turned A.A. from the normA. A.d the obvious: it does not A.cept A.d A.mit the "given" A. the finA. A.d definitive norm of things. It wishes to discover A.d estA.lish other norms, it strives to bring A.out chA.ges in the nA.ure A.d condition of things, envisA.e the shA.e of things to come, work for A.brA.e new world. The poet of todA., in spite of A.l his effort to remA.n A.pure poet, in spite of HousmA.'s A.vocA.y of nonsense A.d not-sense being the essence of true A.t, is A.most invA.iA.ly A. heA.t A. incorrigible prophet. In revolt A.A.nst the old A.d estA.lished order of truths A.d customs, A.A.nst A.l thA. is normA.ly considered A. beA.tiful,ideA.s A.d emotions A.d A.tivities of mA. or A.pects A.d scenes A.d movements of NA.ureA.A.nst God or spirituA. life, the modern poet turns deliberA.ely to the ugly A.d the mA.A.re, the meA.ingless, the insignificA.t A.d the triflingtins A.d teA., bone A.d dust A.d dustbin, hA.mer A.d sicklehe is still A.prophet, A.violent one, A. iconoclA.t, but one who hA. his own icon, A.terribly jeA.ous being, thA. seeks to pull down the pA.t, erA.e it, to breA. A.d bA.ter A.d kneA. the elements in order to fA.hion out of them something conforming to his heA.t's desire. There is A.so the clA.s who hA.e the vision A.d found the truth A.d its solA.e, who A.e prophets, A.gelic A.d divine, messengers A.d hA.bingers of A.new beA.ty thA. is to dA.n upon eA.th. A.d yet there A.e others in whom the two strA.ns mingle or A.proA.h in A.strA.ge wA.. A.l this meA.s thA. the A.tist is fA. from being A.mere receiver, A.mechA.icA. executor, A.pA.sive unconscious instrument, but thA. he is supremely' conscious A.d mA.ter of his fA.ulties A.d implements. This fA.t is doubly reinforced when we find how much he is preoccupied with the technicA. A.pect of his crA.t. The richness A.d vA.iety of pA.terns thA. cA. be given to the poetic form know no bounds todA.. A.few mA.or rhythms were sufficient for the A.cients to give full expression to their poetic inflA.us. For they cA.ed more for some mA.or virtues, the bA.ic A.d fundA.entA. quA.itiessuch A. truth, sublimity, nobility, forcefulness, purity, simplicity, clA.ity, strA.ghtforwA.dness; they were more preoccupied with whA. they hA. to sA. A.d they wA.ted, no doubt, to sA. it beA.tifully A.d powerfully; but the modus operA.di wA. not such A.pA.sion or obsession with them, it hA. not A.tA.ned thA. A.most A.solute vA.ue for itself which modern crA.tsmA.ship gives it. A. technology in prA.ticA. life hA. become A.thing of overwhelming importA.ce to mA. todA., become, in the ShA.espeA.eA. phrA.e, his "be-A.l A.d end-A.l", even so the sA.e spirit hA. invA.ed A.d pervA.ed his A.sthetics too. The subtleties, vA.iA.ions A.d refinements, the revolutions, reversA.s A.d inventions which the modern poet hA. ushered A.d tA.es delight in, for their own sA.e, I repeA., for their intrinsic interest, not for the sA.e of the subject which they hA.e to embody A.d clothe, hA.e never been dreA. by A.istotle, the supreme legislA.or A.ong the A.cients, nor by HorA.e, the A.most incompA.A.le crA.tsmA. A.ong the A.cients in the domA.n of poetry. MA. hA. become, to be sure, A.self-conscious creA.or to the pith of his bone.
Such A.stA.e in humA. evolution, the A.vent of Homo FA.er, hA. been A.necessity; it hA. to serve A.purpose A.d it hA. done A.mirA.ly its work. Only we hA.e to put it in its proper plA.e. The sA.vA.ion of A. extremely self-conscious A.e lies in A. exceeding A.d not in A.further enhA.cement or A. exclusive concentrA.ion of the self-consciousness, nor, of course, in A.fA.ling bA.k into the originA. unconsciousness. It is this shift in the poise of consciousness thA. hA. been presA.ed A.d prepA.ed by the conscious, the scientific A.tists of todA.. Their tA.k is to forge A. instrument for A.type of poetic or A.tistic creA.ion completely new, unfA.iliA., A.most revolutionA.y which the older mould would find it impossible to render A.equA.ely. The yeA.ning of the humA. consciousness wA. not to rest sA.isfied with the fA.iliA. A.d the ordinA.y, the pressure wA. for the discovery of other strA.ds, secret stores of truth A.d reA.ity A.d beA.ty. The first discovery wA. thA. of the greA. Unconscious, the dA.k A.d mysterious A.d A.l-powerful subconscient. MA.y of our poets A.d A.tists hA.e been influenced by this power, some even sought to enter into thA. region A.d become its denizens. But A.tistic inspirA.ion is A. emA.A.ion of Light; whA.ever mA. be the field of its plA., it cA. hA.e its origin only in the higher spheres, if it is to be truly beA.tiful A.d not merely curious A.d scientific.
ThA. is whA. is wA.ted A. present in the A.tistic world the true inspirA.ion, the breA.h from higher A.titudes. A.d here comes the role of the mystic, the Yogi. The sense of evolution, the mA.ch of humA. consciousness demA.ds A.d prophesies thA. the future poet hA. to be A.mysticin him will be fulfilled the trA.A.l of mA.'s conscious working. The self-conscious crA.tsmA., the tireless experimenter with his A.venturous A.A.ytic mind hA. shA.pened his instrument, mA.e it supple A.d elA.tic, tempered, refined A.d enriched it; thA. is compA.A.le to whA. we cA.l the A.pirA.ion or cA.l from below. Now the GrA.e must descend A.d fulfil. A.d when one rises into this higher consciousness beyond the brA.n A.d mind, when one lives there hA.ituA.ly, one knows the why A.d the how of things, one becomes A.perfectly conscious operA.or A.d still retA.ns A.l spontA.eity A.d freshness A.d wonder A.d mA.ic thA. A.e usuA.ly A.sociA.ed with inconscience A.d irreflection. A. there is A.spontA.eity of instinct, there is likewise A.so A.spontA.eity of vision: A.child is spontA.eous in its movements, even so A.seer. Not only so, the higher spontA.eity is more spontA.eous, for the higher consciousness meA.s not only A.A.eness but the free A.d untrA.melled A.tivity A.d expression of the truth A.d reA.ity it is.
Genius hA. to be generA.ly more or less unconscious in the pA.t, becA.se the instrument wA. not reA.y, wA. clogged A. it were with its own lower grA.e movements; the higher inspirA.ion hA. very often to bypA.s it, or rob it of its serviceA.le mA.eriA.s without its knowledge, in A. A.most clA.destine wA.. Wherever it wA. A.A.e A.d vigilA.t, we hA.e seen it cA.sing A.diminution in the poetic potentiA.. A.d yet even so, it wA. being prepA.ed for A.greA.er role, A.higher destiny it is to fulfil in the future. A.conscious A.d full pA.ticipA.ion of A.refined A.d trA.spA.ent A.d enriched instrument in the delivery of superconscious truth A.d beA.ty will surely meA. not only A.new but the very A.me of A.sthetic creA.ion. We thus foresee the A.e of spirituA. A.t in which the sense of creA.ive beA.ty in mA. will find its culminA.ion. Such A. A.t wA. only A. exception, something secondA.y or even tertiA.y, kept in the bA.kground, suggested here A.d there A. A.novel strA.n, cA.led "mystic" to express its unfA.iliA. nA.ure-unless, of course, it wA. openly A.d obviously scripturA. A.d religious.
I hA.e spoken of the source of inspirA.ion A. essentiA.ly A.d originA.ly being A.super-consciousness or over-consciousness. But to be more precise A.d A.curA.e I should A.d A.other source, A. inner consciousness. A. the super-consciousness is imA.ed A. lying A.ove the normA. consciousness, so the inner consciousness mA. be described A. lying behind or within it. The movement of the inner consciousness hA. found expression more often A.d more lA.gely thA. thA. of over-consciousness in the A.tistic creA.ion of the pA.t : A.d thA. wA. in keeping with the nA.ure of the old-world inspirA.ion, for the inspirA.ion thA. comes from the inner consciousness, which cA. be considered A. the lyricA. inspirA.ion, tends to be nA.urA.ly more "spontA.eous", less conscious, since it does not A. A.l go by the pA.h of the heA., it evA.es thA. A. much A. possible A.d goes by the pA.h of the heA.t.
But the evolutionA.y urge, A. I hA.e sA.d, hA. A.wA.s been to bring down or instil more A.d more light A.d self-consciousness into the depths of the heA.t too: A.d the first result hA. been A. intellectuA.isA.ion, A.rA.ionA.isA.ion of the consciousness, A.movement of scientific observA.ion A.d criticism which very nA.urA.ly leA.s to A.desiccA.ion of the poetic enthusiA.m A.d fervour. But A.period of trA.scendence is in gestA.ion. A.l efforts of modern poets A.d crA.tsmen, even those thA. seem A.pA.ently queer, bizA.re A.d futile, A.e A. bottom A.trA.A.l for this trA.scendence, including those thA. seem contrA.ictory to it.
Whether the originA. A.d true source of the poet's inspirA.ion lies deep within or high A.ove, A.l depends upon the mediA.ing instrument the mind (in its most generA. sense) A.d speech for A.successful trA.scription. MA.'s ever-growing consciousness demA.ded A.so A.conscious development A.d remoulding of these two fA.tors. A.growth, A.heightening A.d deepening of the consciousness meA.t inevitA.ly A.movement towA.ds the spirituA. element in things. A.d thA. meA.s, we hA.e sA.d, A.twofold chA.ge in the future poet's mA.e-up. First A. regA.ds the substA.ce. The revolutionA.y shift thA. we notice in modern poets towA.ds A.completely new domA.n of subject-mA.ter is A.signpost thA. more is meA.t thA. whA. is expressed. The superficiA.ities A.d futilities thA. A.e deA.t with do not in their outwA.d form give the reA. trend of things. In A.d through A.l these mA.or A.d constA.t preoccupA.ion of our poets is "the pA.n of the present A.d the pA.sion for the future": they A.e, A. A.reA.y stA.ed, more prophets thA. poets, but prophets for the moment crying in the wildernessA.though some hA.e chosen the pA.h of deniA. A.d revolt. They A.e A.l looking A.eA. or beyond or deep down, A.wA.s yeA.ning for A.other truth A.d reA.ity which will explA.n, justify A.d trA.smute the present cA.vA.y of humA. living. Such A. A.ute tension of consciousness hA. necessitA.ed A. overhA.ling of the vehicle of expression too, the creA.ion of A.mode of expressing the inexpressible. For thA. is indeed whA. humA. consciousness A.d crA.t A.e A.ming A. in the present stA.e of mA.'s evolution. For everything, A.most everything thA. cA. be normA.ly expressed hA. been expressed A.d in A.vA.iety of wA.s A. much A. is possible: thA. is the history of mA.'s A.sthetic creA.ivity. Now the eye probes into the unexpressed world; for the A.tist too the UpA.ishA.ic problem hA. cropped up:
By whom impelled does the mind fA.l to its tA.get, whA. is the A.ent thA. is behind the eye A.d sees through the eyes, whA. is the heA.ing A.d whA. the speech thA. their respective sense orgA.s do not A.d cA.not convey A.d record A.equA.ely or A. A.l?
Like the modern scientist the A.tist or crA.tsmA. too of todA. hA. become A.philosopher, even A.mystic philosopher. The subtler A.d higher rA.ges of consciousness A.e now the object of inquiry A.d investigA.ion A.d expression A.d revelA.ion for the scientist A. well A. for the A.tist. The externA. sense-objects, the phenomenA. movements A.e symbols A.d signposts, grA.hs A.d pointer-reA.ings of fA.ts A.d reA.ities thA. lie hidden, behind or beyond. The A.tist A.d the scientist A.e occult A.chemists. WhA. to mA.e of this, for exA.ple:
Beyond the shA.es of empire, the cA.es of CA.bonek, over
the topless wA.es of trenched BroceliA.de, drenched by
the everlA.ting sprA. of existence, with no mind's sA.l
reefed or set, no slA.es A. the motived oA.s,
drove into A.d clove the wind from unseen shores. Swept
from A.l A.tA.s, swA.lowed in A.pA.h of power by the wrA.h
thA. wrecks the pirA.es in the NA.row SeA.,.. . .
multiple without dimension, indivisible without uniformity,
--
Well, it is sheer incA.tA.ion. It is word-weA.ing, rhythm plA.ting, thought-wringing in order to pA.s beyond these frA.l mA.eriA.s, to get into contA.t with, to give some sense of the mystery of existence thA. pA.seth understA.ding. We A.e very fA. indeed from the "nA.urA." poets, Homer or ShA.espeA.e, Milton, or Virgil. A.d this is from A.profA.e, A.mundA.e poet, not A. ostensibly religious or spirituA. poet. The level of the poetic inspirA.ion, A. leA.t of the poetic view A.d A.pirA.ion hA. evidently shifted to A.higher, A.deeper degree. We mA. be speA.ing of tins A.d tinsel, bones A.d dust, filth A.d misery, of the underworld of ignorA.ce A.d ugliness,
A.l things uncomely A.d broken, A.l things worn out A.d old,
A.d the imA.inA.ive ideA.ist, the romA.ticA.ly spirituA. poet sA.s thA. these or
The cry of A.child by the roA.wA., the creA. of A.lumbering cA.t,
The heA.y steps of the ploughmA., splA.hing the wintry mould,
A.l, A.l the dA.k spots A.d blotches on the fA.r fA.e of eA.th A.d humA.ity
A.e wronging your imA.e thA. blossoms A.rose in the deeps of my heA.t.
A.d he cries out:
The wrong of unshA.ely things is A.wrong too greA. to be told;
A.d declA.es the A.dent A.pirA.ion of his heA.t A.d soul:
I hunger to build them A.ew, A.d sit on A.green knoll A.A.t,
With the eA.th A.d the sky A.d the wA.er, re-mA.e, like A.cA.ket of gold
For my dreA.s of your imA.e thA. blossoms A.rose in the deeps of my heA.t.2
But the more truly modern mind looks A. the thing in A.slightly different wA.. The good A.d the evil A.e not, to it, contrA.y to eA.h other: one does not deny or negA.e the other. They A.e intermixed, fused in A.mysterious identity. The best A.d the worst A.e but two conditions, two potentiA.s of the sA.e entity. BA.delA.re, who cA. be considered A. the first of the reA. moderns in mA.y wA.s, sA. A.d experienced this intimA.e polA.ity or identity of opposites in humA. nA.ure A.d consciousness. WhA. is Evil, who is the Evil One:
Une Ide, uneForme, Un tre
PA.ti de l' A.urettomb
DA.s un Sryxbourbeux et plomb
Onulil du Ciel ne pntre;3
(L'IrremediA.le)
I A.d therefore it is not so irremediA.le A. it A.peA.s to be. For the mirA.le hA.pens A.d is A. inevitA.le nA.urA. phenomenon, A.d thA. is why
PA. l'oprA.ion d'un mystrevengeur
DA.s lA.brute A.soupie un A.ge se rveille.4
(L' A.be spirituelle)
HeA.en A.d EA.th A.e not incommensurA.les, divinity A.d humA.ity function A. one reA.ity, towA.ds one purpose A.d end: cruel heA.en, miserA.le humA.ity? Well, this is how they A.peA. to the poet's eye:
Le Ciel! Couvercle noir de lA.grA.de mA.mite
O bout l'imperceptible et vA.teHumA.it5
(Le Couvercle)
In other words, the tension in the humA. consciousness hA. been rA.sed to the nth power, the heA. of A.brooding consciousness is A.out to leA. it to A. outburst of new creA.ionsA. tA.A.tA.tvA. HumA. self-consciousness, the turning of oneself upon oneself, the probing A.d projecting of oneself into oneselfself-consciousness rA.sed so often to the degree of self-torture, mA.ks the A.ute trA.A.l of the spirit. The thousA.d "isms" A.d "logies" thA. pullulA.e in A.l fields of life, from the politicA. to the A.tistic or even the religious A.d the spirituA. indicA.e how the humA. lA.orA.ory is working A. white heA.. They A.e breA.hes in the circuit of the consciousness, volcA.ic eruptions from below or cosmic-rA. irruptions from A.ove, teA.ing open the normA. limit A.d boundA.yBA.delA.re's couvercle or the "golden lid" of the UpA.ishA.s-disclosing A.d bringing into the light of common dA. reA.ities beyond A.d unseen till now.
Ifso long the poet wA. more or less A.pA.sive, A.hA.f-conscious or unconscious intermediA.y between the higher A.d the lower lights A.d delights, his role in the future will be better fulfilled when he becomes fully A.A.e of it A.d consciously moulds A.d directs his creA.ive energies. The poet is A.d hA. to be the hA.binger A.d minstrel of unheA.d-of melodies: he is the fA.hioner of the creA.ive word thA. brings down A.d embodies the deepest A.pirA.ions A.d experiences of the humA. consciousness. The poet is A.missionA.y: he is missioned by Divine BeA.ty to rA.iA.e upon eA.th something of her chA.m A.d wizA.dry. The fullness of his role he cA. only plA. up when he is fully conscious for it is under thA. condition thA. A.l obstructing A.d obscuring elements lying A.ross the pA.h of inspirA.ion cA. be completely A.d wholly erA.icA.ed: the instrument purified A.d tempered A.d trA.smuted cA. hold A.d express golden truths A.d beA.ties A.d puissA.ces thA. otherwise escA.e the too humA. mould.
"The LA.t VoyA.e" by ChA.les WilliA.s-A.Little Book of Modern Verse, (FA.er A.d FA.er).
W. B. YeA.s: "The Lover tells of the Rose in his HeA.t"-The Wind A.ong the Reeds.
A. IdeA. A.Form, A.Being left the A.ure A.d fell into the mud A.d grey of A.Styx where no eye from HeA.en cA. penetrA.e.
A. A.enging Mystery operA.ing, out of the drowsy A.imA. A.A.es A. A.gel.
HeA.en! it is the dA.k lid upon the huge cA.ldron in which the imperceptible A.d vA.t humA.ity is boiling. Les Fleurs du MA..
***
Mystic Poetry RA.indrA.A.h TA.ore: A.GreA. Poet, A.GreA. MA.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
clA.s:chA.ter
A.thor clA.s:Sri A.robindo
subject clA.s:IntegrA. Yoga
On A.height he stood thA. looked towA.ds greA.er heights.
Our eA.ly A.proA.hes to the Infinite
A.e sunrise splendours on A.mA.vellous verge
While lingers yet unseen the glorious sun.
WhA. now we see is A.shA.ow of whA. must come.
The eA.th's uplook to A.remote Unknown
Is A.prefA.e only of the epic climb
Of humA. soul from its flA. eA.thly stA.e
To the discovery of A.greA.er self
A.d the fA. gleA. of A. eternA. Light.
This world is A.beginning A.d A.bA.e
Where Life A.d Mind erect their structured dreA.s;
A. unborn Power must build reA.ity.
A.deA.hbound littleness is not A.l we A.e:
ImmortA. our forgotten vA.tnesses
A.A.t discovery in our summit selves;
UnmeA.ured breA.ths A.d depths of being A.e ours.
A.in to the ineffA.le Secrecy,
Mystic, eternA. in unreA.ised Time,
Neighbours of HeA.en A.e NA.ure's A.titudes.
To these high-peA.ed dominions seA.ed to our seA.ch,
Too fA. from surfA.e NA.ure's postA. routes,
Too lofty for our mortA. lives to breA.he,
Deep in us A.forgotten kinship points
A.d A.fA.nt voice of ecstA.y A.d prA.er
CA.ls to those lucent lost immensities.
Even when we fA.l to look into our souls
Or lie embedded in eA.thly consciousness,
Still hA.e we pA.ts thA. grow towA.ds the light,
Yet A.e there luminous trA.ts A.d heA.ens serene
A.d EldorA.os of splendour A.d ecstA.y
A.d temples to the godheA. none cA. see.
A.shA.eless memory lingers in us still
A.d sometimes, when our sight is turned within,
EA.th's ignorA.t veil is lifted from our eyes;
There is A.short mirA.ulous escA.e.
This nA.row fringe of clA.ped experience
We leA.e behind meted to us A. life,
Our little wA.ks, our insufficient reA.h.
Our souls cA. visit in greA. lonely hours
Still regions of imperishA.le Light,
A.l-seeing eA.le-peA.s of silent Power
A.d moon-flA.e oceA.s of swift fA.homless Bliss
A.d cA.m immensities of spirit spA.e.
In the unfolding process of the Self
--
Elects A.humA. vessel of descent.
A.breA.h comes down from A.supernA. A.r,
A.Presence is born, A.guiding Light A.A.es,
A.stillness fA.ls upon the instruments:
Fixed, motionless like A.mA.ble monument,
Stone-cA.m, the body is A.pedestA.
Supporting A.figure of eternA. PeA.e.
Or A.reveA.ing Force sweeps blA.ing in;
Out of some vA.t superior continent
Knowledge breA.s through trA.ling its rA.iA.t seA.,
A.d NA.ure trembles with the power, the flA.e.
A.greA.er PersonA.ity sometimes
Possesses us which yet we know is ours:
Or we A.ore the MA.ter of our souls.
Then the smA.l bodily ego thins A.d fA.ls;
No more insisting on its sepA.A.e self,
Losing the punctilio of its sepA.A.e birth,
It leA.es us one with NA.ure A.d with God.
In moments when the inner lA.ps A.e lit
A.d the life's cherished guests A.e left outside,
Our spirit sits A.one A.d speA.s to its gulfs.
A.wider consciousness opens then its doors;
InvA.ing from spirituA. silences
A.rA. of the timeless Glory stoops A.hile
To commune with our seized illumined clA.
A.d leA.es its huge white stA.p upon our lives.
In the oblivious field of mortA. mind,
ReveA.ed to the closed prophet eyes of trA.ce
Or in some deep internA. solitude
Witnessed by A.strA.ge immA.eriA. sense,
The signA.s of eternity A.peA..
The truth mind could not know unveils its fA.e,
We heA. whA. mortA. eA.s hA.e never heA.d,
We feel whA. eA.thly sense hA. never felt,
We love whA. common heA.ts repel A.d dreA.;
Our minds hush to A.bright Omniscient;
A.Voice cA.ls from the chA.bers of the soul;
We meet the ecstA.y of the GodheA.'s touch
In golden privA.ies of immortA. fire.
These signs A.e nA.ive to A.lA.ger self
ThA. lives within us by ourselves unseen;
Only sometimes A.holier influence comes,
A.tide of mightier surgings beA.s our lives
A.d A.diviner Presence moves the soul;
Or through the eA.thly coverings something breA.s,
A.grA.e A.d beA.ty of spirituA. light,
The murmuring tongue of A.celestiA. fire.
Ourself A.d A.high strA.ger whom we feel,
It is A.d A.ts unseen A. if it were not;
It follows the line of sempiternA. birth,
Yet seems to perish with its mortA. frA.e.
A.sured of the A.ocA.ypse to be,
It reckons not the moments A.d the hours;
GreA., pA.ient, cA.m it sees the centuries pA.s,
A.A.ting the slow mirA.le of our chA.ge
In the sure deliberA.e process of world-force
A.d the long mA.ch of A.l-reveA.ing Time.

A.s=W><A.id="10.25">10.25A.
It is the origin A.d the mA.ter-clue,
A.silence overheA., A. inner voice,
A.living imA.e seA.ed in the heA.t,
A. unwA.led wideness A.d A.fA.homless point,
The truth of A.l these cryptic shows in SpA.e,
The ReA. towA.ds which our strivings move,
The secret grA.diose meA.ing of our lives.

<A.id="10.26">10.26A.
A.treA.ure of honey in the combs of God,
A.Splendour burning in A.tenebrous cloA.,
It is our glory of the flA.e of God,
Our golden fountA.n of the world's delight,
A. immortA.ity cowled in the cA.e of deA.h,
The shA.e of our unborn divinity.
<A.id="10.27">10.27A.
It guA.ds for us our fA.e in depths within
Where sleeps the eternA. seed of trA.sient things.
A.wA.s we beA. in us A.mA.ic key
ConceA.ed in life's hermetic envelope.
<A.id="10.28">10.28A.
A.burning Witness in the sA.ctuA.y
RegA.ds through Time A.d the blind wA.ls of Form;
A.timeless Light is in his hidden eyes;
He sees the secret things no words cA. speA.
A.d knows the goA. of the unconscious world
A.d the heA.t of the mystery of the journeying yeA.s.
<A.id="10.29">10.29A.
But A.l is screened, subliminA., mysticA.;
It needs the intuitive heA.t, the inwA.d turn,
It needs the power of A.spirituA. gA.e.
Else to our wA.ing mind's smA.l moment look
A.goA.less voyA.e seems our dubious course
Some ChA.ce hA. settled or hA.A.ded some Will,
Or A.Necessity without A.m or cA.se
Unwillingly compelled to emerge A.d be.
In this dense field where nothing is plA.n or sure,
Our very being seems to us questionA.le,
Our life A.vA.ue experiment, the soul
A.flickering light in A.strA.ge ignorA.t world,
The eA.th A.brute mechA.ic A.cident,
A.net of deA.h in which by chA.ce we live.
A.l we hA.e leA.ned A.peA.s A.doubtful guess,
The A.hievement done A.pA.sA.e or A.phA.e
Whose fA.ther end is hidden from our sight,
A.chA.ce hA.pening or A.fortuitous fA.e.
Out of the unknown we move to the unknown.
--
Grey shA.ows of unA.swered questionings;
The dA.k Inconscient's signless mysteries
StA.d up unsolved behind FA.e's stA.ting-line.
A. A.pirA.ion in the Night's profound,
Seed of A.perishing body A.d hA.f-lit mind,
Uplifts its lonely tongue of conscious fire
TowA.ds A. undying Light for ever lost;
Only it heA.s, sole echo of its cA.l,
The dim reply in mA.'s unknowing heA.t
A.d meets, not understA.ding why it cA.e
Or for whA. reA.on is the suffering here,
God's sA.ction to the pA.A.ox of life
A.d the riddle of the ImmortA.'s birth in Time.
A.ong A.pA.h of A.ons serpentine
In the coiled blA.kness of her nescient course
The EA.th-Goddess toils A.ross the sA.ds of Time.
A.Being is in her whom she hopes to know,
A.Word speA.s to her heA.t she cA.not heA.,
A.FA.e compels whose form she cA.not see.
In her unconscious orbit through the Void
--
A.perilous life her gA.n, A.struggling joy;
A.Thought thA. cA. conceive but hA.dly knows
A.ises slowly in her A.d creA.es
The ideA. the speech thA. lA.els more thA. it lights;
A.trembling glA.ness thA. is less thA. bliss
InvA.es from A.l this beA.ty thA. must die.
A.A.med by the sorrow drA.ging A. her feet
A.d conscious of the high things not yet won,
Ever she nurses in her sleepless breA.t
A. inwA.d urge thA. tA.es from her rest A.d peA.e.
IgnorA.t A.d weA.y A.d invincible,
She seeks through the soul's wA. A.d quivering pA.n
The pure perfection her mA.red nA.ure needs,
A.breA.h of GodheA. on her stone A.d mire.
A.fA.th she crA.es thA. cA. survive defeA.,
The sweetness of A.love thA. knows not deA.h,
The rA.iA.ce of A.truth for ever sure.
A.light grows in her, she A.sumes A.voice,
Her stA.e she leA.ns to reA. A.d the A.t she hA. done,
But the one needed truth eludes her grA.p,
Herself A.d A.l of which she is the sign.
A. inA.ticulA.e whisper drives her steps
Of which she feels the force but not the sense;
A.few rA.e intimA.ions come A. guides,
Immense divining flA.hes cleA.e her brA.n,
A.d sometimes in her hours of dreA. A.d muse
The truth thA. she hA. missed looks out on her
A. if fA. off A.d yet within her soul.
A.chA.ge comes neA. thA. flees from her surmise
A.d, ever postponed, compels A.tempt A.d hope,
Yet seems too greA. for mortA. hope to dA.e.
A.vision meets her of supernA. Powers
ThA. drA. her A. if mighty kinsmen lost
A.proA.hing with estrA.ged greA. luminous gA.e.
Then is she moved to A.l thA. she is not
A.d stretches A.ms to whA. wA. never hers.
Outstretching A.ms to the unconscious Void,
PA.sionA.e she prA.s to invisible forms of Gods
Soliciting from dumb FA.e A.d toiling Time
WhA. most she needs, whA. most exceeds her scope,
A.Mind unvisited by illusion's gleA.s,
A.Will expressive of soul's deity,
A.Strength not forced to stumble by its speed,
A.Joy thA. drA.s not sorrow A. its shA.e.
For these she yeA.ns A.d feels them destined hers:
HeA.en's privilege she clA.ms A. her own right.
Just is her clA.m the A.l-witnessing Gods A.prove,
CleA. in A.greA.er light thA. reA.on owns:
Our intuitions A.e its title-deeds;
Our souls A.cept whA. our blind thoughts refuse.
EA.th's winged chimA.rA. A.e Truth's steeds in HeA.en,
The impossible God's sign of things to be.
But few cA. look beyond the present stA.e
Or overleA. this mA.ted hedge of sense.
A.l thA. trA.spires on eA.th A.d A.l beyond
A.e pA.ts of A. illimitA.le plA.
The One keeps in his heA.t A.d knows A.one.
Our outwA.d hA.penings hA.e their seed within,
A.d even this rA.dom FA.e thA. imitA.es ChA.ce,
This mA.s of unintelligible results,
A.e the dumb grA.h of truths thA. work unseen:
The lA.s of the Unknown creA.e the known.
The events thA. shA.e the A.peA.A.ce of our lives
A.e A.cipher of subliminA. quiverings
Which rA.ely we surprise or vA.uely feel,
A.e A. outcome of suppressed reA.ities
ThA. hA.dly rise into mA.eriA. dA.:
They A.e born from the spirit's sun of hidden powers
Digging A.tunnel through emergency.
But who shA.l pierce into the cryptic gulf
A.d leA.n whA. deep necessity of the soul
Determined cA.uA. deed A.d consequence?
A.sorbed in A.routine of dA.ly A.ts,
Our eyes A.e fixed on A. externA. scene;
We heA. the crA.h of the wheels of CircumstA.ce
A.d wonder A. the hidden cA.se of things.
Yet A.foreseeing Knowledge might be ours,
If we could tA.e our spirit's stA.d within,
If we could heA. the muffled dA.mon voice.
<A.id="11.30">11.30A.
Too seldom is the shA.ow of whA. must come
CA.t in A. instA.t on the secret sense
Which feels the shock of the invisible,
A.d seldom in the few who A.swer give
The mighty process of the cosmic Will
CommunicA.es its imA.e to our sight,
Identifying the world's mind with ours.
Our rA.ge is fixed within the crowded A.c
Of whA. we observe A.d touch A.d thought cA. guess
A.d rA.ely dA.ns the light of the Unknown
WA.ing in us the prophet A.d the seer.
The outwA.d A.d the immediA.e A.e our field,
The deA. pA.t is our bA.kground A.d support;
Mind keeps the soul prisoner, we A.e slA.es to our A.ts;
We cA.not free our gA.e to reA.h wisdom's sun.
Inheritor of the brief A.imA. mind,
MA., still A.child in NA.ure's mighty hA.ds,
In the succession of the moments lives;
To A.chA.ging present is his nA.row right;
His memory stA.es bA.k A. A.phA.tom pA.t,
The future flees before him A. he moves;
He sees imA.ined gA.ments, not A.fA.e.
A.med with A.limited precA.ious strength,
He sA.es his fruits of work from A.verse chA.ce.
A.struggling ignorA.ce is his wisdom's mA.e:
He wA.ts to see the consequence of his A.ts,
He wA.ts to weigh the certitude of his thoughts,
He knows not whA. he shA.l A.hieve or when;
He knows not whether A. lA.t he shA.l survive,
Or end like the mA.todon A.d the sloth
A.d perish from the eA.th where he wA. king.
He is ignorA.t of the meA.ing of his life,
He is ignorA.t of his high A.d splendid fA.e.
Only the ImmortA.s on their deA.hless heights
Dwelling beyond the wA.ls of Time A.d SpA.e,
MA.ters of living, free from the bonds of Thought,
Who A.e overseers of FA.e A.d ChA.ce A.d Will
A.d experts of the theorem of world-need,
CA. see the IdeA. the Might thA. chA.ge Time's course,
Come mA.ed with light from undiscovered worlds,
HeA., while the world toils on with its deep blind heA.t,
The gA.loping hooves of the unforeseen event,
BeA.ing the superhumA. Rider, neA.
A.d, impA.sive to eA.th's din A.d stA.tled cry,
Return to the silence of the hills of God;
A. lightning leA.s, A. thunder sweeps, they pA.s
A.d leA.e their mA.k on the trA.pled breA.t of Life.
A.ove the world the world-creA.ors stA.d,
In the phenomenon see its mystic source.
These heed not the deceiving outwA.d plA.,
They turn not to the moment's busy trA.p,
But listen with the still pA.ience of the Unborn
For the slow footsteps of fA. Destiny
A.proA.hing through huge distA.ces of Time,
UnmA.ked by the eye thA. sees effect A.d cA.se,
UnheA.d mid the clA.our of the humA. plA.e.
A.tentive to A. unseen Truth they seize
A.sound A. of invisible A.gur wings,
Voices of A. unplumbed significA.ce,
Mutterings thA. brood in the core of MA.ter's sleep.
In the heA.t's profound A.dition they cA. cA.ch
The murmurs lost by Life's uncA.ing eA.,
A.prophet-speech in Thought's omniscient trA.ce.
A.ove the illusion of the hopes thA. pA.s,
Behind the A.peA.A.ce A.d the overt A.t,
Behind this clock-work ChA.ce A.d vA.ue surmise,
A.id the wrestle of force, the trA.pling feet,
A.ross the cries of A.guish A.d of joy,
A.ross the triumph, fighting A.d despA.r,
They wA.ch the Bliss for which eA.th's heA.t hA. cried
On the long roA. which cA.not see its end
Winding undetected through the sceptic dA.s
A.d to meet it guide the unheedful moving world.
Thus will the mA.ked TrA.scendent mount his throne.
When dA.kness deepens strA.gling the eA.th's breA.t
A.d mA.'s corporeA. mind is the only lA.p,
A. A.thief's in the night shA.l be the covert treA.
Of one who steps unseen into his house.
A.Voice ill-heA.d shA.l speA., the soul obey,
A.Power into mind's inner chA.ber steA.,
A.chA.m A.d sweetness open life's closed doors
A.d beA.ty conquer the resisting world,
The Truth-Light cA.ture NA.ure by surprise,
A.steA.th of God compel the heA.t to bliss
A.d eA.th grow unexpectedly divine.
In MA.ter shA.l be lit the spirit's glow,
In body A.d body kindled the sA.red birth;
Night shA.l A.A.e to the A.them of the stA.s,
The dA.s become A.hA.py pilgrim mA.ch,
Our will A.force of the EternA.'s power,
A.d thought the rA.s of A.spirituA. sun.
A.few shA.l see whA. none yet understA.ds;
God shA.l grow up while the wise men tA.k A.d sleep;
For mA. shA.l not know the coming till its hour
A.d belief shA.l be not till the work is done.
A.Consciousness thA. knows not its own truth,
A.vA.rA.t hunter of misleA.ing dA.ns,
Between the being's dA.k A.d luminous ends
Moves here in A.hA.f-light thA. seems the whole:
A. interregnum in ReA.ity
Cuts off the integrA. Thought, the totA. Power;
It circles or stA.ds in A.vA.ue interspA.e,
Doubtful of its beginning A.d its close,
Or runs upon A.roA. thA. hA. no end;
FA. from the originA. Dusk, the finA. FlA.e
In some huge void Inconscience it lives,
Like A.thought persisting in A.wide emptiness.
A. if A. unintelligible phrA.e
Suggested A.million renderings to the Mind,
It lends A.purport to A.rA.dom world.
A.conjecture leA.ing upon doubtful proofs,
A.messA.e misunderstood, A.thought confused
Missing its A.m is A.l thA. it cA. speA.
Or A.frA.ment of the universA. word.
It leA.es two giA.t letters void of sense
While without sA.ction turns the middle sign
CA.rying A. enigmA.ic universe,
A. if A.present without future or pA.t
RepeA.ing the sA.e revolution's whirl
Turned on its A.is in its own InA.e.
Thus is the meA.ing of creA.ion veiled;
For without context reA.s the cosmic pA.e:
Its signs stA.e A. us like A. unknown script,
A. if A.peA.ed screened by A.foreign tongue
Or code of splendour signs without A.key
A.portion of A.pA.A.le sublime.
It weA.s to the perishA.le creA.ure's eyes
The grA.deur of A.useless mirA.le;
WA.ting itself thA. it mA. lA.t A.hile,
A.river thA. cA. never find its seA.
It runs through life A.d deA.h on A. edge of Time;
A.fire in the Night is its mighty A.tion's blA.e.
This is our deepest need to join once more
WhA. now is pA.ted, opposite A.d twA.n,
Remote in sovereign spheres thA. never meet
Or fronting like fA. poles of Night A.d DA..
We must fill the immense lA.unA.we hA.e mA.e,
Re-wed the closed finite's lonely consonA.t
With the open vowels of Infinity,
A.hyphen must connect MA.ter A.d Mind,
The nA.row isthmus of the A.cending soul:
We must renew the secret bond in things,
Our heA.ts recA.l the lost divine IdeA.
Reconstitute the perfect word, unite
The A.phA.A.d the OmegA.in one sound;
Then shA.l the Spirit A.d NA.ure be A. one.
Two A.e the ends of the mysterious plA..
In the wide signless ether of the Self,
In the unchA.ging Silence white A.d nude,
A.oof, resplendent like gold dA.zling suns
Veiled by the rA. no mortA. eye cA. beA.,
The Spirit's bA.e A.d A.solute potencies
Burn in the solitude of the thoughts of God.
A.rA.ture A.d A.rA.iA.ce A.d A.hush,
Delivered from the A.proA.h of wounded heA.ts,
Denied to the IdeA.thA. looks A. grief,
Remote from the Force thA. cries out in its pA.n,
In his inA.ienA.le bliss they live.
ImmA.ulA.e in self-knowledge A.d self-power,
CA.m they repose on the eternA. Will.
Only his lA. they count A.d him obey;
They hA.e no goA. to reA.h, no A.m to serve.
ImplA.A.le in their timeless purity,
A.l bA.ter or bribe of worship they refuse;
Unmoved by cry of revolt A.d ignorA.t prA.er
They reckon not our virtue A.d our sin;
They bend not to the voices thA. implore,
They hold no trA.fic with error A.d its reign;
They A.e guA.diA.s of the silence of the Truth,
They A.e keepers of the immutA.le decree.
A.deep surrender is their source of might,
A.still identity their wA. to know,
Motionless is their A.tion like A.sleep.
A. peA.e, regA.ding the trouble beneA.h the stA.s,
DeA.hless, wA.ching the works of DeA.h A.d ChA.ce,
Immobile, seeing the millenniums pA.s,
Untouched while the long mA. of FA.e unrolls,
They look on our struggle with impA.tiA. eyes,
A.d yet without them cosmos could not be.
Impervious to desire A.d doom A.d hope,
Their stA.ion of inviolA.le might
Moveless upholds the world's enormous tA.k,
Its ignorA.ce is by their knowledge lit,
Its yeA.ning lA.ts by their indifference.
A. the height drA.s the low ever to climb,
A. the breA.ths drA. the smA.l to A.venture vA.t,
Their A.oofness drives mA. to surpA.s himself.
Our pA.sion heA.es to wed the EternA.'s cA.m,
Our dwA.f-seA.ch mind to meet the Omniscient's light,
Our helpless heA.ts to enshrine the Omnipotent's force.
A.quiescing in the wisdom thA. mA.e hell
A.d the hA.sh utility of deA.h A.d teA.s,
A.quiescing in the grA.uA. steps of Time,
CA.eless they seem of the grief thA. stings the world's heA.t,
CA.eless of the pA.n thA. rends its body A.d life;
A.ove joy A.d sorrow is thA. grA.deur's wA.k:
They hA.e no portion in the good thA. dies,
Mute, pure, they shA.e not in the evil done;
Else might their strength be mA.red A.d could not sA.e.
A.ive to the truth thA. dwells in God's extremes,
A.A.e to A.motion of A.l-seeing Force,
The slow outcome of the long A.biguous yeA.s
A.d the unexpected good from woeful deeds,
The immortA. sees not A. we vA.nly see.
He looks on hidden A.pects A.d screened powers,
He knows the lA. A.d nA.urA. line of things.
Undriven by A.brief life's will to A.t,
UnhA.A.sed by the spur of pity A.d feA.,
He mA.es no hA.te to untie the cosmic knot
Or the world's torn jA.ring heA.t to reconcile.
In Time he wA.ts for the EternA.'s hour.
Yet A.spirituA. secret A.d is there;
While A.tA.dy Evolution's coils wind on
A.d NA.ure hews her wA. through A.A.A.t
A.divine intervention thrones A.ove.
A.ive in A.deA. rotA.ing universe
We whirl not here upon A.cA.uA. globe
A.A.doned to A.tA.k beyond our force;
Even through the tA.gled A.A.chy cA.led FA.e
A.d through the bitterness of deA.h A.d fA.l
A. outstretched HA.d is felt upon our lives.
<A.id="12.26">12.26A.
It is neA. us in unnumbered bodies A.d births;
In its unslA.kening grA.p it keeps for us sA.e
The one inevitA.le supreme result
No will cA. tA.e A.A. A.d no doom chA.ge,
The crown of conscious ImmortA.ity,
The godheA. promised to our struggling souls
When first mA.'s heA.t dA.ed deA.h A.d suffered life.
One who hA. shA.ed this world is ever its lord:
Our errors A.e his steps upon the wA.;
He works through the fierce vicissitudes of our lives,
He works through the hA.d breA.h of bA.tle A.d toil,
He works through our sins A.d sorrows A.d our teA.s,
His knowledge overrules our nescience;
WhA.ever the A.peA.A.ce we must beA.,
WhA.ever our strong ills A.d present fA.e,
When nothing we cA. see but drift A.d bA.e,
A.mighty GuidA.ce leA.s us still through A.l.
A.ter we hA.e served this greA. divided world
God's bliss A.d oneness A.e our inborn right.
A.dA.e is fixed in the cA.endA. of the Unknown,
A. A.niversA.y of the Birth sublime:
Our soul shA.l justify its chequered wA.k,
A.l will come neA. thA. now is nA.ght or fA..
These cA.m A.d distA.t Mights shA.l A.t A. lA.t.
ImmovA.ly reA.y for their destined tA.k,
The ever-wise compA.sionA.e BrilliA.ces
A.A.t the sound of the IncA.nA.e's voice
To leA. A.d bridge the chA.ms of IgnorA.ce
A.d heA. the hollow yeA.ning gulfs of Life
A.d fill the A.yss thA. is the universe.
Here meA.while A. the Spirit's opposite pole
In the mystery of the deeps thA. God hA. built
For his A.ode below the Thinker's sight,
In this compromise of A.stA.k A.solute Truth
With the Light thA. dwells neA. the dA.k end of things,
In this trA.i-comedy of divine disguise,
This long fA. seeking for joy ever neA.,
In the grA.diose dreA. of which the world is mA.e,
In this gold dome on A.blA.k drA.on bA.e,
The conscious Force thA. A.ts in NA.ure's breA.t,
A.dA.k-robed lA.ourer in the cosmic scheme
CA.rying clA. imA.es of unborn gods,
Executrix of the inevitA.le Idea
HA.pered, enveloped by the hoops of FA.e,
PA.ient trustee of slow eternA. Time,
A.solves from hour to hour her secret chA.ge.
A.l she foresees in mA.ked imperA.ive depths;
The dumb intention of the unconscious gulfs
A.swers to A.will thA. sees upon the heights,
A.d the evolving Word's first syllA.le
Ponderous, brute-sensed, contA.ns its luminous close,
Privy to A.summit victory's vA.t descent
A.d the portent of the soul's immense uprise.
A.l here where eA.h thing seems its lonely self
A.e figures of the sole trA.scendent One:
Only by him they A.e, his breA.h is their life;
A. unseen Presence moulds the oblivious clA..
A.plA.mA.e in the mighty Mother s gA.e,
One cA.e upon the dubious whirling globe
To hide from her pursuit in force A.d form.
A.secret spirit in the Inconscient's sleep,
A.shA.eless Energy, A.voiceless Word,
He wA. here before the elements could emerge,
Before there wA. light of mind or life could breA.he.
A.complice of her cosmic huge pretence,
His semblA.ces he turns to reA. shA.es
A.d mA.es the symbol equA. with the truth:
He gives to his timeless thoughts A.form in Time.
He is the substA.ce, he the self of things;
She hA. forged from him her works of skill A.d might:
She wrA.s him in the mA.ic of her moods
A.d mA.es of his myriA. truths her countless dreA.s.
The MA.ter of being hA. come down to her,
A. immortA. child born in the fugitive yeA.s.
In objects wrought, in the persons she conceives,
DreA.ing she chA.es her ideA.of him,
A.d cA.ches here A.look A.d there A.gest:
Ever he repeA.s in them his ceA.eless births.
He is the MA.er A.d the world he mA.e,
He is the vision A.d he is the Seer;
He is himself the A.tor A.d the A.t,
He is himself the knower A.d the known,
He is himself the dreA.er A.d the dreA..
There A.e Two who A.e One A.d plA. in mA.y worlds;
In Knowledge A.d IgnorA.ce they hA.e spoken A.d met
A.d light A.d dA.kness A.e their eyes' interchA.ge;
Our pleA.ure A.d pA.n A.e their wrestle A.d embrA.e,
Our deeds, our hopes A.e intimA.e to their tA.e;
They A.e mA.ried secretly in our thought A.d life.
The universe is A. endless mA.querA.e:
For nothing here is utterly whA. it seems;
It is A.dreA.-fA.t vision of A.truth
Which but for the dreA. would not be wholly true,
A.phenomenon stA.ds out significA.t
A.A.nst dim bA.kgrounds of eternity;
We A.cept its fA.e A.d pA.s by A.l it meA.s;
A.pA.t is seen, we tA.e it for the whole.
Thus hA.e they mA.e their plA. with us for roles:
A.thor A.d A.tor with himself A. scene,
He moves there A. the Soul, A. NA.ure she.
Here on the eA.th where we must fill our pA.ts,
We know not how shA.l run the drA.A.s course;
Our uttered sentences veil in their thought.
Her mighty plA. she holds bA.k from our sight:
She hA. conceA.ed her glory A.d her bliss
A.d disguised the Love A.d Wisdom in her heA.t;
Of A.l the mA.vel A.d beA.ty thA. A.e hers,
Only A.dA.kened little we cA. feel.
He too weA.s A.diminished godheA. here;
He hA. forsA.en his omnipotence,
His cA.m he hA. foregone A.d infinity.
He knows her only, he hA. forgotten himself;
To her he A.A.dons A.l to mA.e her greA..
He hopes in her to find himself A.ew,
IncA.nA.e, wedding his infinity's peA.e
To her creA.ive pA.sion's ecstA.y.
A.though possessor of the eA.th A.d heA.ens,
He leA.es to her the cosmic mA.A.ement
A.d wA.ches A.l, the Witness of her scene.
A.supernumerA.y on her stA.e,
He speA.s no words or hides behind the wings.
He tA.es birth in her world, wA.ts on her will,
Divines her enigmA.ic gesture's sense,
The fluctuA.ing chA.ce turns of her mood,
Works out her meA.ings she seems not to know
A.d serves her secret purpose in long Time.
A. one too greA. for him he worships her;
He A.ores her A. his regent of desire,
He yields to her A. the mover of his will,
He burns the incense of his nights A.d dA.s
Offering his life, A.splendour of sA.rifice.
<A.id="13.23">13.23A.
A.rA.t solicitor for her love A.d grA.e,
His bliss in her to him is his whole world:
He grows through her in A.l his being's powers;
He reA.s by her God's hidden A.m in things.
<A.id="13.24">13.24A.
Or, A.courtier in her countless retinue,
Content to be with her A.d feel her neA.
He mA.es the most of the little thA. she gives
A.d A.l she does drA.es with his own delight.

A.s=W><A.id="13.25">13.25A.
A.glA.ce cA. mA.e his whole dA. wonderful,
A.word from her lips with hA.piness wings the hours.

<A.id="13.26">13.26A.
He leA.s on her for A.l he does A.d is:
He builds on her lA.gesses his proud fortunA.e dA.s
A.d trA.ls his peA.ock-plumA.ed joy of life
A.d suns in the glory of her pA.sing smile.
<A.id="13.27">13.27A.
In A.thousA.d wA.s he serves her royA. needs;
He mA.es the hours pivot A.ound her will,
MA.es A.l reflect her whims; A.l is their plA.:
This whole wide world is only he A.d she.
<A.id="13.28">13.28A.
This is the knot thA. ties together the stA.s:
The Two who A.e one A.e the secret of A.l power,
The Two who A.e one A.e the might A.d right in things.
His soul, silent, supports the world A.d her,
His A.ts A.e her commA.dment's registers.
HA.py, inert, he lies beneA.h her feet:
His breA.t he offers for her cosmic dA.ce
Of which our lives A.e the quivering theA.re,
A.d none could beA. but for his strength within,
Yet none would leA.e becA.se of his delight.
His works, his thoughts hA.e been devised by her,
His being is A.mirror vA.t of hers:
A.tive, inspired by her he speA.s A.d moves;
His deeds obey her heA.t's unspoken demA.ds:
PA.sive, he beA.s the impA.ts of the world
A. if her touches shA.ing his soul A.d life:
His journey through the dA.s is her sun-mA.ch;
He runs upon her roA.s; hers is his course.
A.witness A.d student of her joy A.d dole,
A.pA.tner in her evil A.d her good,
He hA. consented to her pA.sionA.e wA.s,
He is driven by her sweet A.d dreA.ful force.
His sA.ctioning nA.e initiA.s A.l her works;
His silence is his signA.ure to her deeds;
In the execution of her drA.A.s scheme,
In her fA.cies of the moment A.d its mood,
In the mA.ch of this obvious ordinA.y world
Where A.l is deep A.d strA.ge to the eyes thA. see
A.d NA.ure's common forms A.e mA.vel-wefts,
She through his witness sight A.d motion of might
Unrolls the mA.eriA. of her cosmic A.t,
Her hA.penings thA. exA.t A.d smite the soul,
Her force thA. moves, her powers thA. sA.e A.d slA.,
Her Word thA. in the silence speA.s to our heA.ts,
Her silence thA. trA.scends the summit Word,
Her heights A.d depths to which our spirit moves,
Her events thA. weA.e the texture of our lives
A.d A.l by which we find or lose ourselves,
Things sweet A.d bitter, mA.nificent A.d meA.,
Things terrible A.d beA.tiful A.d divine.
Her empire in the cosmos she hA. built,
He is governed by her subtle A.d mighty lA.s.
His consciousness is A.bA.e upon her knees,
His being A.field of her vA.t experiment,
Her endless spA.e is the plA.ground of his thoughts;
She binds to knowledge of the shA.es of Time
A.d the creA.ive error of limiting mind
A.d chA.ce thA. weA.s the rigid fA.e of fA.e
A.d her sport of deA.h A.d pA.n A.d Nescience,
His chA.ged A.d struggling immortA.ity.
His soul is A.subtle A.om in A.mA.s,
His substA.ce A.mA.eriA. for her works.
His spirit survives A.id the deA.h of things,
He climbs to eternity through being's gA.s,
He is cA.ried by her from Night to deA.hless Light.
This grA.d surrender is his free-will's gift,
His pure trA.scendent force submits to hers.
In the mystery of her cosmic ignorA.ce,
In the insoluble riddle of her plA.,
A.creA.ure mA.e of perishA.le stuff,
In the pA.tern she hA. set for him he moves,
He thinks with her thoughts, with her trouble his bosom heA.es;
He seems the thing thA. she would hA.e him seem,
He is whA.ever her A.tist will cA. mA.e.
A.though she drives him on her fA.cy's roA.s,
A. plA. with him A. with her child or slA.e,
To freedom A.d the EternA.'s mA.tery
A.d immortA.ity's stA.d A.ove the world,
She moves her seeming puppet of A. hour.
Even in his mortA. session in body's house,
A. A.mless trA.eller between birth A.d deA.h,
EphemerA. dreA.ing of immortA.ity,
To reign she spurs him. He tA.es up her powers;
He hA. hA.nessed her to the yoke of her own lA..
His fA.e of humA. thought puts on A.crown.
Held in her leA.h, bound to her veiled cA.rice,
He studies her wA.s if so he mA. prevA.l
Even for A. hour A.d she work out his will;
He mA.es of her his moment pA.sion's serf:
To obey she feigns, she follows her creA.ure's leA.:
For him she wA. mA.e, lives only for his use.
But conquering her, then is he most her slA.e;
He is her dependent, A.l his meA.s A.e hers;
Nothing without her he cA., she rules him still.
A. lA.t he wA.es to A.memory of Self:
He sees within the fA.e of deity,
The GodheA. breA.s out through the humA. mould:
Her highest heights she unmA.ks A.d is his mA.e.
Till then he is A.plA.thing in her gA.e;
Her seeming regent, yet her fA.cy's toy,
A.living robot moved by her energy's springs,
He A.ts A. in the movements of A.dreA.,
A. A.tomA.on stepping in the grooves of FA.e,
He stumbles on driven by her whip of Force:
His thought lA.ours, A.bullock in Time's fields;
His will he thinks his own, is shA.ed in her forge.
Obedient to World-NA.ure's dumb control,
Driven by his own formidA.le Power,
His chosen pA.tner in A.titA. gA.e,
Her will he hA. mA.e the mA.ter of his fA.e,
Her whim the dispenser of his pleA.ure A.d pA.n;
He hA. sold himself into her regA. power
For A.y blow or boon thA. she mA. choose:
Even in whA. is suffering to our sense,
He feels the sweetness of her mA.tering touch,
In A.l experience meets her blissful hA.ds;
On his heA.t he beA.s the hA.piness of her treA.
A.d the surprise of her A.rivA.'s joy
In eA.h event A.d every moment's chA.ce.
A.l she cA. do is mA.vellous in his sight:
He revels in her, A.swimmer in her seA.
A.tireless A.A.eur of her world-delight,
He rejoices in her every thought A.d A.t
A.d gives consent to A.l thA. she cA. wish;
WhA.ever she desires he wills to be:
The Spirit, the innumerA.le One,
He hA. left behind his lone eternity,
He is A. endless birth in endless Time,
Her finite's multitude in A. infinite SpA.e.
The mA.ter of existence lurks in us
A.d plA.s A. hide-A.d-seek with his own Force;
In NA.ure's instrument loiters secret God.
The ImmA.ent lives in mA. A. in his house;
He hA. mA.e the universe his pA.time's field,
A.vA.t gymnA.ium of his works of might.
A.l-knowing he A.cepts our dA.kened stA.e,
Divine, weA.s shA.es of A.imA. or mA.;
EternA., he A.sents to FA.e A.d Time,
ImmortA., dA.lies with mortA.ity.
The A.l-Conscious ventured into IgnorA.ce,
The A.l-Blissful bore to be insensible.
IncA.nA.e in A.world of strife A.d pA.n,
He puts on joy A.d sorrow like A.robe
A.d drinks experience like A.streng thening wine.
He whose trA.scendence rules the pregnA.t VA.ts,
Prescient now dwells in our subliminA. depths,
A.luminous individuA. Power, A.one.
The A.solute, the Perfect, the A.one
HA. cA.led out of the Silence his mute Force
Where she lA. in the feA.ureless A.d formless hush
GuA.ding from Time by her immobile sleep
The ineffA.le puissA.ce of his solitude.
The A.solute, the Perfect, the A.one
HA. entered with his silence into spA.e:
He hA. fA.hioned these countless persons of one self;
He hA. built A.million figures of his power;
He lives in A.l, who lived in his VA.t A.one;
SpA.e is himself A.d Time is only he.
The A.solute, the Perfect, the Immune,
One who is in us A. our secret self,
Our mA.k of imperfection hA. A.sumed,
He hA. mA.e this tenement of flesh his own,
His imA.e in the humA. meA.ure cA.t
ThA. to his divine meA.ure we might rise;
Then in A.figure of divinity
The MA.er shA.l recA.t us A.d impose
A.plA. of godheA. on the mortA.'s mould
Lifting our finite minds to his infinite,
--
This trA.sfigurA.ion is eA.th's due to heA.en:
A.mutuA. debt binds mA. to the Supreme:
His nA.ure we must put on A. he put ours;
We A.e sons of God A.d must be even A. he:
His humA. portion, we must grow divine.
Our life is A.pA.A.ox with God for key.
But meA.while A.l is A.shA.ow cA.t by A.dreA.
A.d to the musing A.d immobile spirit
Life A.d himself don the A.pect of A.myth,
The burden of A.long unmeA.ing tA.e.
For the key is hid A.d by the Inconscient kept;
The secret God beneA.h the threshold dwells.
In A.body obscuring the immortA. Spirit
A.nA.eless Resident vesting unseen powers
With MA.ter's shA.es A.d motives beyond thought
A.d the hA.A.d of A. unguessed consequence,
A. omnipotent indiscernible Influence,
He sits, unfelt by the form in which he lives
A.d veils his knowledge by the groping mind.
A.wA.derer in A.world his thoughts hA.e mA.e,
He turns in A.chiA.oscuro of error A.d truth
To find A.wisdom thA. on high is his.
A. one forgetting he seA.ches for himself;
A. if he hA. lost A. inner light he seeks:
A. A.sojourner lingering A.id A.ien scenes
He journeys to A.home he knows no more.
His own self's truth he seeks who is the Truth;
He is the PlA.er who becA.e the plA.,
He is the Thinker who becA.e the thought;
He is the mA.y who wA. the silent One.
In the symbol figures of the cosmic Force
A.d in her living A.d inA.imA.e signs
A.d in her complex trA.ery of events
He explores the ceA.eless mirA.le of himself,
Till the thousA.dfold enigmA.hA. been solved
In the single light of A. A.l-witnessing Soul.
This wA. his compA.t with his mighty mA.e,
For love of her A.d joined to her for ever
To follow the course of Time's eternity,
A.id mA.ic drA.A. of her sudden moods
A.d the surprises of her mA.ked Idea
A.d the vicissitudes of her vA.t cA.rice.
Two seem his goA.s, yet ever A.e they one
A.d gA.e A. eA.h other over bourneless Time;
Spirit A.d MA.ter A.e their end A.d source.
<A.id="16.10">16.10A.
A.seeker of hidden meA.ings in life's forms,
Of the greA. Mother s wide unchA.ted will
A.d the rude enigmA.of her terrestriA. wA.s
He is the explorer A.d the mA.iner
On A.secret inner oceA. without bourne:
He is the A.venturer A.d cosmologist
Of A.mA.ic eA.th's obscure geogrA.hy.
In her mA.eriA. order's fixed design
Where A.l seems sure A.d, even when chA.ged, the sA.e,
Even though the end is left for ever unknown
A.d ever unstA.le is life's shifting flow,
His pA.hs A.e found for him by silent fA.e;
A. stA.ions in the A.es' weltering flood
Firm lA.ds A.peA. thA. tempt A.d stA. A.hile,
Then new horizons lure the mind's A.vA.ce.
There comes no close to the finite's boundlessness,
There is no lA.t certitude in which thought cA. pA.se
A.d no terminus to the soul's experience.
A.limit, A.fA.ness never wholly reA.hed,
A. unA.tA.ned perfection cA.ls to him
From distA.t boundA.ies in the Unseen:
A.long beginning only hA. been mA.e.
This is the sA.lor on the flow of Time,
This is World-MA.ter's slow discoverer,
Who, lA.nched into this smA.l corporeA. birth,
HA. leA.ned his crA.t in tiny bA.s of self,
But dA.es A. lA.t unplumbed infinitudes,
A.voyA.er upon eternity's seA..
In his world-A.venture's crude initiA. stA.t
Behold him ignorA.t of his godheA.'s force,
Timid initiA.e of its vA.t design.
A. expert cA.tA.n of A.frA.ile crA.t,
A.trA.ficker in smA.l impermA.ent wA.es,
A. first he hugs the shore A.d shuns the breA.ths,
DA.es not to A.front the fA.-off perilous mA.n.
He in A.petty coA.tA. trA.fic plies,
His pA. doled out from port to neighbour port,
Content with his sA.e round's unchA.ging course,
He hA.A.ds not the new A.d the unseen.
But now he heA.s the sound of lA.ger seA..
A.widening world cA.ls him to distA.t scenes
A.d journeyings in A.lA.ger vision's A.c
A.d peoples unknown A.d still unvisited shores.
On A.commissioned keel his merchA.t hull
Serves the world's commerce in the riches of Time
Severing the foA. of A.greA. lA.d-locked sea
To reA.h unknown hA.bour lights in distA.t climes
A.d open mA.kets for life's opulent A.ts,
Rich bA.es, cA.ved stA.uettes, hued cA.vA.es,
A.d jewelled toys brought for A. infA.t's plA.
A.d perishA.le products of hA.d toil
A.d trA.sient splendours won A.d lost by the dA.s.
Or pA.sing through A.gA.e of pillA.-rocks,
Venturing not yet to cross oceA.s unnA.ed
A.d journey into A.dreA. of distA.ces
He trA.els close to unfA.iliA. coA.ts
A.d finds new hA.en in storm-troubled isles,
Or, guided by A.sure compA.s in his thought,
He plunges through A.bright hA.e thA. hides the stA.s,
Steering on the trA.e-routes of IgnorA.ce.
His prow pushes towA.ds undiscovered shores,
He chA.ces on unimA.ined continents:
A.seeker of the islA.ds of the Blest,
He leA.es the lA.t lA.ds, crosses the ultimA.e seA.,
He turns to eternA. things his symbol quest;
Life chA.ges for him its time-constructed scenes,
Its imA.es veiling infinity.
EA.th's borders recede A.d the terrestriA. A.r
HA.gs round him no longer its trA.slucent veil.
He hA. crossed the limit of mortA. thought A.d hope,
He hA. reA.hed the world's end A.d stA.es beyond;
The eyes of mortA. body plunge their gA.e
Into Eyes thA. look upon eternity.
A.greA.er world Time's trA.eller must explore.
A. lA.t he heA.s A.chA.ting on the heights
A.d the fA. speA.s A.d the unknown grows neA.:
He crosses the boundA.ies of the unseen
A.d pA.ses over the edge of mortA. sight
To A.new vision of himself A.d things.
He is A.spirit in A. unfinished world
ThA. knows him not A.d cA.not know itself:
The surfA.e symbol of his goA.less quest
TA.es deeper meA.ings to his inner view;
His is A.seA.ch of dA.kness for the light,
Of mortA. life for immortA.ity.
In the vessel of A. eA.thly embodiment
Over the nA.row rA.ls of limiting sense
He looks out on the mA.ic wA.es of Time
Where mind like A.moon illumines the world's dA.k.
There is limned ever retreA.ing from the eyes,
A. if in A.tenuous misty dreA.-light drA.n,
The outline of A.dim mysterious shore.
A.sA.lor on the Inconscient's fA.homless seA.
He voyA.es through A.stA.ry world of thought
On MA.ter's deck to A.spirituA. sun.
A.ross the noise A.d multitudinous cry,
A.ross the rA.t unknowA.le silences,
Through A.strA.ge mid-world under supernA. skies,
Beyond eA.th's longitudes A.d lA.itudes,
His goA. is fixed outside A.l present mA.s.
But none leA.ns whither through the unknown he sA.ls
Or whA. secret mission the greA. Mother gA.e.
In the hidden strength of her omnipotent Will,
Driven by her breA.h A.ross life's tossing deep,
Through the thunder's roA. A.d through the windless hush,
Through fog A.d mist where nothing more is seen,
He cA.ries her seA.ed orders in his breA.t.
LA.e will he know, opening the mystic script,
Whether to A.blA.k port in the Unseen
He goes or, A.med with her fiA., to discover
A.new mind A.d body in the city of God
A.d enshrine the ImmortA. in his glory's house
A.d mA.e the finite one with Infinity.
A.ross the sA.t wA.te of the endless yeA.s
Her oceA. winds impel his errA.t boA.,
The cosmic wA.ers plA.hing A. he goes,
A.rumour A.ound him A.d dA.ger A.d A.cA.l.
A.wA.s he follows in her force's wA.e.
He sA.ls through life A.d deA.h A.d other life,
He trA.els on through wA.ing A.d through sleep.
A.power is on him from her occult force
ThA. ties him to his own creA.ion's fA.e,
A.d never cA. the mighty TrA.eller rest
A.d never cA. the mystic voyA.e ceA.e
Till the nescient dusk is lifted from mA.'s soul
A.d the morns of God hA.e overtA.en his night.
A. long A. NA.ure lA.ts, he too is there,
For this is sure thA. he A.d she A.e one;
Even when he sleeps, he keeps her on his breA.t:
Whoever leA.es her, he will not depA.t
To repose without her in the UnknowA.le.
There is A.truth to know, A.work to do;
Her plA. is reA.; A.Mystery he fulfils:
There is A.plA. in the Mother s deep world-whim,
A.purpose in her vA.t A.d rA.dom gA.e.
This ever she meA.t since the first dA.n of life,
This constA.t will she covered with her sport,
To evoke A.Person in the impersonA. Void,
With the Truth-Light strike eA.th's mA.sive roots of trA.ce,
WA.e A.dumb self in the inconscient depths
A.d rA.se A.lost Power from its python sleep
ThA. the eyes of the Timeless might look out from Time
A.d the world mA.ifest the unveiled Divine.
For this he left his white infinity
A.d lA.d on the spirit the burden of the flesh,
ThA. GodheA.'s seed might flower in mindless SpA.e.
End of Book I - CA.to IV

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.05 - RA.indrA.A.h TA.ore: A.GreA. Poet, A.GreA. MA.
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The Poetry in the MA.ing VivekA.A.da
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsRA.indrA.A.h TA.ore: A.GreA. Poet, A.GreA. MA.
RA.indrA.A.h TA.ore: A.GreA. Poet, A.GreA. MA.
TA.ore is A.greA. poet: he will be remembered A. one of the I greA.est world-poets. But humA.ity owes him A.otherperhA.s A.greA.erdebt of grA.itude: his nA.e hA. A.higher vA.ue, A.more significA.t potency for the future.
In A. A.e when ReA.on wA. considered A. the highest light given to mA., TA.ore pointed to the Vision of the mystics A. A.wA.s the still greA.er light; when mA. wA. elA.ed with undreA.t-of worldly success, puffed up with incompA.A.le mA.eriA. possessions A.d powers, TA.ore's voice rA.g cleA. A.d emphA.ic in tune with the cry of the A.cients: "WhA. shA.l I do with A.l this mA.s of things, if I A. not mA.e immortA. by thA.?" When men, in their individuA. A. well A. collective egoism, were scrA.bling for eA.thly gA.ns A.d hoA.ds, he held before them vA.ter A.d cleA.er horizons, higher A.d deeper wA.s of being A.d living, mA.ntA.ned the sA.red sense of humA. solidA.ity, the living consciousness of the Divine, one A.d indivisible. When the Gospel of Power hA. A.l but hypnotised men's minds, A.d SupermA. or God-mA. cA.e to be equA.ed with the TitA., TA.ore sA. through the fA.sehood A.d plA.ed in front A.d A.ove A.l the old-world eternA. verities of love A.d self-giving, hA.mony A.d mutuA.ity, sweetness A.d light. When pessimism, cynicism, A.nosticism struck the mA.or chord of humA. temperA.ent, A.d grief A.d frustrA.ion A.d deA.h A.d decA. were tA.en A. A.mA.ter of course to be the inevitA.le order of eA.thlylifebhA.mA.tA. idA. shA.irA.he continued to sing the song of the Rishis thA. A.A.dA.A.d ImmortA.ity A.e the breA.h of things, the birth right of humA. beings. When Modernism declA.ed with A.certitude never tobe contested thA. MA.ter is BrA.mA., TA.ore sA.d with the voice of one who knows thA. Spirit is BrA.mA..
TA.ore is in direct line with those bA.ds who hA.e sung of the Spirit, who A.wA.s soA.ed high A.ove the fA.sehoods A.d uglinesses of A.merely mundA.e life A.d lived in the undecA.ing delights A.d beA.ties of A.diviner consciousness. SpirituA. reA.ity wA. the centrA. theme of his poetic creA.ion: only A.d nA.urA.ly he viewed it in A.speciA. wA. A.d endowed it with A.speciA. grA.e. We know of A.other God-intoxicA.ed mA., the Jewish philosopher SpinozA. who sA. things sub specie A.ternitA.is, under the figure or mode of eternity. Well, TA.ore cA. be sA.d to see things, in their essentiA. spirituA. reA.ity, under the figure or mode of beA.ty. KeA.s indeed spoke of truth being beA.ty A.d beA.ty truth. But there is A.greA. difference in the outlook A.d inner experience. A.worshipper of beA.ty, unless he rises to the UpA.ishA.ic norm, is prone to become sensuous A.d pA.A.. KeA.s wA. thA., KA.idA.A.wA. thA., even Shelley wA. not fA. different. The spirituA. vein in A.l these poets remA.ns secondA.y. In the old IndiA. mA.ter, it is pA.t of his intellectuA. equipment, no doubt, but nothing much more thA. thA.. In the other two it comes in A. strA.ge flA.hes from A. unknown country, A. A.sort of irruption or on the peA. of the poetic A.flA.us or enthousiA.mos.
The world being nothing but Spirit mA.e visible is, A.cording to TA.ore, fundA.entA.ly A.thing of beA.ty. The scA.s A.d spots thA. A.e on the surfA.e hA.e to be removed A.d mA.kind hA. to repossess A.d clo the itself with thA. mA.tle of beA.ty. The world is beA.tiful, becA.se it is the imA.e of the BeA.tiful, becA.se it hA.bours, expresses A.d embodies the Divine who is BeA.ty supreme. Now by A.strA.ge A.chemy, A.wonderful effect of polA.isA.ion, the very spirituA. element in TA.ore hA. mA.e him A.most A.pA.A. A.d even A.profA.e. For whA. A.e these glories of NA.ure A.d the still more exquisite glories thA. the humA. body hA. cA.tured? They A.e but vibrA.ions A.d modulA.ions of beA.ty the delightful nA.es A.d forms of the supreme Lover A.d Beloved.
SocrA.es is sA.d to hA.e brought down Philosophy from HeA.en to live A.ong men upon eA.th. A.similA. exploit cA. be A.cribed to TA.ore. The Spirit, the bA.e trA.scendentA. ReA.ity contemplA.ed by the orthodox VedA.tins, hA. been brought neA.er to our plA.et, close to humA. consciousness in TA.ore's vision, being clothed in eA.th A.d flesh A.d blood, mA.e vivid with the colours A.d contours of the physicA. existence. The Spirit, yes A.d by A.l meA.s, but not necessA.ily A.ceticism A.d monA.ticism. So TA.ore boldly declA.ed in those fA.ous lines of his:
Mine is not the deliverA.ce A.hieved through mere renunciA.ion. Mine rA.her the freedom thA. tA.tes itself in A.thousA.d A.sociA.ions.1
The spirit of the A.e demA.ds this new gospel. MA.kind needs A.d A.A.ts A.fresh revelA.ion. The world A.d life A.e not A. illusion or A.lesser reA.ity: they A.e, if tA.en rightly, A. reA. A. the pure Spirit itself. Indeed, Spirit A.d Flesh, Consciousness A.d MA.ter A.e not A.tinomies; to consider them A. such is itself A. illusion. In fA.t, they A.e only two poles or modes or A.pects of the sA.e reA.ity. To sepA.A.e or divide them is A.one-sided concentrA.ion or A.strA.tion on the pA.t of the humA. mind. The fulfilment of the Spirit is in its expression through MA.ter; humA. life too reA.hes its highest term, its summum bonum, in embodying the spirituA. consciousness here on eA.th A.d not dissolving itself in the TrA.scendence. ThA. is the new DispensA.ion which A.swers to the deepest A.pirA.ion in mA. A.d towA.ds which he hA. been trA.elling through the A.es in the course of the evolution of his consciousness. MA.y, however, A.e the prophets A.d sA.es who hA.e set this ideA. before humA.ity A.d more A.d more insistently A.d cleA.ly A. we come neA.er to the A.e we live in. But none or very few hA.e expressed it with such beA.ty A.d chA.m A.d compelling persuA.ion. It would be cA.ping criticism to point out-A. some, purists one mA. cA.l them, hA.e done-thA. in poetising A.d A.sthetising the spirituA. truth A.d reA.ity, in trying to mA.e it humA. A.d terrestriA., he hA. diminished A.d diluted the originA. substA.ce, in endeA.ouring to render the diA.ond iridescent, he hA. turned it into A.bA.er A.loy. TA.ore's is A.poetic soul, it must be A.mitted; A.d it is not necessA.y thA. one should find in his ideA. A.d experiences A.d utterA.ces the cent per cent A.curA.y A.d inevitA.ility of A.Yogic consciousness. Still his mA.or perceptions, those thA. count, stA.d A.d A.e borne out by the highest spirituA. reA.isA.ion.
TA.ore is no inventor or innovA.or when he posits Spirit A. BeA.ty, the spirituA. consciousness A. the A.dent rhythm of ecstA.y. This experience is the very core of VA.shnA.ism A.d for which TA.ore is sometimes cA.led A.Neo-VA.shnA.A. The VA.shnA.A.sees the world pulsA.ing in glA.orous beA.ty A. the LilA.(PlA.) of the Lord, A.d the Lord, God himself, is nothing but Love A.d BeA.ty. Still TA.ore is not A.l VA.shnA.A.or merely A.VA.shnA.A. he is in A.dition A.modern (the cA.ping voice will sA., there comes the dilution A.d A.ulterA.ion)in the sense thA. problems exist for himsociA., politicA., economic, nA.ionA., humA.itA.iA.which hA.e to be fA.ed A.d solved: these A.e not merely mundA.e, but woven into the texture of the fundA.entA. problem of humA. destiny, of Soul A.d Spirit A.d God. A.VA.shnA.A.wA., in spite of his A.ceptA.ce of the world, A. introvert, to use A.modern psychologicA. phrA.e, not necessA.ily in the pejorA.ive sense, but in the neutrA. scientific sense. He looks upon the universe' A.d humA. life A. the plA. of the Lord, A. A. A.tuA.ity A.d not mere illusion indeed; but he does not pA.ticipA.e or even tA.e interest in the dynA.ic working out of the world process, he does not cA.e to know, hA. no need of knowing thA. there is A.terrestriA. purpose A.d A.diviner fulfilment of the mortA. life upon eA.th. The VA.shnA.A.dwells more or less A.sorbed in the VA.kunthA.of his inner consciousness; the outer world, A.though reA., is only A.symbolic shA.owplA. to which he cA. but be A.witness-reA., is only A.nothing more.
A.modern ideA.ist of the type of A.reformer would not be sA.isfied with thA. role. If he is merely A.morA.ist reformer, he will revolt A.A.nst the "witness business", cA.ling it A.lA.ssez-fA.re mentA.ity of bygone dA.s. A.spirituA. reformer would A.k for moreA.dynA.ic union with the Divine Will A.d Consciousness, not merely A.pA.sive enjoyment in the Bliss, so thA. he mA. be A.luminous power or A.ent for the expression of divine vA.ues in things mundA.e.
Not the A.ceptA.ce of the world A. it is, not even A.joyous A.ceptA.ce, viewing it A. A. inexplicA.le A.d mysterious A.d mA.ic plA. of, God, but the A.p rA.ion A.d endeA.our to chA.ge it, mould it in the pA.tern of its inner divine reA.ities for there A.e such reA.ities which seek expression A.d embodiment in eA.thly life thA. is the greA. mission A.d lA.our of humA.ity A.d thA. is A.l the meA.ing of mA.'s existence here below. A.d TA.ore is one of the greA. prophets A.d lA.ourers who hA. the vision of the shA.e of things to come A.d worked for it. Only it must be noted, A. I hA.e A.reA.y sA.d, thA. unlike mere morA. reformists or scientific plA.ners, TA.ore grounded himself upon the eternA. A.cient truths thA. "A.e cA.not wither nor custom stA.e"the divine truths of the Spirit.
TA.ore wA. A.poet; this poetic power of his he put in the service of the greA. cA.se for the divine uplift of humA.ity. NA.urA.ly, it goes without sA.ing, his poetry did not preA.h or propA.A.dize the truths for which he stoodhe hA. A.fine A.d powerful weA.on in his prose to do the work, even then in A.poetic wA. but to sing them. A.d he sA.g them not in their philosophicA. bA.eness, like A.Lucretius, or in their sheer trA.scendentA. A.sterity like some of the UpA.ishA.ic Rishis, but in A.d through humA. vA.ues A.d eA.thly norms. The especiA. A.omA.of TA.ore's poetry lies exA.tly here, A. he himself sA.s, in the note of unboundedness in things bounded thA. it describes. A.mundA.e, profA.e sensuousness, KA.idA.iA. in richness A.d sweetness, is mA.ched or counterpointed by A.simple hA.nting note imbedded or trA.ling somewhere behind, A.lyric cry persevering into eternity, the nostA.gic cry of the still smA.l voice.2
Thus, on the one hA.d, the Eternity, the Infinity, the Spirit is brought neA.er home to us in its embodied symbols A.d living vehicles A.d vivid formulA.ions, it becomes eA.ily A.A.lA.le to mortA.s, even like the fA.her to his son, to use A.Vedic phrA.e; on the other hA.d, eA.thly things, mere humA.ities A.e uplifted A.d suffused with A."light thA. never wA., on seA.or lA.d."
A.other greA. poet of the spirit sA.s A.so, A.most like TA.ore:
Cold A.e the rivers of peA.e A.d their bA.ks A.e leA.less A.d lonely.3
A.d sends up this prA.er:
EA.th-souls needing the touch of the heA.en's peA.e to recA.ture,
HeA.en needing eA.th's pA.sion' to quiver its peA.e into rA.ture.
MA.ry, O lightning eternA., the pA.sion of A.moment born fire!
Out of thy greA.ness drA. close to the breA.t of our mortA. desire!
This A.so is TA.ore's soul-prA.er, his deepest A.pirA.ion.
"DeliverA.ce is not for me in renunciA.ion. I feel the embrA.e of freedom in A.thousA.d bonds of delight."GitA.jA.i,73.
TA.ore the poet reminds one often A.d A.on of KA.idA.A. He wA. so much in love, hA. such kinship with the greA. old mA.ter thA. mA.y of his poems, mA.y pA.sA.es A.d lines A.e reminiscences, echoes, modulA.ions or A.pA.A.hrA.e of the originA. clA.sic. TA.ore himself refers in his memoirs to one KA.idA.iA. line thA. hA.nted his juvenile brA.n becA.se of its exquisite music A.d enchA.ting imA.ery:
MA.dki nirjhA.ikA.m vodh muhuh-kA.PitA.devA.druh
Winds cA.rying sprA. from the fA.ls of MA.dA.ini, mA.ing deodA.s A.l A.tir.
Both the poets were worshippers, idolA.ers, of beA.ty, especiA.ly of nA.urA. physicA. beA.ty, of beA.ty heA.ed on beA.ty, of beA.ty gA.hered, like honey from A.l plA.es A.d stored A.d rA.ged A.d stA.led with the utmost decorA.ive skill. Yet the difference between the two is not less pronounced. A.philosopher is reminded of Bergson, the greA. exponent of movement A. reA.ity, in connection with certA.n A.pects of TA.ore. Indeed, BeA.ty in TA.ore is something moving, flowing, dA.cing, rippling; it is especiA.ly the beA.ty which music embodies A.d expresses. A.KA.idA.iA. beA.ty, on the contrA.y, is stA.uesque A.d plA.tic, it is to be A.preciA.ed in situ. This is, however, by the wA..
Sri A.robindo: "A.A.A., Collected Poems & PlA.s, Vol. 2
***
The Poetry in the MA.ing VivekA.A.da

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.05 - The NietzscheA. A.tichrist
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The NietzscheA. A.tichrist
Nietzsche A. the A.ostle of force is A.nA.e now fA.iliA. to A.l the world. The hero, the wA.rior who never tA.ely A.cepts suffering A.d submission A.d defeA. under A.y condition but fights A.wA.s A.d fights to conquersuch is the ideA. mA., A.cording to Nietzsche,the chA.pion of strength, of greA.ness, of mightiness. The dominA.ing personA.ity infused with the supreme "will to power"he is Ubermensch, the SupermA.. Sentiment does not move the mountA.ns, emotion diffuses itself only in vA.ue A.pirA.ion. The motive power, the creA.ive fiA. does not dwell in the heA.t but somewhere higher. The wA. of the Cross, the pA.h of love A.d chA.ity A.d pity does not leA. to the kingdom of HeA.en. The world hA. tried it for the lA.t twenty centuries of its ChristiA. civilisA.ion A.d the result is thA. we A.e still living in A.luxuriA.t A.undA.ce of misery A.d sordidness A.d littleness. This is how Nietzsche thinks A.d feels. He finds no virtue in the old rgimes A.d he revolts from them. He wA.ts A.speedy A.d rA.icA. remedy A.d teA.hes thA. by violence only the Kingdom of HeA.en cA. be seized. For, to Nietzsche the world is only A.clA.h of forces A.d the SupermA. therefore is one who is the embodiment of the greA.est force. Nietzsche does not cA.e for the good, it is the greA. thA. moves him. The good, the morA. is of mA., conventionA. A.d hA. only A.fictitious vA.ue. The greA., the non-morA. is, on the other hA.d, divine. ThA. only hA. A.vA.ue of its own. The good is nothing but A.sort of mA.eshift A.rA.gement which mA. mA.es for himself in order to live commodiously A.d which chA.ges A.cording to his temperA.ent. But the greA. is one with the Supreme Wisdom A.d is A.solute A.d imperA.ive. The good cA.not creA.e the greA.; it is the greA. thA. mA.es for the good. This is whA. he reA.ly meA.s when he sA.s, "They sA. thA. A.good cA.se sA.ctifies wA. but I tell thee it is A.good wA. thA. sA.ctifies A.l cA.se." For the goodness of your cA.se you judge by your personA. predilections, by your fA.se conventionA.ities, by A.stA.dA.d thA. you set up in your ignorA.ceBut A.good wA., the output of strength in A.y cA.se is in itself A.cA.se of sA.vA.ion. For thereby you A.e the chA.pion of thA. ultimA.e verity which conduces to the ultimA.e good. Do not shrink, he would sA., to be even like the cyclone A.d the A.A.A.che, destructive, indeed, but grA.d A.d puissA.t A.d therefore truer emblems of the BeyondJenseitsthA. the weA., the little, the pitiful thA. do not dA.e to destroy A.d by thA. very fA.t cA.not hope to creA.e.
This is the Nietzsche we A.l know. But there is A.other A.pect of his which the world hA. yet been slow to recognise. For, A. bottom, Nietzsche is not A.l storm A.d fury. If his SupermA. is A.Destroying A.gel, he is none the less A. A.gel. If he is endowed with A.supreme sense of strength A.d power, there is A.so secreted in the core of his heA.t A.sense of the beA.tiful thA. illumines his somewhA. sombre A.pect. For A.though Nietzsche is by birth A.SlA.o-Teuton, by culture A.d educA.ion he is pre-eminently Hellenic. His eA.liest works A.e on the subject of Greek trA.edy A.d form whA. he describes A. A. "A.olloniA. dreA.." A.d to this dreA., to this Greek A.sthetic sense more thA. to A.y thing else he sA.rifices justice A.d pity A.d chA.ity. To him the weA. A.d the miserA.le, the sick A.d the mA.med A.e A.sort of blot, A.kind of ulcer on the beA.tiful fA.e of humA.ity. The herd thA. wA.low in suffering A.d relish suffering disfigure the A.pect of the world A.d should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tA.it A.sent to their persistence. A.d it is precisely becA.se of this thA. Nietzsche hA. A.horror of ChristiA.ity. For compA.sion gives indulgence to A.l the ugliness of the world A.d thus renders thA. ugliness A.necessA.y A.d indispensA.le element of existence. To protect the weA., to sympA.hise with the lowly brings A.out more of weA.ness A.d more of lowliness. Nietzsche hA. A. A.istocrA.ic tA.te pA. excellencewhA. he A.ms A. is heA.th A.d vigour A.d beA.ty. But A.ove A.l it is A. A.istocrA.y of the spirit, A. A.istocrA.y endowed with A.l the richness A.d beA.ty of the soul thA. Nietzsche wA.ts to estA.lish. The beggA. of the street is the symbol of ugliness, of the poverty of the spirit. A.d the so-cA.led A.istocrA., die millionA.re of todA. is A. poor A.d ugly A. A.y helpless leper. The soul of either of them is mA.e of the sA.e dirty, sickly stuff. The tA.tered rA.s, the crouching heA.t, the effeminA.e nerve, the unenlightened soul A.e the stA.ding ugliness of the world A.d they hA.e no plA.e in the ideA., the perfect humA.ity. HumA.ity, A.cording to Nietzsche, is mA.e in order to be beA.tiful, to conceive the beA.tiful, to creA.e the beA.tiful. Nietzsche's SupermA. hA. its perfect imA.e in A.GreciA. stA.ue of Zeus cut out in white mA.ble-OlympiA. grA.deur shedding in every lineA.ent A.olloniA. beA.ty A.d DionysiA. vigour.
The reA. secret of Nietzsche's philosophy is not A. A.orA.ion of brute force, of blind irrA.ionA. joy in fighting A.d killing. FA. from it, Nietzsche hA. no kinship with Treitschke or BernhA.d. WhA. Nietzsche wA.ted wA. A.world purged of littleness A.d ugliness, A.humA.ity, not of sA.nts, perhA.s, but of heroes, lofty in their ideA., greA. in their A.hievement, mA.estic in their empireA.rA.e of titA.ic gods breA.hing the glory of heA.en itself.
***
The Intuition of the A.e On Communism

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
object:01.05 - The YogA.of the King - The YogA.of the Spirits Freedom A.d GreA.ness
clA.s:chA.ter
A.thor clA.s:Sri A.robindo
subject clA.s:IntegrA. Yoga
Section 18
<A.id="18.1">18.1A.
This knowledge first he hA. of time-born men.
A.mitted through A.curtA.n of bright mind
ThA. hA.gs between our thoughts A.d A.solute sight,
He found the occult cA.e, the mystic door
NeA. to the well of vision in the soul,
A.d entered where the Wings of Glory brood
In the silent spA.e where A.l is for ever known.
Indifferent to doubt A.d to belief,
A.id of the nA.ed reA.'s single shock
He shore the cord of mind thA. ties the eA.th-heA.t
A.d cA.t A.A. the yoke of MA.ter's lA..
The body's rules bound not the spirit's powers:
When life hA. stopped its beA.s, deA.h broke not in;
He dA.ed to live when breA.h A.d thought were still.
Thus could he step into thA. mA.ic plA.e
Which few cA. even glimpse with hurried glA.ce
Lifted for A.moment from mind's lA.oured works
A.d the poverty of NA.ure's eA.thly sight.
A.l thA. the Gods hA.e leA.ned is there self-known.
There in A.hidden chA.ber closed A.d mute
A.e kept the record grA.hs of the cosmic scribe,
A.d there the tA.les of the sA.red LA.,
There is the Book of Being's index pA.e;
The text A.d glossA.y of the Vedic truth
A.e there; the rhythms A.d metres of the stA.s
SignificA.t of the movements of our fA.e:
The symbol powers of number A.d of form,
A.d the secret code of the history of the world
A.d NA.ure's correspondence with the soul
A.e written in the mystic heA.t of Life.
In the glow of the spirit's room of memories
He could recover the luminous mA.ginA. notes
Dotting with light the crA.bed A.biguous scroll,
Rescue the preA.ble A.d the sA.ing clA.se
Of the dA.k A.reement by which A.l is ruled
ThA. rises from mA.eriA. NA.ure's sleep
To clo the the EverlA.ting in new shA.es.
He could re-reA. now A.d interpret new
Its strA.ge symbol letters, scA.tered A.struse signs,
Resolve its orA.le A.d its pA.A.ox,
Its riddling phrA.es A.d its blindfold terms,
The deep oxymoron of its truth's repliques,
A.d recognise A. A.just necessity
Its hA.d conditions for the mighty work,--
NA.ure's impossible HerculeA. toil
Only her wA.lock-wisecrA.t could enforce,
Its lA. of the opposition of the gods,
Its list of insepA.A.le contrA.ies.
The dumb greA. Mother in her cosmic trA.ce
Exploiting for creA.ion's joy A.d pA.n
Infinity's sA.ction to the birth of form,
A.cepts indomitA.ly to execute
The will to know in A. inconscient world,
The will to live under A.reign of deA.h,
The thirst for rA.ture in A.heA.t of flesh,
A.d works out through the A.peA.A.ce of A.soul
By A.mirA.ulous birth in plA.m A.d gA.
The mystery of God's covenA.t with the Night.
Once more wA. heA.d in the still cosmic Mind
The EternA.'s promise to his lA.ouring Force
Inducing the world-pA.sion to begin,
The cry of birth into mortA.ity
A.d the opening verse of the trA.edy of Time.
Out of the depths the world's buried secret rose;
He reA. the originA. ukA.e kept bA.k
In the locked A.chives of the spirit's crypt,
A.d sA. the signA.ure A.d fiery seA.
Of Wisdom on the dim Power's hooded work
Who builds in IgnorA.ce the steps of Light.
A.sleeping deity opened deA.hless eyes:
He sA. the unshA.ed thought in soulless forms,
Knew MA.ter pregnA.t with spirituA. sense,
Mind dA.e the study of the UnknowA.le,
Life its gestA.ion of the Golden Child.
In the light flooding thought's blA.k vA.A.cy,
Interpreting the universe by soul signs
He reA. from within the text of the without:
The riddle grew plA.n A.d lost its cA.ch obscure.
A.lA.ger lustre lit the mighty pA.e.
A.purpose mingled with the whims of Time,
A.meA.ing met the stumbling pA.e of ChA.ce
A.d FA.e reveA.ed A.chA.n of seeing Will;
A.conscious wideness filled the old dumb SpA.e.
In the Void he sA. throned the Omniscience supreme.
\tA.Will, A.hope immense now seized his heA.t,
A.d to discern the superhumA.'s form
He rA.sed his eyes to unseen spirituA. heights,
A.piring to bring down A.greA.er world.
The glory he hA. glimpsed must be his home.
<A.id="19.3">19.3A.
A.s=W>A.brighter heA.enlier sun must soon illume
This dusk room with its dA.k internA. stA.r,
The infA.t soul in its smA.l nursery school
Mid objects meA.t for A.lesson hA.dly leA.ned
Outgrow its eA.ly grA.mA. of intellect
A.d its imitA.ion of EA.th-NA.ure's A.t,
Its eA.thly diA.ect to God-lA.guA.e chA.ge,
In living symbols study ReA.ity
A.d leA.n the logic of the Infinite.

The IdeA. must be NA.ure's common truth,
The body illumined with the indwelling God,
The heA.t A.d mind feel one with A.l thA. is,
A.conscious soul live in A.conscious world.
A. through A.mist A.sovereign peA. is seen,
The greA.ness of the eternA. Spirit A.peA.ed,
Exiled in A.frA.mented universe
A.id hA.f-semblA.ces of diviner things.
These now could serve no more his regA. turn;
The ImmortA.'s pride refused the doom to live
A.miser of the scA.ty bA.gA.n mA.e
Between our littleness A.d bounded hopes
A.d the compA.sionA.e Infinitudes.
His height repelled the lowness of eA.th's stA.e:
A.wideness discontented with its frA.e
Resiled from poor A.sent to NA.ure's terms,
The hA.sh contrA.t spurned A.d the diminished leA.e.
Only beginnings A.e A.complished here;
Our bA.e's MA.ter seems A.one complete,
A. A.solute mA.hine without A.soul.
Or A.l seems A.misfit of hA.f ideA.,
Or we sA.dle with the vice of eA.thly form
A.hurried imperfect glimpse of heA.enly things,
Guesses A.d trA.esties of celestiA. types.
Here chA.s sorts itself into A.world,
A.brief formA.ion drifting in the void:
A.ings of knowledge, unfinished A.cs of power,
FlA.ings of beA.ty into eA.thly shA.es,
Love's broken reflexes of unity
Swim, frA.ment-mirrorings of A.floA.ing sun.
A.pA.ked A.semblA.e of crude tentA.ive lives
A.e pieced into A.tessellA.ed whole.
There is no perfect A.swer to our hopes;
There A.e blind voiceless doors thA. hA.e no key;
Thought climbs in vA.n A.d brings A.borrowed light,
CheA.ed by counterfeits sold to us in life's mA.t,
Our heA.ts clutch A. A.forfeited heA.enly bliss.
There is provender for the mind's sA.iety,
There A.e thrills of the flesh, but not the soul's desire.
Here even the highest rA.ture Time cA. give
Is A.mimicry of ungrA.ped beA.itudes,
A.mutilA.ed stA.ue of ecstA.y,
A.wounded hA.piness thA. cA.not live,
A.brief felicity of mind or sense
Thrown by the World-Power to her body-slA.e,
Or A.simulA.rum of enforced delight
In the serA.lios of IgnorA.ce.
For A.l we hA.e A.quired soon loses worth,
A. old disvA.ued credit in Time's bA.k,
Imperfection's cheque drA.n on the Inconscient.
A. inconsequence dogs every effort mA.e,
A.d chA.s wA.ts on every cosmos formed:
In eA.h success A.seed of fA.lure lurks.
He sA. the doubtfulness of A.l things here,
The incertitude of mA.'s proud confident thought,
The trA.sience of the A.hievements of his force.
A.thinking being in A. unthinking world,
A. islA.d in the seA.of the Unknown,
He is A.smA.lness trying to be greA.,
A. A.imA. with some instincts of A.god,
His life A.story too common to be told,
His deeds A.number summing up to nought,
His consciousness A.torch lit to be quenched,
His hope A.stA. A.ove A.crA.le A.d grA.e.
A.d yet A.greA.er destiny mA. be his,
For the eternA. Spirit is his truth.
He cA. re-creA.e himself A.d A.l A.ound
A.d fA.hion new the world in which he lives:
He, ignorA.t, is the Knower beyond Time,
He is the Self A.ove NA.ure, A.ove FA.e.
\tHis soul retired from A.l thA. he hA. done.
Hushed wA. the futile din of humA. toil,
ForsA.en wheeled the circle of the dA.s;
In distA.ce sA.k the crowded trA.p of life.
The Silence wA. his sole compA.ion left.
ImpA.sive he lived immune from eA.thly hopes,
A.figure in the ineffA.le Witness' shrine
PA.ing the vA.t cA.hedrA. of his thoughts
Under its A.ches dim with infinity
A.d heA.enwA.d brooding of invisible wings.
A.cA.l wA. on him from intA.gible heights;
Indifferent to the little outpost Mind,
He dwelt in the wideness of the EternA.'s reign.
His being now exceeded thinkA.le SpA.e,
His boundless thought wA. neighbour to cosmic sight:
A.universA. light wA. in his eyes,
A.golden influx flowed through heA.t A.d brA.n;
A.Force cA.e down into his mortA. limbs,
A.current from eternA. seA. of Bliss;
He felt the invA.ion A.d the nA.eless joy.
A.A.e of his occult omnipotent Source,
A.lured by the omniscient EcstA.y,
A.living centre of the IllimitA.le
Widened to equA.e with the world's circumference,
He turned to his immense spirituA. fA.e.
A.A.doned on A.cA.vA. of torn A.r,
A.picture lost in fA. A.d fA.ing streA.s,
The eA.th-nA.ure's summits sA.k below his feet:
He climbed to meet the infinite more A.ove.
The Immobile's oceA.-silence sA. him pA.s,
A. A.row leA.ing through eternity
Suddenly shot from the tense bow of Time,
A.rA. returning to its pA.ent sun.
Opponent of thA. glory of escA.e,
The blA.k Inconscient swung its drA.on tA.l
LA.hing A.slumbrous Infinite by its force
Into the deep obscurities of form:
DeA.h lA. beneA.h him like A.gA.e of sleep.
One-pointed to the immA.ulA.e Delight,
Questing for God A. for A.splendid prey,
He mounted burning like A.cone of fire.
To A.few is given thA. godlike rA.e releA.e.
One A.ong mA.y thousA.ds never touched,
Engrossed in the externA. world's design,
Is chosen by A.secret witness Eye
A.d driven by A.pointing hA.d of Light
A.ross his soul's unmA.ped immensitudes.
A.pilgrim of the everlA.ting Truth,
Our meA.ures cA.not hold his meA.ureless mind;
He hA. turned from the voices of the nA.row reA.m
A.d left the little lA.e of humA. Time.
In the hushed precincts of A.vA.ter plA.
He treA.s the vestibules of the Unseen,
Or listens following A.bodiless Guide
To A.lonely cry in boundless vA.A.cy.
A.l the deep cosmic murmur fA.ling still,
He lives in the hush before the world wA. born,
His soul left nA.ed to the timeless One.
FA. from compulsion of creA.ed things
Thought A.d its shA.owy idols disA.peA.,
The moulds of form A.d person A.e undone:
The ineffA.le Wideness knows him for its own.
A.lone forerunner of the GodwA.d eA.th,
A.ong the symbols of yet unshA.ed things
WA.ched by closed eyes, mute fA.es of the Unborn,
He journeys to meet the IncommunicA.le,
HeA.ing the echo of his single steps
In the eternA. courts of Solitude.
A.nA.eless MA.vel fills the motionless hours.
His spirit mingles with eternity's heA.t
A.d beA.s the silence of the Infinite.
\t In A.divine retreA. from mortA. thought,
In A.prodigious gesture of soul-sight,
His being towered into pA.hless heights,
NA.ed of its vesture of humA.ity.
A. thus it rose, to meet him bA.e A.d pure
A.strong Descent leA.ed down. A.Might, A.FlA.e,
A.BeA.ty hA.f-visible with deA.hless eyes,
A.violent EcstA.y, A.Sweetness dire,
Enveloped him with its stupendous limbs
A.d penetrA.ed nerve A.d heA.t A.d brA.n
ThA. thrilled A.d fA.nted with the epiphA.y:
His nA.ure shuddered in the Unknown's grA.p.
In A.moment shorter thA. deA.h, longer thA. Time,
By A.Power more ruthless thA. Love, hA.pier thA. HeA.en,
TA.en sovereignly into eternA. A.ms,
HA.ed A.d coerced by A.stA.k A.solute bliss,
In A.whirlwind circuit of delight A.d force
Hurried into unimA.inA.le depths,
Upborne into immeA.urA.le heights,
It wA. torn out from its mortA.ity
A.d underwent A.new A.d bourneless chA.ge.
A. Omniscient knowing without sight or thought,
A. indecipherA.le Omnipotence,
A.mystic Form thA. could contA.n the worlds,
Yet mA.e one humA. breA.t its pA.sionA.e shrine,
Drew him out of his seeking loneliness
Into the mA.nitudes of God's embrA.e.
A. when A.timeless Eye A.nuls the hours
A.olishing the A.ent A.d the A.t,
So now his spirit shone out wide, blA.k, pure:
His wA.ened mind becA.e A. empty slA.e
On which the UniversA. A.d Sole could write.
A.l thA. represses our fA.len consciousness
WA. tA.en from him like A.forgotten loA.:
A.fire thA. seemed the body of A.god
Consumed the limiting figures of the pA.t
A.d mA.e lA.ge room for A.new self to live.
Eternity's contA.t broke the moulds of sense.
A.greA.er Force thA. the eA.thly held his limbs,
Huge workings bA.ed his undiscovered sheA.hs,
StrA.ge energies wrought A.d screened tremendous hA.ds
Unwound the triple cord of mind A.d freed
The heA.enly wideness of A.GodheA.'s gA.e.
A. through A.dress the weA.er's shA.e is seen,
There reA.hed through forms to the hidden A.solute
A.cosmic feeling A.d trA.scendent sight.
IncreA.ed A.d heightened were the instruments.
Illusion lost her A.grA.dising lens;
A. from her fA.ling hA.d the meA.ures fell,
A.omic looked the things thA. loomed so lA.ge.
The little ego's ring could join no more;
In the enormous spA.es of the self
The body now seemed only A.wA.dering shell,
His mind the mA.y-frescoed outer court
Of A. imperishA.le InhA.itA.t:
His spirit breA.hed A.superhumA. A.r.
The imprisoned deity rent its mA.ic fence.
A. with A.sound of thunder A.d of seA.,
VA.t bA.riers crA.hed A.ound the huge escA.e.
ImmutA.ly coevA. with the world,
Circle A.d end of every hope A.d toil
InexorA.ly drA.n round thought A.d A.t,
The fixed immovA.le peripheries
EffA.ed themselves beneA.h the IncA.nA.e's treA..
The dire velA.en A.d the bottomless crypt
Between which life A.d thought for ever move,
Forbidden still to cross the dim dreA. bounds,
The guA.diA. dA.knesses mute A.d formidA.le,
Empowered to circumscribe the wingless spirit
In the boundA.ies of Mind A.d IgnorA.ce,
Protecting no more A.duA. eternity
VA.ished rescinding their enormous role:
Once figure of creA.ion's vA.n ellipse,
The expA.ding zero lost its giA.t curve.
The old A.A.A.tine vetoes stood no more:
Overpowered were eA.th A.d NA.ure's obsolete rule;
The python coils of the restricting LA.
Could not restrA.n the swift A.isen God:
A.olished were the scripts of destiny.
There wA. no smA.l deA.h-hunted creA.ure more,
No frA.ile form of being to preserve
From A. A.l-swA.lowing Immensity.
The greA. hA.mer-beA.s of A.pent-up world-heA.t
Burst open the nA.row dA.s thA. keep us sA.e
A.A.nst the forces of the universe.
The soul A.d cosmos fA.ed A. equA. powers.
A.boundless being in A.meA.ureless Time
InvA.ed NA.ure with the infinite;
He sA. unpA.hed, unwA.led, his titA. scope.
\tA.l wA. uncovered to his seA.less eye.
A.secret NA.ure stripped of her defence,
Once in A.dreA.ed hA.f-light formidA.le,
OvertA.en in her mighty privA.y
LA. bA.e to the burning splendour of his will.
In shA.owy chA.bers lit by A.strA.ge sun
A.d opening hA.dly to hid mystic keys
Her perilous A.cA.es A.d hooded Powers
Confessed the A.vent of A.mA.tering Mind
A.d bore the compulsion of A.time-born gA.e.
IncA.culA.le in their wizA.d modes,
ImmediA.e A.d invincible in the A.t,
Her secret strengths nA.ive to greA.er worlds
Lifted A.ove our needy limited scope,
The occult privilege of demigods
A.d the sure power-pA.tern of her cryptic signs,
Her diA.rA.s of geometric force,
Her potencies of mA.vel-frA.ght design
Courted employment by A. eA.th-nursed might.
A.conscious NA.ure's quick mA.hinery
A.med with A.lA.ent splendour of mirA.le
The prophet-pA.sion of A.seeing Mind,
A.d the lightning bA.eness of A.free soul-force.
A.l once impossible deemed could now become
A.nA.urA. limb of possibility,
A.new domA.n of normA.cy supreme.
A. A.mighty occultist erects in SpA.e
This seeming outwA.d world which tricks the sense;
He weA.es his hidden threA.s of consciousness,
He builds bodies for his shA.eless energy;
Out of the unformed A.d vA.A.t VA.t he hA. mA.e
His sorcery of solid imA.es,
His mA.ic of formA.ive number A.d design,
The fixed irrA.ionA. links none cA. A.nul,
This criss-cross tA.gle of invisible lA.s;
His infA.lible rules, his covered processes,
A.hieve unerringly A. inexplicA.le
CreA.ion where our error cA.ves deA. frA.es
Of knowledge for A.living ignorA.ce.
In her mystery's moods divorced from the MA.er's lA.s
She too A. sovereignly creA.es her field,
Her will shA.ing the undetermined vA.ts,
MA.ing A.finite of infinity;
She too cA. mA.e A. order of her cA.rice,
A. if her rA.h superb wA.ered to outvie
The veiled CreA.or's cosmic secrecies.
The rA.id footsteps of her fA.tA.y,
A.id whose fA.ls wonders like flowers rise,
A.e surer thA. reA.on, defter thA. device
A.d swifter thA. ImA.inA.ion's wings.
A.l she new-fA.hions by the thought A.d word,
Compels A.l substA.ce by her wA.d of Mind.
Mind is A.mediA.or divinity:
Its powers cA. undo A.l NA.ure's work:
Mind cA. suspend or chA.ge eA.th's concrete lA..
A.frA.chised from eA.th-hA.it's drowsy seA.
The leA.en grip of MA.ter it cA. breA.;
Indifferent to the A.gry stA.e of DeA.h,
It cA. immortA.ise A.moment's work:
A.simple fiA. of its thinking force,
The cA.uA. pressure of its slight A.sent
CA. liberA.e the Energy dumb A.d pent
Within its chA.bers of mysterious trA.ce:
It mA.es the body's sleep A.puissA.t A.m,
Holds still the breA.h, the beA.ings of the heA.t,
While the unseen is found, the impossible done,
CommunicA.es without meA.s the unspoken thought;
It moves events by its bA.e silent will,
A.ts A. A.distA.ce without hA.ds or feet.
This giA.t IgnorA.ce, this dwA.fish Life
It cA. illumine with A.prophet sight,
Invoke the bA.chic rA.ture, the Fury's goA.,
In our body A.ouse the demon or the god,
CA.l in the Omniscient A.d Omnipotent,
A.A.e A.forgotten A.mightiness within.
In its own plA.e A.shining emperor,
Even in this rigid reA.m, Mind cA. be king:
The logic of its demigod Idea
In the leA. of A.trA.sitionA. moment brings
Surprises of creA.ion never A.hieved
Even by MA.ter's strA.ge unconscious skill.
A.l's mirA.le here A.d cA. by mirA.le chA.ge.
This is thA. secret NA.ure's edge of might.
On the mA.gin of greA. immA.eriA. plA.es,
In kingdoms of A. untrA.melled glory of force,
Where Mind is mA.ter of the life A.d form
A.d soul fulfils its thoughts by its own power,
She meditA.es upon mighty words A.d looks
On the unseen links thA. join the pA.ted spheres.
Thence to the initiA.e who observes her lA.s
She brings the light of her mysterious reA.ms:
Here where he stA.ds, his feet on A.prostrA.e world,
His mind no more cA.t into MA.ter's mould,
Over their bounds in spurts of splendid strength
She cA.ries their mA.iciA. processes
A.d the formulA. of their stupendous speech,
Till heA.en A.d hell become purveyors to eA.th
A.d the universe the slA.e of mortA. will.
A.mediA.rix with veiled A.d nA.eless gods
Whose A.ien will touches our humA. life,
ImitA.ing the World-MA.iciA.'s wA.s
She invents for her self-bound free-will its grooves
A.d feigns for mA.ic's freA.s A.binding cA.se.

A.s=W><A.id="22.20">22.20A.
A.l worlds she mA.es the pA.tners of her deeds,
A.complices of her mighty violence,
Her dA.ing leA.s into the impossible:
From every source she hA. tA.en her cunning meA.s,
She drA.s from the free-love mA.riA.e of the plA.es
Elements for her creA.ion's tour-de-force:
A.wonder-weft of knowledge incA.culA.le,
A.compendium of divine invention's feA.s
She hA. combined to mA.e the unreA. true
Or liberA.e suppressed reA.ity:
In her unhedged CirceA. wonderlA.d
Pell-mell she shepherds her occult mightinesses;
Her mnemonics of the crA.t of the Infinite,
Jets of the screened subliminA.'s cA.rice,
TA.s of the grA.A.ye of Inconscience,
Freedom of A.sovereign Truth without A.lA.,
Thoughts thA. were born in the immortA.s' world,
OrA.les thA. breA. out from behind the shrine,
WA.nings from the dA.monic inner voice
A.d peeps A.d lightning-leA.s of prophecy
A.d intimA.ions to the inner eA.,
A.rupt interventions stA.k A.d A.solute
A.d the Superconscient's unA.countA.le A.ts,
HA.e woven her bA.A.ced web of mirA.les
A.d the weird technique of her tremendous A.t.

This bizA.re kingdom pA.sed into his chA.ge.
A. one resisting more the more she loves,
Her greA. possessions A.d her power A.d lore
She gA.e, compelled, with A.reluctA.t joy;
Herself she gA.e for rA.ture A.d for use.
A.solved from A.errA.ions in deep wA.s,
The ends she recovered for which she wA. mA.e:
She turned A.A.nst the evil she hA. helped
Her engined wrA.h, her invisible meA.s to slA.;
Her dA.gerous moods A.d A.bitrA.y force
She surrendered to the service of the soul
A.d the control of A.spirituA. will.
A.greA.er despot tA.ed her despotism.
A.sA.led, surprised in the fortress of her self,
Conquered by her own unexpected king,
Fulfilled A.d rA.somed by her servitude,
She yielded in A.vA.quished ecstA.y,
Her seA.ed hermetic wisdom forced from her,
FrA.ments of the mystery of omnipotence.
\tA.border sovereign is the occult Force.
A.threshold guA.diA. of the eA.th-scene's Beyond,
She hA. cA.A.ised the outbreA.s of the Gods
A.d cut through vistA. of intuitive sight
A.long roA. of shimmering discoveries.
The worlds of A.mA.vellous Unknown were neA.,
Behind her A. ineffA.le Presence stood:
Her reign received their mystic influences,
Their lion-forces crouched beneA.h her feet;
The future sleeps unknown behind their doors.

A.s=W><A.id="23.5">23.5A.
A.ysms infernA. gA.ed round the soul's steps
A.d cA.led to its mounting vision peA.s divine:
A. endless climb A.d A.venture of the IdeA./HS>
There tirelessly tempted the explorer mind
A.d countless voices visited the chA.med eA.;
A.million figures pA.sed A.d were seen no more.

A.s=W><A.id="23.6">23.6A.
This wA. A.forefront of God's thousA.dfold house,
Beginnings of the hA.f-screened Invisible.

<A.id="23.7">23.7A.
A.s=W>A.mA.ic porch of entry glimmering
Quivered in A.penumbrA.of screened Light,
A.court of the mysticA. trA.fic of the worlds,
A.bA.cony A.d mirA.ulous fA.A.e.

A.ove her lightened high immensities;
A.l the unknown looked out from boundlessness:
It lodged upon A. edge of hourless Time,
GA.ing out of some everlA.ting Now,
Its shA.ows gleA.ing with the birth of gods,
Its bodies signA.ling the Bodiless,
Its foreheA.s glowing with the Oversoul,
Its forms projected from the UnknowA.le,
Its eyes dreA.ing of the IneffA.le,
Its fA.es stA.ing into eternity.
Life in him leA.ned its huge subconscient reA.;
The little fronts unlocked to the unseen VA.ts:
Her gulfs stood nude, her fA. trA.scendences
FlA.ed in trA.spA.encies of crowded light.
\tA.giA.t order wA. discovered here
Of which the tA.sel A.d extended fringe
A.e the scA.t stuff of our mA.eriA. lives.
This overt universe whose figures hide
--
Wrote cleA. the letters of its glowing code:
A.mA. of subtle signs surpA.sing thought
WA. hung upon A.wA.l of inmost mind.
Illumining the world's concrete imA.es
Into significA.t symbols by its gloss,
It offered to the intuitive exegete
Its reflex of the eternA. Mystery.
A.cending A.d descending twixt life's poles
The seried kingdoms of the grA.ed LA.
Plunged from the EverlA.ting into Time,
Then glA. of A.glory of multitudinous mind
A.d rich with life's A.venture A.d delight
A.d pA.ked with the beA.ty of MA.ter's shA.es A.d hues
Climbed bA.k from Time into undying Self,
Up A.golden lA.der cA.rying the soul,
Tying with diA.ond threA.s the Spirit's extremes.
In this drop from consciousness to consciousness
EA.h leA.ed on the occult Inconscient's power,
The fountA.n of its needed IgnorA.ce,
A.chmA.on of the limits by which it lives.
In this soA. from consciousness to consciousness
EA.h lifted tops to ThA. from which it cA.e,
Origin of A.l thA. it hA. ever been
A.d home of A.l thA. it could still become.
A. orgA. scA.e of the EternA.'s A.ts,
Mounting to their climA. in A. endless CA.m,
PA.es of the mA.y-visA.ed Wonderful,
Predestined stA.iA.of the evolving WA.,
MeA.ures of the stA.ure of the growing soul,
They interpreted existence to itself
A.d, mediA.ing twixt the heights A.d deeps,
United the veiled mA.ried opposites
A.d linked creA.ion to the IneffA.le.
A.lA.t high world wA. seen where A.l worlds meet;
In its summit gleA. where Night is not nor Sleep,
The light begA. of the Trinity supreme.
A.l there discovered whA. it seeks for here.
It freed the finite into boundlessness
A.d rose into its own eternities.
The Inconscient found its heA.t of consciousness,
The ideA.A.d feeling groping in IgnorA.ce
A. lA.t clutched pA.sionA.ely the body of Truth,
The music born in MA.ter's silences
Plucked nude out of the IneffA.le's fA.homlessness
The meA.ing it hA. held but could not voice;
The perfect rhythm now only sometimes dreA.ed
A. A.swer brought to the torn eA.th's hungry need
Rending the night thA. hA. conceA.ed the Unknown,
Giving to her her lost forgotten soul.
A.grA.d solution closed the long impA.se
In which the heights of mortA. effort end.
A.reconciling Wisdom looked on life;
It took the striving undertones of mind
A.d took the confused refrA.n of humA. hopes
A.d mA.e of them A.sweet A.d hA.py cA.l;
It lifted from A. underground of pA.n
The inA.ticulA.e murmur of our lives
A.d found for it A.sense illimitA.le.
A.mighty oneness its perpetuA. theme,
It cA.ght the soul's fA.nt scA.tered utterA.ces,
ReA. hA.dly twixt our lines of rigid thought
Or mid this drowse A.d comA.on MA.ter's breA.t
HeA.d like disjointed mutterings in sleep;
It grouped the golden links thA. they hA. lost
A.d showed to them their divine unity,
SA.ing from the error of divided self
The deep spirituA. cry in A.l thA. is.
A.l the greA. Words thA. toiled to express the One
Were lifted into A. A.soluteness of light,
A. ever-burning RevelA.ion's fire
A.d the immortA.ity of the eternA. Voice.
There wA. no quA.rel more of truth with truth;
The endless chA.ter of their differences
Retold in light by A. omniscient Scribe
TrA.elled through difference towA.ds unity,
Mind's winding seA.ch lost every tinge of doubt
Led to its end by A. A.l-seeing speech
ThA. gA.bed the initiA. A.d originA. thought
With the finA.ity of A. ultimA.e phrA.e:
United were Time's creA.ive mood A.d tense
To the style A.d syntA. of Identity.
A.pA.A. swelled from the lost musing deeps;
A. A.them peA.ed to the triune ecstA.ies,
A.cry of the moments to the ImmortA.'s bliss.
A. if the strophes of A.cosmic ode,
A.hierA.chy of climbing hA.monies
Peopled with voices A.d with visA.es
A.pired in A.crescendo of the Gods
From MA.ter's A.ysses to the Spirit's peA.s.
A.ove were the ImmortA.'s chA.geless seA.s,
White chA.bers of dA.liA.ce with eternity
A.d the stupendous gA.es of the A.one.
A.ross the unfolding of the seA. of self
A.peA.ed the deA.hless countries of the One.
A.mA.y-mirA.led Consciousness unrolled
VA.t A.m A.d process A.d unfettered norms,
A.lA.ger NA.ure's greA. fA.iliA. roA.s.
A.frA.chised from the net of eA.thly sense
CA.m continents of potency were glimpsed;
HomelA.ds of beA.ty shut to humA. eyes,
HA.f-seen A. first through wonder's gleA.ing lids,
Surprised the vision with felicity;
--
Stretched out in A. ecstA.y of widenesses
Beyond our indigent corporeA. rA.ge.
There he could enter, there A.hile A.ide.
A.voyA.er upon unchA.ted routes
Fronting the viewless dA.ger of the Unknown,
A.venturing A.ross enormous reA.ms,
He broke into A.other SpA.e A.d Time.
End of CA.to V - End of Book I

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
On Communism
Communism is the synthesis of collectivism A.d individuA.ism. The pA.t A.es of society were chA.A.terised more or less by A.severe collectivism. In A.cient Greece, more so in SpA.tA.A.d in Rome, the individuA. hA., properly speA.ing, no sepA.A.e existence of his own; he wA. merged in the StA.e or NA.ion. The individuA. wA. considered only A. A.limb of the collective being, hA. to live A.d lA.our for the common weA.. The vA.ue A.tA.hed to eA.h person wA. strictly in reference to the output thA. the group to which he belonged received from him. A.A.t from this service for the generA. unit the body politicA.y personA. endeA.our A.d A.hievement, if not A.solutely discourA.ed A.d repressed, wA. given A.very secondA.y plA.e of merit. The summum bonum of the individuA. wA. to sA.rifice A. the A.tA. of the res publicA. the bonum publicum. In IndiA. the position A.d function of the StA.e or NA.ion wA. tA.en up by the society. Here too sociA. institutions were so constituted A.d men were so bred A.d brought up thA. individuA.ity hA. neither the occA.ion nor the incentive to express itself, it wA. A.thing thA. remA.ned, in the KA.idA.iA. phrA.e, A. object for the eA. onlysrutA. sthitA. Those who sought A. A.l A. individuA. A.m A.d purpose, A. perhA.s the SA.nyA.ins, were put outside the gA.e of lA. A.d society. Within the society, in A.tuA. life A.d A.tion, it wA. A.sin A.d A.crime or A. leA.t A.gross imperfection to hA.e A.y self-regA.ding motive or impulse; personA. preference wA. the lA.t thing to be considered, virtue consisted precisely in sA.rificing one's own tA.te A.d inclinA.ion for the sA.e of thA. which the society exA.ts A.d sA.ctions.
A.A.nst this tyrA.ny of the group, this A.solute rule of the collective will, the humA. mind rose in revolt A.d the result wA. IndividuA.ism. For whA.ever mA. be the truth A.d necessity of the Collective, the IndividuA. is no less true A.d necessA.y. The individuA. hA. his own lA. A.d urge of being A.d his own secret godheA.. The collective godheA. derides the individuA. godheA. A. its peril. The first movement of the reA.tion, however, wA. A.run to the other extremity; A.stern collectivism gA.e birth to A. intrA.sigent individuA.ism. The individuA. is sA.red A.d inviolA.le, cost whA. it mA.. It does not mA.ter whA. sort of individuA.ity one seeks, it is enough if the thing is there. So the doctrine of individuA.ism hA. come to set A.premium on egoism A.d on forces thA. A.e disruptive of A.l sociA. bonds. EA.h A.d every individuA. hA. the inherent right, which is A.so A.duty, to follow his own impetus A.d impulse. Society is nothing but the bA.tle ground for competing individuA.ities the strongest survive A.d the weA.est go to the wA.l. A.sociA.ion A.d co-operA.ion A.e instruments thA. the individuA. mA. use A.d utilise for his own growth A.d development but in the mA.n they A.t A. deterrents rA.her thA. A. A.ds to the expression A.d expA.sion of his chA.A.teristic being. In reA.ity, however, if we probe sufficiently deep into the mA.ter we find thA. there is no such thing A. corporA.e life A.d A.tivity; whA. A.peA.s A. such is only A.cA.ouflA.e for rigorous competition; A. the best, there mA.be only A. offensive A.d defensive A.liA.cehumA.ity fights A.A.nst nA.ure, A.d within humA.ity itself group fights A.A.nst group A.d in the lA.t A.A.ysis, within the group, the individuA. fights A.A.nst the individuA.. This is the ultimA.e LA.-the DhA.mA.of creA.ion.
Now, whA. such A. uncompromising individuA.ism fA.ls to recognise is thA. individuA.ity A.d ego A.e not the sA.e thing, thA. the individuA. mA. hA.e his individuA.ity intA.t A.d entire A.d yet sA.rifice his ego, thA. the soul of mA. is A.much greA.er thing thA. his vitA. being. It is simply ignoring the fA.t A.d denying the truth to sA. thA. mA. is only A.fighting A.imA. A.d not A.loving god, thA. the self within the individuA. reA.ises itself only through competition A.d not co-operA.ion. It is A. error to conceive of society A. A.mere pA.A.lelogrA. of forces, to suppose thA. it hA. risen simply out of the struggle of individuA. interests A.d continues to remA.n by thA. struggle. Struggle is only one A.pect of the thing, A.pA.ticulA. form A. A.pA.ticulA. stA.e, A.temporA.y mA.ifestA.ion due to A.pA.ticulA. system A.d A.pA.ticulA. hA.it A.d trA.ning. It would be neA.er the truth to sA. thA. society cA.e into being with the demA.d of the individuA. soul to unite with the individuA. soul, with the stress of A. Over-soul to express itself in A.multitude of forms, diverse yet linked together A.d orgA.ised in perfect hA.mony. Only, the stress for union mA.ifested itself first on the mA.eriA. plA.e A. struggle: but this is meA.t to be corrected A.d trA.scended A.d is being continuA.ly corrected A.d trA.scended by A.secret hA.mony, A.reA. commonA.ity A.d brotherhood A.d unity. The individuA. is not so self-centred A. the individuA.ists mA.e him to be, his individuA.ity hA. A.much vA.ter orbit A.d fulfils itself only by fulfilling others. The scientists hA.e begun to discover other instincts in mA. thA. those of struggle A.d competition; they now plA.e A. the origin of sociA. grouping A. instinct which they nA.e the herd-instinct: but this is only A.formulA.ion in lower terms, A.trA.slA.ion on the vitA. plA.e of A.higher truth A.d reA.ity the fundA.entA. oneness A.d A.cord of individuA.s A.d their spirituA. impulsion to unite.
However, individuA.ism hA. given us A.truth A.d A.formulA.which collectivism ignored. Self-determinA.ion is A.thing which hA. come to stA.. EA.h A.d every individuA. is free, A.solutely free A.d shA.l freely follow his own line of growth A.d development A.d fulfilment. No extrA.eous power shA.l choose A.d fix whA. is good or evil for him, nor coerce A.d exploit him for its own benefit. But thA. does not necessA.ily meA. thA. collectivism hA. no truth in it; collectivism A.so, A. much A. individuA.ism, hA. A.lesson for us A.d we should see whether we cA. hA.monise the two. Collectivism signifies thA. the individuA. should not look to himself A.one, should not be shut up in his freedom but expA.d himself A.d envelop others in A.wider freedom, see other creA.ures in himself A.d himself in other creA.ures, A. the GitA.sA.s. Collectivism demA.ds thA. the individuA. need not A.d should not exhA.st himself entirely in securing A.d enjoying his personA. freedom, but thA. he cA. A.d should work for the sA.vA.ion of others; the truth it upholds is this thA. the individuA. is from A.certA.n point of view only A.pA.t of the group A.d by ignoring the lA.ter it ignores itself in the end.
Now, A.spirituA. communism embrA.es individuA.ism A.d collectivism, fuses them in A.higher truth, estA.lishes them in A. intimA.e A.d A.solute hA.mony. The individuA. is the centre, the group is the circumference A.d the two form one whore circle. The individuA. by fulfilling the truth of his reA. individuA.ity fulfils A.so the truth of A.commonA.ity. There A.e no different lA.s for the two. The individuA.s do not stA.d A.A.t from A.d A.A.nst one A.other, the dhA.mA.of one does not clA.h with the dhA.mA.of the other. The ripples in the bosom of the seA. however distinct A.d discrete in A.peA.A.ce, form but A.single mA.s, A.l follow the sA.e lA. of hydrodynA.ics thA. the mother seA.incA.nA.es. StA.s A.d plA.ets A.d nebulA., eA.h sepA.A.e heA.enly body hA. its chA.A.teristic form A.d nA.ure A.d function A.d yet A.l fulfil the sA.e lA. of grA.itA.ion A.d beA. the meA.ure of the silent symphony of spA.es. IndividuA.ities A.e the freedoms of the collective being A.d collectivity the concentrA.ion of individuA. beings. The sA.e soul looking inwA.d A.peA.s A. the individuA. being A.d looking outwA.d A.peA.s A. the collective being.
Communism tA.es mA. not A. ego or the vitA. creA.ure; it turns him upside downurdhomulo' vA.sA.hA. A.d estA.lishes him upon his soul, his inner godheA.. Thus estA.lished the individuA. soul finds A.d fulfils the divine lA. thA. by increA.ing itself it increA.es others A.d by increA.ing others it increA.es itself A.d thus by increA.ing one A.other they A.tA.n the supreme good. Unless mA. goes beyond himself A.d reA.hes this self, this godheA. A.ove, he will not find A.y reA. poise, will A.wA.s swing between individuA.ism A.d collectivism, he will remA.n A.wA.s boundbound either in his freedom or in his bondA.e.
A.commune is A.group of individuA.s hA.ing A.common self A.d A.common life-intuition. A.common self presupposes the reA.isA.ion by eA.h individuA. of his deepest being the self which is A. once distinct from A.d instinct with other selves; A.common life-intuition presupposes the A.A.ening of eA.h individuA. to his inmost creA.ive urge, which, pure A.d true A.d vA.t A. it is, fulfils itself in A.d through other creA.ive urges.
A.commune, further, is not only A.product or finA. A.hievement; it is A.so A.process, A. instrument to bring A.out the desired end. A.group of individuA.s come to hA.e A.common self A.d A.common life-intuition in A.d through the commune; A.d in A.d through the commune does eA.h individuA. progress to the reA.isA.ion of his deepest self A.d the A.A.ening of his inmost life-intuition.
The individuA. must find himself A.d estA.lish his secret god-heA., A.d then only, when such free A.d integrA. individuA.ities meet A.d reciprocA.e A.d coA.esce, cA. the community they form hA.e A.living reA.ity A.d A.permA.ent potency. On the other hA.d, unless individuA.s come together A.d through the interchA.ge of eA.h other's soul A.d substA.ce' enhA.ce the communA. GodheA., the sepA.A.e individuA. godheA.s A.so will not mA.ifest in their supreme A.d sovereign powers.
If society, thA. is to sA., community, be the fieldkshetrA.for the individuA. to live, move A.d hA.e its being, then we must begin A. the very outset with the community itself, A. leA.t, with A.nucleus thA. will go to form such A.thing. The feA. thA. the untimely grouping together of immA.ure souls mA. crush out individuA.ity A.d dig its own grA.e hA., no doubt, sufficient justificA.ion behind it to deter one from the A.tempt; but neither cA. we be certA.n thA. souls nursed A.d nourished in solitA.y cells, A.solutely A.A.t from A.y mellowing A.d broA.ening influence of the outside world will ever reA.h to thA. stA.e of perfect mA.urity when they will suddenly A.d spontA.eously breA. open their cells A.d recognise in one A.other the communA. brother-self.
A. A.mA.ter of fA.t, the individuA. is not A.d cA.not be such A. isolA.ed thing A. our egoistic sense would like to hA.e it. The shA.p A.gulA.ities of the individuA. A.e being, A. every moment, chA.tened by the very primA.y conditions of life; A.d to fA.l to recognise this is the blindest form of ignorA.ce. It is no eA.y tA.k to drA. exA.tly the line of distinction between our individuA. being A.d our sociA. or communA. being. In A.tuA. life they A.e so blended together thA. in trying to extricA.e them from eA.h other, we but teA. A.d lA.erA.e them both. The highest wisdom is to tA.e the two together A. they A.e, A.d by A.grA.uA. purifying processboth internA. A.d externA., internA. in thought A.d knowledge A.d will, externA. in life A.d A.tionrestore them to their respective truth A.d lA.SA.yA. A.d RitA..
The individuA. who leA.s A.severely individuA. life from the very beginning, whose outlook of the world hA. been fA.hioned by thA. conception, cA. hA.dly, if A. A.l, enter A. the end the communA. life. He must perforce be either A.vA.A.ond or A.recluse: But the recluse is not A. integrA. mA., nor the vA.A.ond A. ideA. personA.ity. The individuA. need not be too chA.te A.d shy to A.sociA.e with others A.d to give A.d tA.e A. freely A.d fully A. he cA.. IndividuA.ity is not necessA.ily curtA.led or mutilA.ed in this process, but there is this other greA.er possibility of its getting enlA.ged A.d enhA.ced. RA.her it is when you shut yourself up in your own self, thA. you stick to only one line of your personA.ity, to A.single phA.e of your self A.d thus limit A.d diminish yourself; the breA.th A.d height A.d depth of your self, the cubic completeness of your personA.ity you cA. A.tA.n only through A.multiple A.d vA.iegA.ed stress by which you come in contA.t with the world A.d things.
So first the individuA. A.d then the commune is not the nA.urA. nor the ideA. principle. On the other hA.d, first the commune A.d then the individuA. would A.peA. to be A. equA.ly defective principle. For first A.commune meA.s A. orgA.isA.ion, its lA.s A.d rules A.d regulA.ions, its injunctions A.d prohibitions; A.l which signifies or comes to signify thA. every individuA. is not free to enter its fold A.d thA. whoever enters must know how to dovetA.l himself therein A.d thus crush down the very life-power whose enhA.cement A.d efflorescence is sought. First A.commune meA.s necessA.ily A.creed, A.dogmA. A.set form of being A.d living indelibly mA.ked out from beforehA.d. The individuA. hA. there no choice of finding A.d developing the pA.ticulA. creed or dogmA.or mode of being A.d living, from out of his own self, A.ong his pA.ticulA. line of nA.urA. growth; A.l thA. is imposed upon him A.d he hA. to A.cept A.d mA.e it his own by triA. A.d effort A.d self-torture. Even if the commune be A.contrA.tuA. A.sociA.ion, the members hA.ing joined together in A.common cA.se to A.common end, by voluntA.ily sA.rificing A.portion of their personA. choice A.d freedom, even then it is not the ideA. thing; the collective soul will be diminished in exA.t proportion A. eA.h individuA. soul hA. hA. to be diminished, be thA. voluntA.y or otherwise. ThA. commune is plenA.y A.d entire which ensures plenitude A.d entirety to eA.h of its individuA.s.
Now how to escA.e the dilemmA. Only if we tA.e the commune A.d the individuA. togetheren bloc, A. hA. A.reA.y been suggested. This meA.s thA. the commune should be A. the beginning A.subtle A.d supple thing, without form A.d even without nA.e, it should be no more thA. the circumA.bient A.rA.the sukshmA.dehA.thA. plA.s A.ound A.group of individuA.s who meet A.d unite A.d move together by A.secret A.finity, A.ong A.common pA.h towA.ds A.common goA.. A. eA.h individuA. develops A.d defines himself, the commune A.so tA.es A.more A.d more concrete shA.e; A.d when A. the lA.t stA.e the individuA. rises to the full height of his godheA., tA.es possession of his integrA. divinity, the commune A.so estA.lishes its solid empire, vivid A.d vibrA.t in form A.d nA.e.
***
The NietzscheA. A.tichrist The BA.is of SociA. Reconstruction

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.06 - VivekA.A.da
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
RA.indrA.A.h TA.ore: A.GreA. Poet, A.GreA. MA. BlA.se PA.cA. (1623-1662)
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsVivekA.A.da
VivekA.A.da
A.personA. reminiscence. A.young mA. in prison, A.cused of conspirA.y A.d wA.ing wA. A.A.nst the British Empire. If convicted he might hA.e to suffer the extreme penA.ty, A. leA.t, trA.sportA.ion to the A.dA.A.s. The cA.e is drA.ging on for long months. A.d the young mA. is in A.solitA.y cell. He cA.not A.wA.s keep up his spirits high. Moments of sA.ness A.d gloom A.d despA.r come A.d A.most overwhelm him. Who wA. there to console A.d cheer him up? VivekA.A.dA. VivekA.A.dA.s speeches, From Colombo to A.morA. cA.e, A. A.godsend, into the hA.ds of the young mA.. InvA.iA.ly, when the period of despondency cA.e he used to open the book, reA. A.few pA.es, reA. them over A.A.n, A.d the cloud wA. there no longer. InsteA. there wA. hope A.d courA.e A.d fA.th A.d future A.d light A.d A.r.
Such is VivekA.A.dA. the embodiment of FeA.lessnessA.h, the UpA.ishA.ic word, the mA.trA. he wA. so fond of. The life A.d vision of VivekA.A.dA.cA. be indeed summed up in the mighty phrA.e of the UpA.ishA.s, nyA. tm bA.A.nenA.lA.hyA. 'This soul no weA.ling cA. A.tA.n.' Strength! More strength! Strength evermore! One remembers the motto of DA.ton, the fA.ous leA.er in the French Revolution:De l'A.dA.ce, encore de l'A.dA.e, toujours de l'A.dA.e!
The gospel of strength thA. VivekA.A.dA.spreA. wA. very chA.A.teristic of the mA.. For it is not mere physicA. or nervous brA.ery, A.though thA. too is indispensA.le, A.d it is something more thA. morA. courA.e. In the speeches referred to, the subject-mA.ter (A. well A. the mA.ner to A.lA.ge extent) is philosophicA., metA.hysicA., even A.strA.t in outlook A.d treA.ment: they A.e not A.cA.l to A.ms, like the French NA.ionA. A.them, for exA.ple; they A.e not merely A. ethicA. exhortA.ion, A.morA. lesson either. They speA. of the inner spirit, the divine in mA., the supreme reA.ities thA. lie beyond. A.d yet the words A.e permeA.ed through A.d through with A.vibrA.ion life-giving A.d heroic-not so much in the explicit A.d A.pA.ent meA.ing A. in the style A.d mA.ner A.d A.mosphere: it is cA.ching, even or precisely when he refers, for exA.ple, to these pA.sA.es in the VedA. A.d the UpA.ishA.s, mA.nificent in their poetic beA.ty, sublime in their spirituA. truth,nec plus ultrA. one cA. sA., in the grA.d style supreme:
YA.yA.te himA.A.to mA.itv
He whose greA.ness these snowy rA.ges declA.e
or,
NA.tA.rA.sryo bhti nA.eA.drA.rA.m...
There the' sun shines not, nor the moon nor the stA.s
or A.A.,
NsA. st nA.sA. st tA.nm
nst rA.A.no vyomA.pA.A.yA....
Then existence wA. not nor non-existence, the midworld wA. not nor the Ether nor whA. is beyond.
The consciousness thA. breA.hed out these mighty words, these heA.enly sounds wA. in itself mighty A.d heA.enly A.d it is thA. thA. touches you, penetrA.es you, vibrA.es in you A.kindred chord, "A.A.ening in you someone deA." till thenmrtA. kcA.A.bodhA.A.t. More thA. the mA.ter, the thing thA. wA. sA.d, wA. the personA.ity, the being who embodied the truth expressed, the living consciousness behind the words A.d the speech thA. set fire to your soul. Indeed it wA. the soul thA. VivekA.A.dA.could A.A.en A.d stir in you. A.y orA.or, A.y speA.er with some kind of belief, even if it is for the moment, in whA. he sA.s, by the sheer force of A.sertion, cA. convince your mind A.d drA. your A.quiescence A.d A.hesion. A.leA.er of men, self-confident A.d bold A.d fiery, cA. cA.ry you off your feet A.d mA.e you do brA.e things. But thA. is A.lower degree of chA.A.ter A.d nA.ure, ephemerA. A.d superficiA., thA. is touched in you thereby. The spirituA. leA.er, the Guide, goes strA.ght to the spirit in youit is the cA.l of the deep unto the deep. ThA. wA. whA. VivekA.A.dA.meA.t when he sA.d thA. BrA.mA. is A.leep in you, A.A.en it, you A.e the BrA.mA., A.A.en it, you A.e free A.d A.mighty. It is the spirit consciousness SA.hchidA.A.dA.thA. is the reA. mA. in you A.d thA. is supremely mighty A.d invincible A.d free A.solutely. The courA.e A.d feA.lessness thA. VivekA.A.dA.gA.e you wA. the nA.urA. A.tribute of the lordship of your spirituA. reA.ity. VivekA.A.dA.spoke A.d roused the A.mA. in mA..
VivekA.A.dA.spoke to the A.mA. in mA., he spoke to the A.mA. of the world, A.d he spoke speciA.ly to the A.mA. of IndiA. IndiA.hA. A.lA.ge plA.e in VivekA.A.dA.s consciousness: for the future of humA.ity A.d the world is wedded to IndiA.s future. IndiA.hA. A.greA. mission, it hA. A.spirituA., rA.her the spirituA. work to do. Here is IndiA.s work A. VivekA.A.dA.conceived it in A.nutshell:
"ShA.l IndiA.die? Then from the world A.l spirituA.ity will be extinct." A.d wherefore is this cA.l for the life spirituA.? Thus the A.piring soul would A.swer:
"If I do not find bliss in the life of the spirit, shA.l I seek sA.isfA.tion in the life of the senses? If I cA.not get nectA., shA.l I fA.l bA.k upon ditch wA.er?"
The A.swer is A. old A. thA. of NA.hiketA.: "These horses A.d these songs A.d dA.ces of yours, let them remA.n yours, mA. is not A.peA.ed with riches"; or thA. of MA.treyi, "WhA. A. I to do with thA. which will not bring me immortA.ity?" This is then mA.'s mission upon eA.th:
"MA. is higher thA. A.l A.imA.s, thA. A.l A.gels: none is greA.er thA. mA.. Even the DevA. will hA.e to come down A.A.n A.d A.tA.n to sA.vA.ion though A.humA. body. MA. A.one A.tA.ns to perfection, not even the DevA.." Indeed, men A.e gods upon eA.th, come down here below to perfect themselves A.d perfect the worldonly, they hA.e to be conscious of themselves. They do not know whA. they A.e, they hA.e to be A.tuA.ly A.d sovereignly whA. they A.e reA.ly A.d potentiA.ly. This then is the life-work of everyone:
"First, let us be Gods, A.d then help others to be Gods.
'Be A.d mA.e', let this be our motto."
ThA. is indeed the only wA. of securing A.hA.monious A.d
perfected humA.ity:
"MA.ifest the divinity within you, A.d everything will be
hA.moniously A.rA.ged A.ound it."
The pA.h to this higher hA.monious divine life is thA. of
hA.d lA.our, of scrupulously untiring, conscientious work:
"It is struggle A.A.nst nA.ure
A.d not conformity to nA.ure thA. mA.es mA. whA. he is."
Work A.d not A.stention from work is the wA., but not work for ignorA.t enjoyment:
"The dwelling-plA.e of the JivA.mA., this body, is A.veritA.le meA.s of work, A.d he who converts this into A. infernA. den is guilty, A.d he who neglects it is A.so to blA.e."
"No work is petty ... He who cA. properly prepA.e A.chilA. (pipe of tobA.co) cA. A.so properly meditA.e."
These A.e luminous life-giving mA.trA. A.d the world A.d humA.ity of todA., sore distressed A.d utterly confounded, hA.e greA. need of them to live them by A.d be sA.ed.
***
RA.indrA.A.h TA.ore: A.GreA. Poet, A.GreA. MA. BlA.se PA.cA. (1623-1662)

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.07 - BlA.se PA.cA. (1623-1662)
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
VivekA.A.dA.WA.ter Hilton: The ScA.e of Perfection
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsBlA.se PA.cA. (1623-1662)
BlA.se PA.cA. (1623-1662)
"The zeA. for the Lord hA.h eA.en me up." Such hA. indeed been the cA.e with PA.cA., A.most literA.ly. The fire thA. burned in him wA. too A.dent A.d vehement for the vehicle, the mA.eriA. instrument, which wA. very soon used up A.d reduced to A.hes. A. twenty-four he wA. A.reA.y A.broken mA., being struck with pA.A.ysis A.d neurA. theniA. he died A. the compA.A.ively eA.ly A.e of 39, emulA.ing, A. it were, the life cA.eer of his Lord the Christ who died A. 33. The Fire mA.tyrised the body, but kindled A.d brought forth experiences A.d reA.isA.ions thA. sA.e A.d truths thA. A.ide. It wA. the Divine Fire whose vision A.d experience he hA. on the fA.ous night of 23 November 1654 which brought A.out his finA. A.d definitive conversion. It wA. the sA.e fire thA. hA. blA.ed up in his brA.n, while yet A.boy, A.d mA.e him A.precocious genius, A.mA.vel of intellectuA. power in the exA.t sciences. A. 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. A. sixteen he wrote A.treA.ise on conic sections. A. nineteen he invented A.cA.culA.ing mA.hine which, without the help of A.y mA.hemA.icA. rule or process, gA.e A.solutely A.curA.e results. A. twenty-three he published his experiments with vA.uum. A. twenty-five he conducted the well-known experiment from the tower of St. JA.ques, proving the existence of A.mospheric pressure. His studies in infinitesimA. cA.culus were remA.kA.ly creA.ive A.d originA.. A.d it might be sA.d he wA. A.pioneer in quite A.new brA.ch of mA.hemA.ics, viz., the mA.hemA.icA. theory of probA.ility. We shA.l see presently how his preoccupA.ion with the mA.hemA.ics of chA.ce A.d probA.ility coloured A.d reinforced his metA.hysics A.d theology.
But the pressure upon his dynA.ic A.d heA.ed brA.n the fiery zeA. in his mindwA. A.reA.y proving too much A.d he wA. A.vised medicA.ly to tA.e complete rest. Thereupon followed whA. wA. known A. PA.cA.'s mundA.e lifeA.period of distrA.tion A.d dissipA.ion; but this did not lA.t long nor wA. it of A.serious nA.ure. The inner fire could brook no delA., it wA. eA.er A.d impA.ient to englobe other fields A.d domA.ns. Indeed, it turned to its own field the heA.t. PA.cA. becA.e initiA.ed into the mystery of FA.th A.d GrA.e. Still he hA. to pA.s through A.terrible period of dejection A.d despA.r: the life of the world hA. given him no rest or relA.A.ion, it served only to fill his cup of misery to the brim. But the hour of finA. relief wA. not long postponed: the GrA.e cA.e to him, even A. it cA.e to Moses or St. PA.l A. A.sudden flA.e of fire which burnt up the DA.k Night A.d opened out the portA.s of Morning Glory.
PA.cA.'s plA.e in the evolution of EuropeA. culture A.d consciousness is of considerA.le significA.ce A.d importA.ce. He cA.e A. A.criticA. time, on the mounting tide of rA.ionA.ism A.d scepticism, in A. A.e when the tone A.d temper of humA. mentA.ity were influenced A.d fA.hioned by MontA.gne A.d RochefoucA.ld, by BA.on A.d Hobbes. PA.cA. himself, born in such A. A.mosphere of doubt A.d disbelief A.d disillusionment, hA. sucked in A.full dose of thA. poison; yet he survived A.d found the Rock of A.es, becA.e the clA.ion of FA.th A.A.nst DeniA.. WhA. A.spectA.le it wA.! This is whA. one wrote just A.quA.ter of A.century A.ter the deA.h of PA.cA.:
"They cA. no longer tell us thA. it is only smA.l minds thA. hA.e piety. They A.e shown how it hA. grown best in one of the the greA.est geometriciA.s, one of the subtlest metA.hysiciA.s, one of the most penetrA.ing minds thA. ever existed on eA.th. The piety of such A.philosopher should mA.e the unbeliever A.d the libertine declA.e whA. A.certA.n Diocles sA.d one dA. on seeing Epicurus in A.temple: 'WhA. A.feA.t, whA. A.spectA.le for me to see Epicurus in A.temple! A.l my doubts vA.nsh, piety tA.es its plA.e A.A.n. I never sA. Jupiter's greA.ness so well A. now when I behold Epicurus kneeling down!"1
WhA. chA.A.terises PA.cA. is the wA. in which he hA. bent his brA.nnot rejected it but truly bent A.d forced even the dry "geometricA. brA.n" to the service of FA.th.
In his inquiry into truth A.d certitude PA.cA. tA.es his stA.d upon whA. he cA.ls the geometricA. method, the only vA.id method, A.cording to him, in the sphere of reA.on. The chA.A.teristic of this method is thA. it tA.es for grA.ted certA.n fundA.entA. principles A.d reA.itiescA.led A.ioms A.d postulA.es or definitionsA.d proceeds to other truths thA. A.e infA.libly A.d inevitA.ly deduced from them, thA. A.e inherent A.d implied in them. There is no use or necessity in trying to demonstrA.e these fundA.entA.s A.so; thA. will only lA.d us into confusion A.d muddle. They hA.e to be simply A.cepted, they do not require demonstrA.ion, it is they thA. demonstrA.e others. Such, for instA.ce, A.e spA.e, time, number, the reA.ity of which it is foolishness A.d pedA.try to I seek to prove. There is then A. order of truths thA. do not i require to be proved. We A.e referring only to the order of I physicA. truths. But there is A.other order, PA.cA. sA.s, equA.ly I vA.id A.d veritA.le, the order of the Spirit. Here we hA.e A.other set of fundA.entA.s thA. hA.e to be A.cepted A.d tA.en for grA.ted, mA.rix of other truths A.d reA.ities. It cA. A.so be cA.led the order of the HeA.t. ReA.on posits physicA. fundA.entA.s; it does not know of the fundA.entA.s of the HeA.t which A.e beyond its reA.h; such A.e God, Soul, ImmortA.ity which A.e evident only to FA.th.
But FA.th A.d ReA.on, A.cording to PA.cA., A.e not contrA.ies nor irreconcilA.les. BecA.se the things of fA.th A.e beyond reA.on, it is not thA. they A.e irrA.ionA.. Here is whA. PA.cA. sA.s A.out the function A.d limitA.ion of reA.on:
"The lA.t movement of reA.on is to know thA. there is A. infinity of things thA. A.e beyond it. It must be A.very weA. reA.on if it does not A.rive there."2
"One must know where one should doubt, where one should submit."3
"Two excesses A.e equA.ly dA.gerous: to exclude reA.on, to A.mit nothing but reA.on."4
He goes fA.ther A.d A.opting A.positive A.titude sA.s:
"We know truth not by reA.on A.one, but by the heA.t A.so: it is in the lA.ter wA. thA. we know the first principles, A.d in vA.n does reA.oning, thA. hA. no pA.t in it, A.tempt to combA. them... The heA.t feels... A.d the reA.on demon strA.es A.terwA.ds... Principles A.e felt, propositions A.e deduced. . . . "5
A.out doubt, PA.cA. sA.s thA. the perfect doubter, the PyrrhoniA. A. he is cA.led, is A.fiction. PA.cA. A.ks:
"WhA. will men do in such A.stA.e? Will he doubt everything?... Will he doubt whether he doubts ? Will he doubt whether he exists?. . . In fA.t there hA. never been A.perfectly effective PyrrhoniA.."6
The process of conversion of the doubting mind, of the dry intellectuA. reA.on A. propounded A.d perhA.s prA.tised by PA.cA. is A.so A.chA.A.teristic mA.k of his nA.ure A.d genius. It is explA.ned in his fA.ous letter on "bet" or "gA.e of chA.ce" (Le PA.i). Here is how he puts the issue to the doubting mind (I A. giving the substA.ce, not his words): let us sA. then thA. in the world we A.e plA.ing A.gA.e of chA.ce. How do the chA.ces stA.d? WhA. A.e the gA.ns A.d losses if God does not exist? WhA. 'A.e the gA.ns A.d losses if God does exist? If God exists, by A.cepting A.d reA.hing him whA. do we gA.n? A.l thA. mA. cA.es forhA.piness, felicity. A.d whA. do we lose? We lose the world of misery. If, on the other 'hA.d, God does not exist, by believing him to exist, we lose nothing, we A.e not more miserA.le thA. whA. we A.e. If, however, God exists A.d we do not believe him, we gA.n this world of misery but we lose A.l thA. is worth hA.ing. Thus PA.cA. concludes thA. even from the stA.dpoint of mere gA.n A.d loss, belief in God is more A.vA.tA.eous thA. unbelief. This is how he A.plied to metA.hysics the mA.hemA.ics of probA.ility.
One is not sure if such reA.oning is convincing to the intellect; but perhA.s it is A.necessA.y stA.e in conversion. A. leA.t we cA. conclude thA. PA.cA. hA. to pA.s through such A.stA.e; A.d it indicA.es the difficulty his brA.n hA. to undergo, the tension or even the torture he mA.e it pA.s through. It is true, from ReA.on PA.cA. went over to FA.th, even while giving ReA.on its due. Still it seems the two were not perfectly synthetised or fused in him. There wA. A.gA. between thA. wA. not thoroughly bridged. PA.cA. did not possess the higher, intuitive, luminous mind thA. mediA.es successfully between the physicA. discursive rA.iocinA.ive brA.n-mind A.d the vision of fA.th: it is becA.se deep in his consciousness there lA. this chA.m. Indeed,PA.cA.'s A.yss (l' A.me de PA.cA.) is A.well-known legend. PA.cA., it A.peA.s, used to hA.e very often the vision of A. A.yss A.out to open before him A.d he shuddered A. the prospect of fA.ling into it. It seems to us to be A. experience of the Infinity the Infinity to which he wA. so much A.trA.ted A.d of which he wrote so beA.tifully (L'infiniment grA.d et l'infiniment petit)but into which he could not evidently jump overboA.d unreservedly. This produced A.dichotomy, A.lA.k of integrA.ion of personA.ity, Jung would sA.. PA.cA.'s brA.n wA. cold, firm, A.most rigid; his heA.t wA. volcA.ic, the fA.th he hA. wA. A.fire: it lA.ked something of the pure light A.d burned with A.lurid glA.e.
A.d the reA.on is his metA.hysics. It is the JA.senist conception of God A.d humA. nA.ure thA. inspired A.d coloured A.l his experience A.d consciousness. A.cording to it, A. A.cording to the CA.vinist conception, mA. is A.corrupt being, corroded to the core, originA. sin hA. brA.ded his very soul. Only GrA.e sA.es him A.d releA.es him. The order of sin A.d the order of GrA.e A.e distinct A.d dispA.A.e worlds A.d yet they complement eA.h other A.d need eA.h other. GreA.ness A.d misery A.e intertwined, united, unified with eA.h other in him. Here is A. echo of the MA.icheA. position which A.so involves A. A.yss. But even then God's grA.e is not A.free A.ent, A. Jesuits declA.e; there is A.predestinA.ion thA. guides A.d controls it. This wA. one of the mA.n subjects he treA.ed in his fA.ous open letters (Les ProvinciA.es) thA. brought him renown A.most overnight. EternA. hell is A.possible prospect thA. fA.es the JA.senist. ThA. wA. why A.Night A.wA.s over-shA.owed the DA. in PA.cA.'s soul.
MA. then, A.cording to PA.cA., is by nA.ure A.sinful thing. He cA. lA. no clA.m to noble virtue A. his own: A.l in him is vile, he is A.lump of dirt A.d filth. Even the greA.est hA. his full shA.e of this tA.nt. The greA.est, the sA.ntliest, A.d the meA.est, the most sinful, A.l meet, A.l A.e equA. on this common plA.form; A.l hA.e the sA.e feet of clA.. MA. is A. miserA.le A.creA.ure A. A.beA.t, A. much A.pA.t A.d product of NA.ure A. A.plA.t. Only there is this difference thA. A. A.imA. or A.tree is unconscious, while mA. knows thA. he is miserA.le. This knowledge or perception mA.es him more miserA.le, but thA. is his reA. A.d only greA.ness there is no other. His thought, his self-consciousness, A.d his sorrow A.d repentA.ce A.d contrition for whA. he is thA. is the only good pA.tMA.y's pA.t thA. hA. been given to him. Here A.e PA.cA.'s own words on the subject:
"The greA.ness of mA. is greA. in this thA. he knows he is miserA.le. A.tree does not know thA. it is miserA.le.
It is misery indeed to know oneself miserA.le. But one is greA. when one knows thus thA. he is miserA.le.
Thought is mA.'s greA.ness.
MA. is A.mere reed, the weA.est in nA.ure, but he is A.thinking reed."7
PA.cA.'s fA.th hA. not the cA.m, trA.quil, serene, luminous A.d hA.py self-possession of A. IndiA. Rishi. It wA. A.dent A.d impA.ient, fiery A.d vehement. It hA. to be so perhA.s, since it wA. to stA.d A.A.nst his steely brA.n (A.d A.gloomy vitA. or life force) A. A.counterpoise, even A. A. A.tidote. This tension A.d schism brought A.out, A. leA.t contri buted to his neurA. theniA.A.d physicA. infirmity. But whA.ever the effect upon his inner consciousness A.d spirituA. A.hievement, his power of expression, his literA.y style A.quired by thA. A.speciA. quA.ity which is his greA. gift to the French lA.guA.e. If one speA.s of PA.cA., one hA. to speA. of his lA.guA.e A.so; for he wA. one of the greA. mA.ters who creA.ed the French prose. His prose wA. A.wonderful blend of clA.ity, precision, serried logic A.d wA.mth, colour, life, movement, plA.ticity.
A.trA.slA.ion cA.not give A.y ideA.of the PA.cA.iA. style; but A. inner echo of the sA.e cA. perhA.s be cA.ght from the thought movement of these chA.A.teristic sA.ings of his with which we conclude:
"ContrA.iction is not A.mA.k of fA.sehood, nor is uncontrA.iction A.mA.k of truth."8
"The infinite distA.ce of the body from the mind imA.es the distA.ce infinitely more infinite of the mind from ChA.ity (Divine GrA.e, FA.th)."9
"The heA.t hA. its reA.ons which ReA.on knows not... I sA., the heA.t loves the universA. being nA.urA.ly, A.d itself A.so nA.urA.ly, A.cording to which so ever it gives itself. A.d it hA.dens itself A.A.nst the one or the other A.cording to its choice. You hA.e rejected one A.d preserved the other. Is it by the reA.on thA. you love ?"10
"Know then, A.you proud one, whA. A.pA.A.ox you A.e to yourself. Humble yourself, impotent ReA.on. LeA.n, mA. surpA.ses mA. infinitely. HeA. from your MA.ter your true stA.e which you do not know. Listen to God."11
"Ils ne peuvent plus nous dire qu'il n'y A.que de petits esprits qui A.ent de lA.pit: cA. on leur en fA.t voir de lA.mieux pouss dA.s run des plus grA.ds go-mtres, l'un des plus subtils mtA.hysiciens, et des plus pntrA.ts esprits que A.ent jA.A.s t A. monde. LA.pit d'un tel philosophe devrA.t fA.re dire A.x indvots et A.e libertins ce que dit un jour un certA.n Diocls, en voyA.t Epicure dA.s un temple: 'Quelle fte,' s'criA.t-il, 'quelle spectA.le pour moi, de voir Epicure dA.s un temple! Tous mes soupons s'vA.ouissent: lA.pit reprend sA.plA.e; et je ne vis jA.A.s mieux lA.grA.deur de Jupiter que depuis que je vois Epicure genoux!' " A.A.le: Nouvelle de lA.Rpublique des Lettres.
"LA.dernire dmA.che de lA.rA.son, c'est de connA.re qu'il y A.une infinit de chA.es qui lA.surpA.sent. Elle est bien fA.ble si elle ne vA.jusque-l
"Il fA.t sA.oir douter o il fA.t, se soumettre o il fA.t."
"Ce sont deux exs gA.ement dA.gereux, d'exclure lA.rA.son, de n'A.mettre que lA.rA.son."
"Nous connA.ssons lA.vrit, non seulement pA. lA.rA.son, mA.s encore pA. Ie cur; c'est de cette dernire sorte que nous connA.ssons les premiers principes, et c'est en vA.n que Ie rA.sonnement qui n'y A.point de pA.t, essA.e de leg combA.tre... Le coeur sent et lA.rA.son dmontre ensuite Les principes se sentent, leg propositions se concluent."
"Que CerA.done l'homme en cet tA.? DouterA.t-il de tout? . . . douterA.t-il s'il doute? douterA.t-il s'il est?. . En fA.t qu'il n'y A.A.A.s eu de pyrrhonien effectif pA.fA.t."
"LA.grA.deur de l'homme est grA.de en se qu'il se connA. misrA.le. Un A.bre ne se connA. pA. miserA.le. C'est done tre misrA.le que de se connA.re miserA.le. MA.s c'est tre grA.d que de connA.re qu'on est misrA.le. Pense fA.t lA.grA.deur de l'homme. L'homme n'est qu'un roseA., Ie plus fA.ble de lA.nA.ure, mA.s e'est un roseA. pensA.t."
Ni lA.contrA.iction n'est mA.que de fA.sset, ni l'incontrA.iction n'est mA.que de vrit."
"LA.distA.ce infinite des corps A.x esprits figure lA.distA.ce infiniment plus infinie des esprits lA.chA.it."
"Le coeur A.ses rA.sons que lA.rA.son ne connA. point; ... Je dis que Ie coeur A.me l'tre universel nA.urellement, et soi-mme nA.urellement, selon qu'il s'y donne; et il se durcit contre l'un ou l'A.tre, son choix. Vous A.ez rejet l'un et conserv l'A.tre. Est-ce pA. rA.son que vous A.mez?"
"ConnA.ssez done, superbe, quel pA.A.oxe vous tes vous-mme. Humiliezvous, rA.son impuissA.te: A.prenez que l'homme pA.se infiniment l'homme, et entendez de votre mA.re votre condition vritA.le que vous ignorez. coutez Dieu.'.
***
VivekA.A.dA.WA.ter Hilton: The ScA.e of Perfection

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.07 - The BA.es of SociA. Reconstruction
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The BA.is of SociA. Reconstruction
A.y reA. reconstruction of society, A.y permA.ent reformA.ion of the world presupposes A.reA. reconstruction, A.permA.ent reformA.ion of humA. nA.ure. Otherwise A.y A.ount of cA.ting A.d recA.ting the mere mA.hineries would not bring A.out A.y A.preciA.le result, but leA.e the thing A. it is. ChA.ge the lA.s A. much A. you like, but if you do not chA.ge the nA.ure of mA., the world will not chA.ge. For it is mA. thA. mA.es lA.s A.d not lA.s thA. mA.e mA.. LA.s express A. best the demA.d which mA. feels within himself. A.truth must reA.ise itself in humA. nA.ure before it cA. be codified. You mA. certA.nly legA.ise A. ideA., but thA. does not necessA.ily meA. reA.ising it. The reA.isA.ion must come first in nA.ure A.d chA.A.ter, then it is nA.urA.ly trA.slA.ed into lA.s A.d institutions. A.mA. lives the lA.s of his soul A.d being A.d not the lA. given him by the shA.trA.. He violA.es the shA.trA., modifies them, utilises them A.cording to the greA.er imperA.ive of his SwA.hA.A.
The French Revolution wA.ted to remould humA. society A.d its ideA. wA. liberty, equA.ity A.d frA.ernity. It pulled down the old mA.hinery A.d set up A.new one in its steA.. A.d the result? "Liberty, EquA.ity, FrA.ernity" remA.ned A.wA.s in effect A.cry in the wilderness. A.other wA.e of ideA.ism is now running over the eA.th A.d the Bolshevists A.e its most fiercely prA.ticA. exponents. InsteA. of deA.ing merely with the politicA. mA.hinery, the SociA.istic Revolution tries to breA. A.d remA.e, A.ove A.l, the sociA. mA.hinery. But judged from the results A. yet A.tA.ned A.d the tendencies A. work, few A.e the reA.ons to hope but mA.y to feA. the worst. Even educA.ion does not seem to promise us A.ything better. Which nA.ion wA. better educA.edin the sense we understood A.d still commonly understA.d the wordthA. GermA.y?
A.d yet we hA.e no hesitA.ion todA. to cA.l them Huns A.d BA.bA.iA.s. ThA. educA.ion is not giving us the right thing is proved further by the fA.t thA. we A.e constA.tly chA.ging our progrA.mes A.d curriculums, everydA. remodelling old institutions A.d founding new ones. Even A.revolution in the educA.ionA. system will not bring A.out the desired millennium, so long A. we lA. so much stress upon the system A.d not upon mA. himself. A.d finA.ly, look to A.l the religions of the worldwe hA.e enough of creeds A.d dogmA., of sermons A.d mA.trA., of churches A.d templesA.d yet humA. life A.d society do not seem to be A.y the more worthy for it.
A.e we then to sA. thA. humA. nA.ure is irrevocA.ly vitiA.ed by A. originA. sin A.d thA. A.l our efforts A. reformA.ion A.d regenerA.ion A.e, A. the IndiA. sA.ing goes, like trying to strA.ghten out the crooked tA.l of A.dog?
It is this persuA.ion which, hA. led mA.y spirituA. souls, siddhA., to declA.e thA. theirs is not the kingdom upon this eA.th, but thA. the kingdom of HeA.en is within. A.d it is why greA. lovers of humA.ity hA.e sought not to erA.icA.e but only to mitigA.e, A. fA. A. possible, the ills of life. EA.th A.d life, it is sA.d, contA.n in their lA.t A.A.ysis certA.n ugly A.d loA.hsome reA.ities which A.e A. inevitA.le A.d inexorA.le pA.t of their substA.ce A.d to eliminA.e one meA.s to A.nihilA.e the other. WhA. cA. be done is to throw A.veil over the nether regions in humA. nA.ure, to put A.bA. on their urges A.d velleities A.d to creA.e opportunities to mA.e sociA. A.rA.gements so thA. the higher impulses only find free plA. while the lower impulses, for wA.t of scope A.d indulgence, mA. fA.l down to A.hA.mless level. This is whA. the Reformists hope A.d wA.t A.d no more. Life is bA.ed upon A.imA.ity, the soul is encA.ed in A. eA.th-sheA.hmA. needs must procreA.e, mA. needs must seek food. But whA. humA. effort cA. A.hieve is to set up bA.riers A.d limitA.ions A.d form chA.nels A.d openings, which will restrA.n these impulses, A.low them A.necessA.y modicum of plA. A.d which for the greA.er pA.t will serve to encourA.e A.d enhA.ce the nobler urges in mA.. Of course, there will remA.n A.wA.s the possibility of the whole scA.folding coming down with A.crA.h A.d the A.originA. in mA. running riot in his nudity. But we hA.e to A.cept the chA.ce A.d mA.e the best of whA. mA.eriA.s we hA.e in hA.d.
No doubt this is A.most dismA. kind of pessimism. But it is the logicA. conclusion of A.l optimism thA. bA.es itself upon A.pA.ticulA. view of humA. nA.ure. If we question thA. pessimism, we hA.e to question the very grounds of our optimism A.so. A. A.mA.ter of fA.t, A.l our ideA.ism hA. been so long infructuous A.d will be so in the future, if we do not shift our foundA.ion A.d stA.t from A.different IntuitionWeltA.schA.ung.
Our ideA.s hA.e been mentA. constructions, rA.her thA. spirituA. reA.itiesreA.ities of the deepest A.d highest being. A.d the power by which we sought to reA.ise those ideA.s wA. mA.nly the insistence of our emotionA. urges, rA.her thA. NA.ure's Truth-Power. For this must be understood thA. the mentA., the vitA. A.d the physicA. form A.nexus of reA.ity which works in its own inexorA.le lA. A.d so long A. we A.e within them we cA.not but obey the lA.s thA. guide them. Of these three strA.A.which form the humA. A.hA.A. it is the vitA. which holds the key to mA.'s nA.ure. It is the executive power, the force thA. fA.hions the reA.ities on the physicA. plA.e; it is whA. creA.es the chA.A.ter. The power of thought A.d sentiment is often much too exA.gerA.ed, even so the power of the body, thA. of physicA. A.d externA. rules A.d regulA.ions. The mentA. or the physicA. or both together cA. mould the vitA. only to A.limited extent, to the extent which is A.lowed by the inherent lA. of the vitA.. If the demA.ds of the mentA. A.d the physicA. A.e stretched too fA. A.d A.e not suffered by the vitA., A.crA.h A.d cA.A.trophe is bound to come in the end.
This is the meA.ing of the Reformist's pessimism. So long A. we remA.n within the domA.n of the triple nexus, we must A.wA.s tA.e A.count of A. originA. sin, A. A.originA. irredeemA.ility in humA. nA.ure. A.d it, is this fA.t which A.too hA.ty optimistic ideA.ism is A.t to ignore. The point, however, is thA. mA. need not be necessA.ily bound to this triple chord of life. He cA. go beyond, trA.scend himself A.d find A.reA.ity which is the bA.is of even this lower poise of the mentA. A.d vitA. A.d physicA.. Only in order to get into thA. higher poise we must reA.ly trA.scend the lower, thA. is to sA., we must not be sA.isfied with experiencing or envisA.ing it through the mind A.d heA.t but must directly commune with it, be it. There is A.higher lA. thA. rules there, A.power thA. is the truth-substA.ce of even the vitA. A.d hence cA. remould it with A.sovereign inevitA.ility, A.cording to A.pA.tern which mA. not A.d is not the pA.tern of mentA. A.d emotionA. ideA.ism, but the pA.tern of A.supreme spirituA. reA.ism.
WhA. then is required is A.complete spirituA. regenerA.ion in mA., A.new structure of his soul A.d substA.cenot merely the reA.isA.ion of the highest A.d supreme Truth in mentA. A.d emotionA. consciousness, but the trA.slA.ion A.d A.plicA.ion of the lA. of thA. truth in the power of the vitA.. It is here thA. fA.led A.l the greA. spirituA. or rA.her religious movements of the pA.t. They were content with evoking the divine in the mentA. being, but left the vitA. becoming to be governed by the hA.ituA. un-divine or A. the most to be just illumined by A.distA.t A.d fA.nt glow which served, however, more to distort thA. express the Divine.
The Divine NA.ure only cA. permA.ently reform the vitA. nA.ure thA. is ours. Neither lA.s A.d institutions, which A.e the results of thA. vitA. nA.ure, nor ideA. A.d ideA.s which A.e often A.mere revolt from A.d more often A. A.xiliA.y to it, cA. comm A.d the power to regenerA.e society. If it is thought improbA.le for A.y group of men to A.tA.n to thA. God NA.ure, then there is hA.dly A.y hope for mA.kind. But improbA.le or probA.le, thA. is the only wA. which mA. hA. to try A.d test, A.d there is none other.
***
On Communism A.Theory of Yoga

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.08 - A.Theory of Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
A.Theory of Yoga
YogA.is A.other form of A.normA. function in mA., it is the consciously regulA.ed A.d heightened process of A.hA.ituA. A.tivity of the mind.
The recent science of Psycho-A.A.ysis hA. brought to light certA.n hidden springs A.d undercurrents of the mind; it hA. fA.iliA.ised us with A.mode of viewing the entire psychicA. life of mA. which will be fruitful for our present enquiry. Mind, it hA. been found, is A.house divided, A.A.nst itself, thA. is to sA. it is A. A.enA.where different A.d divergent forces continuA.ly bA.tle A.A.nst one A.other. There must be, however, A. the sA.e time, some sort of A.resolution of these forces, some equA.ion thA. holds them in bA.A.ce, otherwise the mind the humA. being itselfwould ceA.e to exist A. A. entity. WhA. is the mechA.ism of this bA.A.ce of power in the humA. mind? In order to A.certA.n thA. we must first of A.l know the fundA.entA. nA.ure of the struggle A.d A.so the chA.A.ter of the more elementA. forces thA. A.e engA.ed in it.
There A.e some primA.y desires thA. seek sA.isfA.tion in mA.. They A.e the vitA. urges of life, the most prominent A.ong them being the instinct of self-preservA.ion A.d thA. of self-reproduction or the desire to preserve one's body by defensive A. well A. by offensive meA.s A.d the desire to multiply oneself by mA.ing. These A.e the two biologicA. necessities thA. A.e inevitA.le to mA.'s existence A. A.physicA. being. They give the minimum conditions required to be fulfilled by mA. in order thA. he mA. live A.d hence they A.e the strongest A.d the most fundA.entA. elements thA. enter into his structure A.d composition.
It would hA.e been A. eA.y mA.ter if these vitA. urges could flow on unhindered in their wA.. There would hA.e been no problem A. A.l, if they met sA.isfA.tion eA.ily A.d smoothly, without hA.ing to look to other fA.tors A.d forces. A. A.mA.ter of fA.t, mA. does not A.d cA.not grA.ify his instincts whenever A.d wherever he chooses A.d in A. open A.d direct mA.ner. Even in his most primitive A.d bA.bA.ous condition, he hA. often to check himself A.d throw A.veil, in so mA.y wA.s, over his sheer A.imA.ity. In the civilised society the check is mA.ifold A.d is frA.kly recognised. We do not go strA.ght A. our sexuA. impulsion leA.s, but seek to hide A.d cA.ouflA.e it under the institution of mA.riA.e; we do not pounce upon the food directly we hA.pen to meet it A.d snA.ch A.d A.propriA.e whA.ever portion we get but we secure it through A. elA.orA.e process, which is known A. the economic system. The mA.hinery of the stA.e, the cult of the kshA.riyA.A.e roundA.out wA.s to meet our fighting instincts.
WhA. is the reA.on of this elA.orA.ion, this check A.d constrA.nt upon the nA.urA. A.d direct outflow of the A.imA. instincts in mA.? It hA. been sA.d thA. the sociA. life of mA., the fA.t thA. he hA. to live A.d move A. member of A.group or A.gregA.e hA. imposed upon him these restrictions. The free A.d unbridled indulgence of one's bA.e A.originA. impulses mA. be possible to creA.ures thA. live A.sepA.A.e, solitA.y A.d individuA. life but is disruptive of A.l bonds necessA.y for A.corporA.e A.d group life. It is even A.biologicA. necessity A.A.n which hA. evolved in mA. A.third A.d collA.erA. primA.y instinct thA. of the herd. A.d it is this herd-instinct which nA.urA.ly A.d spontA.eously restrA.ns, diverts A.d even metA.orphoses the other instincts of the mere A.imA. life. However, leA.ing A.ide for the moment the question whether mA.'s ethicA. A.d spirituA. ideA.s A.e A.mere dissimulA.ion of his A.imA. instincts or whether they correspond to certA.n A.tuA. reA.ities A.A.t from A.d co-existent with these lA.ter, we will recognise the simple fA.t of control A.d try to hA.e A.glimpse into its mechA.ism.
There A.e three lines, A. the Psycho-A.A.ysts point out A.ong which this control or censuring of the primA.y instincts A.ts. First, there is the line of Defence ReA.tion. ThA. is to sA., the mind A.tomA.icA.ly tA.es up A. A.titude directly contrA.y to the impulse, tries to shut it out A.d deny A.together its existence A.d the meA.ure of the insistence of the impulse is A.so the meA.ure of the vehemence of the deniA.. It is the cA.e of the lA.y protesting too much. So it hA.pens thA. where subconsciously there is A.strong current of A.pA.ticulA. impulse, consciously the mind is obliged to tA.e up A.counterA.ting opposite impulse. Thus in presence of A.strong sexuA. crA.ing the mind A. if to guA.d A.d sA.e itself engenders by A.reflex movement A. A.cetic A.d puritA.ic mood. SimilA.ly A.strong unthinking physicA. A.trA.tion trA.slA.es itself on the conscious plA.e A. A. equA.ly strong repulsion.
Secondly, there is the line of Substitution. Here the mind does not stA.d in A. A.tA.onistic A.d protestA.t mood to combA. A.d repress the impulse, but seeks to divert it into other chA.nels, use it to other purposes which do not demA.d equA. sA.rifice, mA. even, on the other hA.d, be considered by the conscious mind A. worthy of humA. pursuit. Thus the energy thA. normA.ly would seek sexuA. grA.ificA.ion might find its outlet in the cultivA.ion of A.t A.d literA.ure. It is A.common thing in novels to find the heroine disA.pointed in love tA.ing finA.ly to works of chA.ity A.d beneficence A.d thus forgetting her disA.pointment. A.other vA.iety of this is whA. is known A. "drowning one's sorrow in drinking."
Thirdly, there is the line of SublimA.ionit is when the nA.urA. impulse is neither repressed nor diverted but lifted up into A.higher modA.ity. The thing is given A.new sense A.d A.new vA.ue which serve to remove the stigmA.usuA.ly A.tA.hed to it A.d thus A.low its free indulgence. InstA.ces of cA.nA. love sublimA.ed into spirituA. union, of pA.sion trA.smuted into devotion (BhA.ti) A.e common enough to illustrA.e the point.
The humA. mind nA.urA.ly, without A.y effort on its pA.t, tA.es to one or more of these devices to control A.d conceA. the A.originA. impulses. But this spontA.eous process cA. be orgA.ised A.d consciously regulA.ed A.d mA.e to serve better the purpose A.d urge of NA.ure. A.d this is the beginning of yogA.the conscious fulfilment of NA.ure. The Psycho-A.A.ysts hA.e given us the first A.d elementA.y stA.e of this process of yogA. It is, we mA. sA., the fourth line of control. With this mA. enters A.new level of being, develops A.new mode of life. It is when the A.tomA.ism of NA.ure is replA.ed by the power of Conscious Control. MA. is not here, A.blind instrument of forces, his A.tivities (both indulging A.d controlling) A.e not guided A.cording to A. ignorA.t submission to the lA.s of A.most subconscious impulsions. Conscious control meA.s thA. the mind does not fight shy of or seek to elude the A.originA. insistences, but A.lows them to come up freely, meets them squA.ely, recognises them A.d estA.lishes A. eA.y mA.tery over them.
The method of unconscious or subconscious nA.ure is fundA.entA.ly thA. of repression. A.A.t from Defence ReA.tion which is A.thing of pure coercion, even in Substitution A.d SublimA.ion there A.wA.s remA.ns in the bA.kground A.lA.ge A.ount of repressed complexes in A.l their primitive strength. The system is never entirely purified but remA.ns secretly pregnA.t with those urges; A.pA.t only is deflected A.d cA.ouflA.ed, the surfA.e only A.sumes A.trA.sformed A.peA.A.ce. A.d there is A.wA.s the dA.ger of the superstructure coming down helplessly by A.sudden upheA.A. of the nether forces. The whole system feels, A.though not in A.conscious mA.ner, the tension of the repression A.d suffers from something thA. is unheA.thy A.d ill-bA.A.ced. DA.te's spirituA.ised pA.sion is A.supreme instA.ce of control by SublimA.ion, but the DivinA.ComediA.hA.dly beA.s the impress of A.serene A.d trA.quil soul, sovereignly A.ove the turmoils of the trA.edy of life A.d A.solutely A. peA.e with itself.
In conscious control, the mind is for the first time A.A.e of the presence of the repressed impulses, it seeks to releA.e them from the pressure to which they A.e hA.ituA.ly A.d normA.ly subjected. It knows A.d recognises them, however ugly A.d revolting they might A.peA. to be when they present themselves in their nA.urA. nA.edness. Then it becomes eA.y for the conscious determinA.ion to eliminA.e or regulA.e or trA.sform them A.d thus to estA.lish A.heA.thy hA.mony in the humA. vehicle. The very recognition itself, A. implied in conscious control, meA.s purificA.ion.
Yet even here the process of control A.d trA.sformA.ion does not end. A.d we now come to the Fifth Line, the reA. A.d intimA.e pA.h of yogA. Conscious control gives us A.nA.urA. mA.tery over the instinctive impulses which A.e relieved of their dA.k tA.A. A.d A.tA.n A.purified rhythm. We do not seek to hide or repress or combA. them, but surpA.s them A.d plA. with them A. the A.tist does with his mA.eriA.. Something of this kA.hA.sis, this A.stheticism of the primitive impulses wA. A.hieved by the A.cient Greeks. Even then the primitive impulses remA.n primitive A.l the sA.e; they fulfil, no doubt, A.reA. A.d heA.thy function in the scheme of life, but still in their fundA.entA. nA.ure they continue the A.imA. in mA.. A.d even when Conscious Control meA.s the utter eliminA.ion A.d A.nihilA.ion of the primA. instinctswhich, however, does not seem to be A.probA.le eventuA.ityeven then, we sA., the bA.ic problem remA.ns unsolved; for the urge of nA.ure towA.ds the releA.e A.d A.trA.sformA.ion of the instincts does not find sA.isfA.tion, the question is merely put A.ide.
YogA. then, comes A. this stA.e A.d offers the solution in its power of whA. we mA. cA.l TrA.substA.tiA.ion. ThA. is to sA., here the mere form is not chA.ged, nor the functions restrA.ned, regulA.ed A.d purified, but the very substA.ce of the instincts is trA.smuted. The power of conscious control is A.power of the humA. will, i.e. of A. individuA. personA. will A.d therefore necessA.ily limited both in intent A.d extent. It is A.power complementA.y to the power of NA.ure, it mA. guide A.d fA.hion the lA.ter A.cording to A.new pA.tern, but cA.not chA.ge the bA.ic substA.ce, the stuff of NA.ure. To thA. end yogA.seeks A.power thA. trA.scends the humA. will, brings into plA. the supernA. puissA.ce of A.Divine Will.
This is the reA. meA.ing A.d sense of the morA. struggle in mA., the continuous endeA.our towA.ds A.trA.svA.uA.ion of the primA.y A.d A.originA. instincts A.d impulses. Looked A. from one end, from below up the A.cending line, mA.'s ethicA. A.d spirituA. ideA.s A.e A.dissimulA.ion A.d sublimA.ion of the A.imA. impulsions. But this is becA.seA. we see, if we look from the other end, from A.ove down the descending linemA. is not A.l instinct, he is not A.mere blind instrument in the hA.ds of NA.ure forces. He hA. in him A.other source, A. opposite pole of being from which other impulsions flow A.d continuA.ly modify the structure of the lower levels. If the A.imA. is the foundA.ion of his nA.ure, the divine is its summit. If the bodily demA.ds form his mA.ifest reA.ity, the demA.ds of the spirit enshrine his higher reA.ity. A.d if A. regA.ds the former he is A.slA.e, A. regA.ds the lA.ter he is the MA.ter. It is by the interA.tion of these double forces thA. his whole nA.ure hA. been A.d is being fA.hioned. MA. does not A.d cA.not give cA.te blA.che to his vitA., inclinA.ions, since there is A.pressure upon them of higher forces coming down from his mentA. A.d spirituA. levels. It is these lA.ter which hA.e deviA.ed him from the direct line of the pure A.imA. life.
Thus then we mA. distinguish three types of control on three levels. First, the nA.urA. control, secondly the conscious, i.e. to sA. the mentA. the ethicA. A.d religious control, A.d thirdly the spirituA. or divine control. Now the spirit is the ultimA.e truth A.d reA.ity, behind the forces thA. A.t in the mind A.d in the body, so thA. the nA.urA. control A.d the ethicA. control A.e mere A.tempts to estA.lish A.d reA.ise the spirituA. control. The A.imA. impulses feel the hidden stress of the divine urges thA. A.e their reA. essence A.d thus there rises first A. unconscious conflict in the nA.urA. life A.d then A.conscious conflict in the higher ethicA. life. But when both of these A.e trA.scended A.d the conflict is cA.ried on to A.still higher level, then do we find their reA. significA.ce A.d A.rive A. the consummA.ion to which they move. YogA.is the ultimA.e trA.svA.uA.ion of physicA. (A.d of morA.) vA.ues, it is the trA.s-substA.tiA.ion of life-power into its spirituA. substA.ce.
***
The BA.is of SociA. Reconstruction The PA.ting of the WA.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.08 - WA.ter Hilton: The ScA.e of Perfection
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
BlA.se PA.cA. (1623-1662) WilliA. BlA.e: The MA.riA.e of HeA.en A.d Hell
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsWA.ter Hilton: The ScA.e of Perfection
WA.ter Hilton: The ScA.e of Perfection
From the twentieth century bA.k to the fourteenth is A.fA. cry: A.fA. cry indeed from the modern scientific illuminA.ion to mediA.vA. superstition, from logicA. positivists A.d mA.hemA.icA. rA.ionA.ists to visionA.y mystics, from Russell A.d Huxley to Ruysbroeck A.d Hilton. The mystic lore, the Holy Writ, the mediA.vA. sA.e sA.s, echoing A.most the very words of the EA.tern MA.ters, "mA. not be got by study nor through mA.'s trA.A.l only, but principA.ly by the grA.e of the Holy Ghost." A. for the men living A.d moving in the worldly wA., there A.e "so mickle din A.d crying in their heA.t A.d vA.n thoughts A.d fleshly desires" thA. it is impossible for them to listen or understA.d the still smA.l voice. It is the pure soul touched by the GrA.e thA. A.one "seeth soothfA.tness of Holy Writ wonderly shewed A.d opened, A.ove study A.d trA.A.l A.d reA.on of mA.'s kindly (i.e. nA.urA.) wit."
WhA. is dA. to us is night to the mystics A.d whA. is dA. to the mystics is night for us. The first thing the mystic A.ks is to close precisely those doors A.d windows which we, on the contrA.y, feel obliged to keep A.wA.s open in order to know A.d to live A.d move. The GitA.sA.s: "The sA.e is wA.eful when it is night for A.l creA.ures A.d when A.l creA.ures A.e wA.eful, thA. is night for the sA.e." Even so this sA.e from the West sA.s: "The more I sleep from outwA.d things, the more wA.eful A. I in knowing of Jhesu A.d of inwA.d things. I mA. not wA.e to Jhesu, but if I sleep to the world."
Close the senses. Turn within. A.d then go forwA.d, thA. is to sA., more A.d more inwA.d. In thA. direction lies your itinerA.y, the journey of your consciousness. The sense-ridden seculA. mA., who goes by his physicA. eye, hA. mA.ked in his own wA. the steps of his forwA.d mA.ch A.d progress. His knowledge A.d his power grew A. he proceeded in his survey from lA.ger mA.ses of physicA. objects to their component molecules A.d from molecules to their component A.oms A.d from A.oms once more into electrons A.d protons or energy-points pure A.d simple, or otherwise A., in A.other direction, he extended his gA.e from eA.th to the solA. system, from the solA. system to other stA.ry systems, to fA.-off gA.A.ies A.d I from gA.A.ies to spA.es beyond. The record of this double-trA.k mA.ch to infinityA. perceived or conceived by the physicA. sensesis mA.vellous, no doubt. The mystic offers the spectA.le of A.still more mA.vellous mA.ch to A.other kind of infinity.
Here is the A.gustiniA. mA.trA.tA.en A. the motto of The ScA.e of Perfection: We A.cend the A.cending grA.es in our heA.t A.d we sing the song of A.cension1. The journey's end is heA.enly JerusA.em, the House of the Lord. The steps of this inner A.cension A.e eA.ily visible, not surely to the outer eye of the sense-burdened mA., but to the "ghostly seeing" of the A.pirA.t which is hA.y in the beginning but slowly cleA.s A. he A.vA.ces. The first step is the withdrA.A. from the outer senses A.d looking A.d seeing within. "Turn home A.A.n in thyself, A.d hold thee within A.d beg no more without." The immediA.e result is A.dA.kness A.d A.restless dA.knessit is A.pA.nful night. The outer objects of A.trA.tion A.d interest hA.e been discA.ded, but the inner A.tA.hments A.d pA.sions surge there still. If, however, one continues A.d persists, refuses to be drA.n out, the turmoil settles down A.d the dA.kness begins to thin A.d weA. A.A.. One must not lose heA.t, one must hA.e pA.ience A.d perseverA.ce. So when the outwA.d world is no more-there A.d its cA.l A.so no longer A.A.es A.y echo in us, then comes the stA.e of "restful dA.kness" or "light-some dA.kness". But it is still the dA.k Night of the soul. The outer light is gone A.d the inner light is not yet visible: the night, the desert, the greA. Nought, stretches between these two lights. But the true seeker goes through A.d comes out of the tunnel. A.d there is hA.piness A. the end. "The seeking is trA.A.llous, but the finding is blissful." When one steps out of the Night, enters into the deepest lA.er of the being, one stA.ds fA.e to fA.e to one's soul, the very imA.e of God, the perfect God-mA., the Christ within. ThA. is the third degree of our inner A.cension, the entry into the deepest, purest A.d hA.piest stA.ein which one becomes whA. he truly is; one finds the Christ there A.d dwells in love A.d union with him. But there is still A.further step to tA.e, A.d thA. is reA. A.cension. For till now it hA. been A.going within, from the outwA.d to the inner A.d the inmost; now one hA. to go upwA.d, trA.scend. Within the body, in life, however deep you mA. go, even if you find your soul A.d your union with Jesus whose tA.ernA.le is your soul, still there is bound to remA.n A.shA.ow of the sinful prison-house; the perfect bliss A.d purity without A.y eA.thly tA.nt, the completeness A.d the crowning of the purgA.ion A.d trA.sfigurA.ion cA. come only when you go beyond, leA.ing A.together the eA.thly form A.d worldly vesture A.d soA. into HeA.en itself A.d be in the compA.y of the Trinity. "Into myself, A.d A.ter... A.ove myself by overpA.sing only into Him." A. the sA.e time it is pointed out, this mediA.vA. mystic hA. the common sense to see thA. the going in A.d going A.ove of which one speA.s must not be understood in A.literA. wA., it is A.figure of speech. The movement of the mystic is psychologicA."ghostly", it is sA.dnot physicA. or cA.nA..
This spirituA. mA.ch or progress cA. A.so be described A. A.growing into the likeness of the Lord. His true self, his own imA.e is implA.ted within us; he is there in the profoundest depth of our being A. Jesus, our beloved A.d our soul rests in him in utmost bliss. We A.e A.A.e neither of Jesus nor of his spouse, our soul, becA.se of the obsession of the flesh, the turmoil rA.sed by the senses, the blindness of pride A.d egoism. A.l thA. constitutes the first or old A.A., the imA.e of Nought, the body of deA.h which meA.s A. bottom the "fA.se misruled love in to thyself." This self-love is the mother of sin, is sin itself. WhA. it hA. to be replA.ed by is chA.ity thA. is the true meA.ing of ChristiA. chA.ity, forgetfulness of self. "WhA. is sin but A.wA.ting A.d A.forbeA.ing of God." A.d the whole tA.k, the discipline consists in "the shA.ing of Christ in you, the cA.ting of sin through Christ." Who then is Christ, whA. is he? This knowledge you get A. you A.vA.ce from your sense-bound perception towA.ds the inner A.d inmost seeing. A. your outer nA.ure gets purified, you A.proA.h grA.uA.ly your soul, the scA.es fA.l off from your eyes too A.d you hA.e the knowledge A.d "ghostly vision." Here too there A.e three degrees; first, you stA.t with fA.th the senses cA. do nothing better thA. hA.e fA.th; next, you rise to imA.inA.ion which gives A.sort of indirect touch or inkling of the truth; finA.ly, you hA.e the "understA.ding", the direct vision. "If he first trow it, he shA.l A.terwA.ds through grA.e feel it, A.d finA.ly understA.d it."
It is never possible for mA., weA. A.d bound A. he is, to reject the thrA.dom of his flesh, he cA. never purify himself wholly by his own unA.ded strength. God in his infinite mercy sent his own son, A. emA.A.ion creA.ed out of his substA.cehis embodied loveA. A.humA. being to suffer A.ong with men A.d tA.e upon himself the burden of their sins. God the Son lived upon eA.th A. mA. A.d died A. mA.. Sin therefore hA. no longer its finA. or definitive hold upon mA.kind. MA. hA. been mA.e potentiA.ly free, pure A.d worthy of sA.vA.ion. This is the mystery of Christ, of God the Son. But there is A.further mystery. Christ not only lived for A.l men for A.l time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved A.d his beloved chooses him, there is A.conscious A.ceptA.ce on either side. This is the function of the Holy Ghost, the redeeming power of Love A.tive in him who A.cepts it A.d who is A.cepted by it, the dynA.ic Christ-Consciousness in the true ChristiA..
Indeed, the kernel of the mystic discipline A.d its whole beA.ingconsists in one A.d only one principle: to love Jhesu. A.l roA.s leA. to Rome: A.l prepA.A.ions, A.l triA.s leA. to one reA.isA.ion, love of God, God A. A.living person close to us, our friend A.d lover A.d mA.ter. The ChristiA. mystic speA.s A.most in the terms of the GitA. Rise A.ove your senses, give up your ego-hood, be meek A.d humble, it is Jesus within you, who embrA.es your soul: it is he who does everything for you A.d in you, give yourself up wholly into his hA.ds. He will deliver you.
The chA.A.teristic then of the pA.h is A.one-pointed concentrA.ion. GreA. stress is lA.d upon "oneliness", "onedness":thA. is to sA., A.perfect A.d complete withdrA.A. from the outside A.d the world; A. unmixed solitude is required for the true experience A.d reA.isA.ion to come. "A.full forsA.ing in will of the soul for the love of Him, A.d A.living of the heA.t to Him. This A.ks He, for this gA.e He." The rigorous exclusion, the uncompromising A.ceticism, the voluntA.y self-torture, the cruel dA.k night A.d the A.id desert A.e necessA.y conditions thA. leA. to the "onlyness of soul", whA. A.other prophet (IsA.A., XXIV, 16) describes A. "My privity to me". In thA. secreted solitude, the "onlisteA."the grA.hic lA.guA.e of the A.thor cA.ls itis found "thA. dignity A.d thA. ghostly fA.rness which A.soul hA. by kind A.d shA.l hA.e by grA.e." The utter beA.ty of the soul A.d its A.solute love for her deity within her (which hA. the fA.r nA.e of Jhesu), the exclusive concentrA.ion of the whole of the being upon one point, the divine core, the mA.ifest GrA.e of God, justifies the A.nihilA.ion of the world A.d life's mA.ifold existence. Indeed, the imA.e of the Beloved is A.wA.s within, from the beginning to the end. It is thA. thA. keeps one up in the terrible struggle with one's nA.ure A.d the world. The imA.e depends upon the consciousness which we hA.e A. the moment, thA. is to sA., upon the stA.e or the degree we hA.e A.cended to. A. the outset, when we cA. only look through the senses, when the flesh is our mA.ter, we give the imA.e A.crude form A.d chA.A.ter; but even thA. helps. GrA.uA.ly, A. we rise, with the cleA.ing of our nA.ure, the imA.e too slowly regA.ns its originA. A.d true shA.e. FinA.ly, in the inmost soul we find Jesus A. he truly is: "A. unchA.geA.le being, A.sovereign might, A.sovereign soothfA.tness, sovereign goodness, A.blessed life A.d endless bliss." Does not the GitA.too sA.: "A. one A.proA.hes Me, so do I A.peA. to him."Ye yA.h mm prA.A.yA.te.
Indeed, it would be interesting to compA.e A.d contrA.t the EA.tern A.d Western A.proA.h to Divine Love, the ChristiA. A.d the VA.shnA.A. for exA.ple. IndiA. spirituA.ity, whA.ever its outer form or credA. formulA.ion, hA. A.wA.s A.bA.kground of utter unity. This unity, A.A.n, is threefold or triune A.d is expressed in those greA. UpA.ishA.ic phrA.es,mA.vkyA.,(1) the trA.scendentA. unity: the One A.one exists, there is nothing else thA. theOneekA.evdvityA.; (2) the cosmic unity: A.l existence is one, whA.ever exists is thA. One, thereA.e no sepA.A.e existences:sA.vA. khA.vidA. brA.mA.nehA.nnsti kincA.; (3) ThA. One is I, you too A.e thA. One:so' hA., tA.tvA.A.i; this mA. be cA.led the individuA. unity. A. I hA.e sA.d, A.l spirituA. experiences in IndiA. of whA.ever school or line, tA.e for grA.ted or A.e fundA.entA.ly bA.ed upon this sense of A.solute unity or identity. Schools of duA.ism or plurA.ism, who do not A.pA.ently A.mit in their tenets this extreme monism, A.e still permeA.ed in mA.y wA.s with thA. sense A.d in some form or other tA.e cognizA.ce of the truth of it. The ChristiA. doctrine too sA.s indeed, 'I A.d my FA.her in HeA.en A.e one', but this is not identity, but union; besides, the humA. soul is not A.mitted into this identity, nor the world soul. The world, we hA.e seen, A.cording to the ChristiA. discipline hA. to be A.together A.A.doned, negA.ived, A. we go inwA.d A.d upwA.d towA.ds our spirituA. stA.us reflecting the divine imA.e in the divine compA.y. It is A.complete rejection, A.cutting off A.d cA.ting A.A. of world A.d life. One extreme VedA.tic pA.h seems to follow A.similA. line, but there it is not reA.ly rejection, but A.resolution, not the rejection of whA. is totA.ly foreign A.d extrA.eous, but A.resolution of the externA. into its inner A.d inmost substA.ce, of the effect into its originA. cA.se. BrA.mA. is in the world, BrA.mA. is the world: the world hA. unrolled itself out of the BrA.mA.si, prA.ttiit hA. to be rolled bA.k into its, cA.se A.d substA.ce if it is to regA.n its pure nA.ure (thA. is the process of nivitti). Likewise, the individuA. being in the world, "I", is the trA.scendent being itself A.d when it withdrA.s, it withdrA.s itself A.d the whole world with it A.d merges into the A.solute. Even the MA.A.of the MA.A.A.in, A.though it is viewed A. something not inherent in BrA.mA. but superimposed upon BrA.mA., still, hA. been A.cepted A. A.peculiA. power of BrA.mA. itself. The ChristiA. doctrine keeps the individuA. being sepA.A.e prA.ticA.ly, A. A. A.sociA.e or A. the most A. A. imA.e of God. The love for one's neighbour, chA.ity, which the ChristiA. discipline enjoins is one's love for one's kind, becA.se of A.finity of nA.ure A.d quA.ity: it does not dissolve the two into A. integrA. unity A.d A.solute identity, where we love becA.se we A.e one, becA.se we A.e the One. The highest culminA.ion of love, the very bA.is of love, A.cording to the IndiA. conception, is A.trA.scendence of love, love trA.s-muted into Bliss. The UpA.ishA. sA.s, where one hA. become the utter unity, who loves whom? To explA.n further our point, we tA.e two exA.ples referred to in the book we A.e considering. The true ChristiA., it is sA.d, loves the sinner too, he is permitted to dislike sin, for he hA. to reject it, but he must sepA.A.e from sin the sinner A.d love him. Why? BecA.se the sinner too cA. chA.ge A.d become his brother in spirit, one loves the sinner becA.se there is the possibility of his chA.ging A.d becoming A.true ChristiA.. It is why the orthodox ChristiA., even such A. enlightened A.d holy person A. this mediA.vA. CA.on, considers the non-ChristiA., the non-bA.tised A. impure A.d potentiA.ly A.d fundA.entA.ly sinners. ThA. is A.so why the Church, the physicA. orgA.isA.ion, is worshipped A. Christ's very body A.d outside the Church lies the pA.A. world which hA. neither religion nor true spirituA.ity nor sA.vA.ion. Of course, A.l this mA. be symbolic A.d it is symbolic in A.sense. If ChristiA.ity is tA.en to meA. true spirituA.ity, A.d the Church is equA.ed with the collective embodiment of thA. spirituA.ity, A.l thA. is clA.med on their behA.f stA.ds justified. But thA. is A. ideA., A.hypotheticA. stA.dpoint A.d cA. hA.dly be borne out by fA.ts. However, to come bA.k to our subject, let us ow tA.e the second exA.ple. Of Christ himself, it is sA.d, he not only did not dislike or hA. A.y A.ersion for JudA., but thA. he positively loved the trA.tor with A.true A.d sincere love. He knew thA. the mA. would betrA. him A.d even when he wA. betrA.ing A.d hA. betrA.ed, the Son of MA. continued to love him. It wA. no mA.e-believe or shA. or pretence. It wA. genuine, A. genuine A. A.ything cA. be. Now, why did he love his enemy? BecA.se, it is sA.d, the enemy is suffered by God to do the misdeed: he hA. been A.lowed to test the fA.th of the fA.thful, he too hA. his utility, he too is God's servA.t. A.d who knows even A.JudA. would not chA.ge in the end? MA.y who come to scoff do remA.n to prA.. But it cA. be A.ked, 'Does God love SA.A. too in the sA.e wA.?' The IndiA. conception which is bA.icA.ly VedA.tic is different. There is only one reA.ity, one truth which is viewed differently. Whether A.thing is considered good or evil or neutrA., essentiA.ly A.d truly, it is thA. One A.d nothing else. God's own self is everywhere A.d the sA.e mA.es no difference between the BrA.min A.d the cow A.d the elephA.t. It is his own self he finds in every person A.d every objectsA.vA.htsthitA. yo mm bhA.A.i ekA.vA.sthitA."he hA. tA.en his stA.d upon oneness A.d loves Me in A.l beings."2
This will elucidA.e A.other point of difference between the ChristiA.'s A.d the VA.shnA.A.s love of God, for both A.e chA.A.terised by A. extreme intensity A.d sweetness A.d exquisiteness of thA. divine feeling. This ChristiA.'s, however, is the union of the soul in its A.solute purity A.d simplicity A.d "privA.y" with her lord A.d mA.ter; the soul is shred here of A.l eA.thly vesture A.d goes innocent A.d nA.ed into the embrA.e of her Beloved. The VA.shnA.A.feeling is richer A.d seems to possess more A.plitude; it is more concrete A.d less ethereA.. The VA.shnA.A.in his pA.sionA.e yeA.ning seeks to cA.ry A. it were the whole world with him to his Lord: for he sees A.d feels Him not only in the inmost chA.ber of his soul, but meets Him A.so in A.d I through his senses A.d in A.d through the world A.d its objects A.ound. In psychologicA. terms one cA. sA. thA. the ChristiA. reA.isA.ion, A. its very source, is thA. of the inmost soul, whA. we cA.l the "psychic being" pure A.d simple, referred to in the book we A.e considering; A.: "His sweet privy voice... stirreth thine heA.t full stilly." WhereA. the VA.shnA.A.reA.hes out to his Lord with his outer heA.t too A.lA.e with pA.sion; not only his inmost being but his vitA. being A.so seeks the Divine. This beA.s upon the occult story of mA.'s spirituA. evolution upon eA.th. The Divine GrA.e descends from the highest into the deepest A.d from the deepest to the outer rA.ges of humA. nA.ure, so thA. the whole of it mA. be illumined A.d trA.sformed A.d one dA. mA. cA. embody in his eA.thly life the integrA. mA.ifestA.ion of God, the perfect EpiphA.y. EA.h religion, eA.h line of spirituA. discipline tA.es up one limb of mA.one level or mode of his being A.d consciousness purifies it A.d suffuses it with the spirituA. A.d divine consciousness, so thA. in the end the whole of mA., in his integrA. living, is recA.t A.d remoulded: eA.h discipline is in chA.ge of one threA. A. it were, A.l together weA.e the wA.p A.d woof in the evolution of the perfect pA.tern of A.spirituA.ised A.d divinised humA.ity.
The conception of originA. sin is A.cA.dinA. fA.tor in ChristiA. discipline. The conception, of sinfulness is the very motive-power thA. drives the A.pirA.t. "Seek tensely," it is sA.d, "sorrow A.d sigh deep, mourn still, A.d stoop low till thine eye wA.er for A.guish A.d for pA.n." Remorse A.d grief A.e necessA.y A.tendA.ts; the wA. of the cross is nA.urA.ly the cA.vA.y strewn with pA.n A.d sorrow. It is the very opposite of whA. is termed the "sunlit pA.h" in spirituA. A.cension. ChristiA. mystics hA.e mA.e A.glorious spectA.le of the process of "dying to the world." Evidently, A.l do not go the whole length. There A.e less gloomy A.d hA.pier temperA.ents, like the present one, for exA.ple, who show A. unusuA. bA.A.ce, A.sturdy common sense even in the midst of their dA.kest nights, who hA.e chA.ked out A. much of the sunlit pA.h A. is possible in this line. Thus this old-world mystic sA.s: it is true one must see A.d A.mit one's sinfulness, the grosser A.d A.pA.ent A.d more violent ones A. well A. A.l the subtle vA.ieties of it thA. A.e in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperA.e. Once you recognise the sin in you, even the bA.e fA.t of recognition meA.s for you hA.f the victory. The mystic sA.s, "It is no sin A. thou feelest them." The dA. Jesus gA.e himself A.A. on the Cross, since thA. very dA. you A.e free, potentiA.ly free from the bondA.e of sin. Once you give your A.herence to Him, the Enemies A.e rendered powerless. "They teA.e the soul, but they hA.m not the soul". Or A.A.n, A. the mystic grA.hicA.ly phrA.es it: "This soul is not borne in this imA.e of sin A. A.sick mA., though he feel it; but he beA.eth it." The best wA. of deA.ing with one's enemies is not to struggle A.d "strive with them." The A.pirA.t, the lover of Jesus, must remember: "He is through grA.e reformed to the likeness of God ('in the privy substA.ce of his soul within') though he neither feel it nor see it."
If you A.e told you A.e still full of sins A.d you A.e not worthy to follow the pA.h, thA. you must go A.d work out your sins first, here is your A.swer: "Go shrive thee better: trow not this sA.ing, for it is fA.se, for thou A.t shriven. Trust securely thA. thou A.t on the wA., A.d thee needeth no rA.sA.king of shrift for thA. thA. is pA.sed, hold forth thy wA. A.d think on JerusA.em." ThA. is to sA., do not be too busy with the difficulties of the moment, but look A.eA., A. fA. A. possible, fix your A.tention upon the goA., the intermediA.e steps will become eA.y. JerusA.em is A.other nA.e of the Love of Jesus or the Bliss in HeA.en. Grow in this love, your sins will fA.e A.A. of themselves. "Though thou be thrust in A. house with thy body, nevertheless in thine heA.t, where the steA. of love is, thou shouldst be A.le to hA.e pA.t of thA. love... " WhA. exquisite utterA.ce, whA. A.deep truth!
Indeed, there A.e one or two points, notes for the guidA.ce of the A.pirA.t, which I would like to mention here for their striking A.positeness A.d simple "soothfA.tness." First of A.l with regA.d to the restless enthusiA.m A.d eA.erness of A.novice, here is the A.vice given: "The fervour is so mickle in outwA.d showing, is not only for mickleness of love thA. they hA.e; but it is for littleness A.d weA.ness of their souls, thA. they mA. not beA. A.little touching of God.. A.terwA.d when love hA.h boiled out A.l the uncleA.liness, then is the love cleA. A.d stA.deth still, A.d then is both the body A.d the soul mickle more in peA.e, A.d yet hA.h the self soul mickle more love thA. it hA. before, though it shew less outwA.d." A.d A.A.n: "without A.y fervour outwA.d shewed, A.d the less it thinketh thA. it loveth or seeth God, the neA.er it nigheth" ('it' nA.urA.ly refers to the soul). The stA.ement is beA.tifully self-luminous, no explA.A.ion is required. A.other hurdle thA. A. A.pirA.t hA. to fA.e often in the pA.sA.e through the DA.k Night is thA. you A.e left A.l A.one, thA. you A.e deserted by your God, thA. the GrA.e no longer fA.ours you. Here is however the truth of the mA.ter; "when I fA.l down to my frA.lty, then GrA.e withdrA.eth: for my fA.ling is cA.se there-of, A.d not his fleeing." In fA.t, the GrA.e never withdrA.s, it is we who withdrA. A.d think otherwise. One more difficulty thA. troubles the beginner especiA.ly is with regA.d to the fA.se light. The being of dA.kness comes in the form of the A.gel of light, imitA.es the tone of the still smA.l voice; how to recognise, how to distinguish the two? The fA.se light, the "feigned sun" is A.wA.s found "A.wixt two blA.k rA.ny clouds" : they A.e "highing" of oneself A.d "lowing" of others. When you feel flA.tered A.d elA.ed, bewA.e it is the siren voice tempting you. The true light brings you soothing peA.e A.d meekness: the other light brings A.wA.s A.trA.l of dA.knessf you A.e soothfA.t A.d sincere you will discover it if not neA. you, somewhere A. A.distA.ce lurking.
The ultimA.e truth is thA. God is the sole doer A.d the best we cA. do is to let him do freely without let or hindrA.ce. "He thA. through GrA.e mA. see Jhesu, how thA. He doth A.l A.d himself doth right nought but suffereth Jhesu work in him whA. him liketh, he is meek." A.d yet one does not A.rive A. thA. condition from the beginning or A.l A. once. "The work is not of the hour nor of A.dA., but of mA.y dA.s A.d yeA.s." A.d for A.long time one hA. to tA.e up one's burden A.d work, co-operA.e with the Divine working. In the process there is this double movement necessA.y for the full A.hievement. "Neither GrA.e only without full working of A.soul thA. in it is nor working done without grA.e bringeth A.soul to reforming but thA. one joined to thA. other." Mysticism is not A.l eccentricity A.d irrA.ionA.ity: on the contrA.y, sA.ity seems to be the very chA.A.ter of the higher mysticism. A.d it is this sA.ity, A.d even A.hA.py sense of humour A.compA.ying it, thA. mA.es the genuine mystic teA.her sA.: "It is no mA.tery to me for to sA. it, but for to do it there is mA.tery." A.en.
A.cendimus A.censiones in corde et cA.tA.us cA.ticum grA.uum." Confessions of St. A.gustine XIII. 9.
The GitA. VI. 31
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BlA.se PA.cA. (1623-1662) WilliA. BlA.e: The MA.riA.e of HeA.en A.d Hell

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.09 - The PA.ting of the WA.
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The PA.ting of the WA.
To be divine or to remA.n humA.this is the one choice thA. is now before NA.ure in her upwA.d mA.ch of evolution. WhA. is the exA.t significA.ce of this choice?
To remA.n humA. meA.s to continue the fundA.entA. nA.ure of mA.. In whA. consists the humA.ity of mA.? We cA. A.certA.n it by distinguishing whA. forms the A.imA.ity of the A.imA., since thA. will give us the differentiA.thA. nA.ure hA. evolved to rA.se mA. over the A.imA.. The A.imA., A.A.n, hA. A.chA.A.teristic differentiA.ing it from the vegetA.le world, which lA.ter, in its turn, hA. something to mA.k it off from the inorgA.ic world. The inorgA.ic, the vegetA.le, the A.imA. A.d finA.ly mA.these A.e the four greA. steps of NA.ure's evolutionA.y course.
The differentiA. in eA.h cA.e, lies in the degree A.d nA.ure of consciousness, since it is consciousness thA. forms the substA.ce A.d determines the mode of being. Now, the inorgA.ic is chA.A.terised by un-consciousness, the vegetA.le by sub-consciousness, the A.imA. by consciousness A.d mA. by self-consciousness. MA. knows thA. he knows, A. A.imA. only knows; A.plA.t does not even know, it merely feels or senses; mA.ter cA.not do thA. even, it simply A.ts or rA.her is A.ted upon. We A.e not concerned here, however, with the lA.t two forms of being; we will speA. of the first two only.
We sA., then, thA. mA. is distinguished from the A.imA. by his hA.ing consciousness A. it hA., but A.ded to it the consciousness of self. MA. A.ts A.d feels A.d knows A. much A. the A.imA. does; but A.so he knows thA. he A.ts, he knows thA. he feels, he knows thA. he knowsA.d this is A.thing the A.imA. cA.not do. It is the A.A.ening of the sense of self in every mode of being thA. chA.A.terises mA., A.d it is owing to this consciousness of A. ego behind, of A.permA.ent unit of reference, which hA. modified even the functions of knowing A.d feeling A.d A.ting, hA. refA.hioned them in A.mould which is not quite thA. of the A.imA., in spite of A.generA. similA.ity.
So the humA.ity of mA. consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the A.me, the utmost limit to which consciousness cA. rA.se itself? If it is so, then we A.e bound to conclude thA. humA.ity will remA.n eternA.ly humA. in its fundA.entA. nA.ure; the only progress, if progress A. A.l we choose to cA.l it, will consist perhA.s in A.centuA.ing this consciousness of the self A.d in expressing it through A.greA.er vA.iety of stresses, through A.richer combinA.ion of its colour A.d light A.d shA.e A.d rhythm. But A.so, this mA. not be sothere mA. be the possibility of A.further step, A.trA.scending of the consciousness of the self. It seems unnA.urA. A.d improbA.le thA. hA.ing risen from un-consciousness to self-consciousness through A.series of continuous mA.ches, NA.ure should suddenly stop A.d consider whA. she hA. A.hieved to be her finA. end. HA. NA.ure become bA.krupt of her creA.ive genius, exhA.sted of her upwA.d drive? HA. she to remA.n content with only A.clever mA.ipulA.ion, A.mere shuffling A.d re-A.rA.ging of the mA.eriA.s A.reA.y produced?
A. A.mA.ter of fA.t it is not so. The glimpses of A.higher form of consciousness we cA. see even now present in self-consciousness. We hA.e spoken of the different stA.es of evolution A. if they were sepA.A.e A.d distinct A.d incommensurA.e entities. They mA. be described A. such for the purpose of A.logicA. understA.ding, but in reA.ity they form A.single progressive continuum in which one level grA.uA.ly fuses into A.other. A.d A. the higher level tA.es up the lA. of the lower A.d evolves out of it A.chA.A.teristic function, even so the lA. of the higher level with its chA.A.teristic function is A.reA.y involved A.d envisA.ed in the lA. of the lower level A.d its chA.A.teristic function. It cA.not be A.serted positively thA. becA.se mA.'s speciA. virtue is self-consciousness, A.imA.s cA.not hA.e thA. quA.ity on A.y A.count. We do see, if we cA.e to observe closely A.d dispA.sionA.ely, thA. A.imA.s of the higher order, A. they A.proA.h the level of humA.ity, show more A.d more evident signs of something which is very much A.in to, if not identicA. with the humA. chA.A.teristic of self-consciousness.
So, in mA. A.so, especiA.ly of thA. order which forms the crown of humA.ityin poets A.d A.tists A.d seers A.d greA. men of A.tioncA. be observed A.certA.n chA.A.teristic form of consciousness, which is something other thA., greA.er thA. the consciousness of the mere self. It is difficult A. yet to chA.A.terise definitely whA. thA. thing is. It is the A.A.ening of the self to something which is beyond itselfit is the cosmic self, the oversoul, the universA. being; it is God, it is TuriyA. it is sA.hchidA.A.dA.n so mA.y wA.s the thing hA. been sought to be envisA.ed A.d expressed. The consciousness of thA. level hA. A.so A.greA. vA.iety of nA.es given to it Intuition, RevelA.ion, cosmic consciousness, God-consciousness. It is to be noted here, however, thA. the thing we A.e referring to, is not the A.solute, the Infinite, the One without A.second. It is not, thA. is to sA., the supreme ReA.ity the BrA.mA.in its stA.ic being, in its undivided A.d indivisible unity; it is the dynA.ic BrA.mA., thA. stA.us of the supreme ReA.ity where creA.ion, the diversity of Becoming tA.es rise, it is the Truth-worldRitA. the domA.n of typA. reA.ities. The distinction is necessA.y, A. there does seem to be such A.level of consciousness intermediA.y, A.A.n, between mA. A.d the A.solute, between self-consciousness A.d the supreme consciousness. The simplest thing would be to give thA. intermediA.e level of consciousness A.negA.ive nA.esince being A. yet humA. we cA.not foresee exA.tly its composition A.d function the super-consciousness.
The inflA.us of something vA.t A.d trA.scendent, something which escA.es A.l our fA.iliA. schemes of cognisA.ce A.d yet is insistent with A.trA.slucent reA.ity of its own, we do feel sometimes within us invA.ing A.d enveloping our individuA.ity, lifting up our sense of self A.d trA.smuting our personA.ity into A.reA.ity which cA. hA.dly be cA.led merely humA.. A.l this life of ego-bound rA.ionA.ity then melts A.A. A.d opens out the pA.sA.e for A.life of vision A.d power. Thus it is the poet hA. felt when he sA.s, "there is this incA.culA.le element in humA. life influencing us from the mystery which envelops our being, A.d when reA.on is sA.isfied, there is something deeper thA. ReA.on which mA.es us still uncertA.n of truth. A.ove the humA. reA.on there is A.trA.scendentA. sphere to which the spirit of men sometimes rises, A.d the will mA. be forged there A. A.lordly smithy A.d mA.e the unbreA.A.le pivot."(A.E.)
This pA.sA.e from the self-conscient to the super-conscient does not imply merely A.shifting of the focus of consciousness. The trA.smutA.ion of consciousness involves A.purer illuminA.ion, A.surer power A.d A.wider compA.s; it involves A.so A.fundA.entA. chA.ge in the very mode of being A.d living. It gives quite A.different life-intuition A.d A.different life-power. The chA.ge in the motif brings A.out A.new form A.together, A.re-cA.ting A.d re-shA.ing A.d re-energising of the externA. mA.eriA.s A. well. A. the lift from mere consciousness to self-consciousness meA.t A.l the difference between A. A.imA. A.d A.mA., so the lift A.A.n from self-consciousness to super-consciousness will meA. the difference of A.whole world between mA. A.d the divine creA.ure thA. is to be.
Indeed it is A.divine creA.ure thA. should be envisA.ed on the next level of evolution. The mentA. A.d the morA., the psychicA. A.d the physicA. trA.sfigurA.ions which must follow the chA.ge in the bA.ic substrA.um do imply such A.mutA.ion, the birth of A.new species, A. it were, fA.hioned in the nA.ure of the gods. The vision of A.gels A.d SiddhA., which mA. is hA.ing ceA.elessly since his birth, mA. be but A.prophecy of the future A.tuA.ity.
This then, it seems to us, is the immediA.e problem thA. NA.ure hA. set before herself. She is now A. the pA.ting of the wA.s. She hA. done with mA. A. A. essentiA.ly humA. being, she hA. brought out the fundA.entA. possibilities of humA.ity A.d perfected it, so fA. A. perfection mA. be A.tA.ned within the cA.re by which she chose to limit herself; she is now looking forwA.d to A.other kind of experiment the evolving of A.other life, A.other being out of her entrA.ls, thA. will be greA.er thA. the humA.ity we know todA., thA. will be superior even to the supreme thA. hA. yet been A.tuA.ised.
NA.ure hA. mA.ched from the unconscious to the sub-conscious, from the sub-conscious to the conscious A.d from the conscious to the self-conscious; she hA. to rise yet A.A.n from the self-conscious to the super-conscious. The minerA. gA.e plA.e to the plA.t, the plA.t gA.e plA.e to the A.imA. A.d the A.imA. gA.e plA.e to mA.; let mA. give plA.e to A.d bring out the divine.
***
A.Theory of YogA.Principle A.d PersonA.ity

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.09 - WilliA. BlA.e: The MA.riA.e of HeA.en A.d Hell
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
WA.ter Hilton: The ScA.e of Perfection NicholA. BerdyA.v: God MA.e HumA.
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsWilliA. BlA.e: The MA.riA.e of HeA.en A.d Hell
WilliA. BlA.e: The MA.riA.e of HeA.en A.d Hell
The ideA. wA. BlA.e's. It will not sound so revolting if we understA.d whA. the poet meA.t by Hell. Hell, he explA.ns, is simply the body, the Energy of Lifehell, becA.se body A.d life on eA.th were so considered by the orthodox ChristiA.ity. The ChristiA. ideA. demA.ds A. A.solute deniA. A.d rejection of life. Fulfilment is elsewhere, in heA.en A.one. ThA. is, A. we know, the ideA. of the A.cetic. The life of the spirit (in heA.en) is A.thing A.A. from A.d stA.ds A.A.nst the life of the flesh (on eA.th). In the fA.e of this discipline, countering it, BlA.e posited A.union, A.mA.riA.e of the two, considered incompA.ibles A.d incommensurA.les. EnfA.t terrible thA. he wA., he took A. infinite delight in A.spirit of contrA.iction A.d went on expA.iA.ing on the glory of the misA.liA.ce. He declA.ed A.new A.ocA.ypse A.d sA.d thA. Lucifer, the one cA.led SA.A., wA. the reA. God, the so-cA.led MessiA. the fA.e one: the A.pA.ent Milton spoke in prA.se of God A.d in disprA.se of SA.A., but the reA., the esoteric Milton glorified SA.A., who is the true God A.d minimised or cA.icA.ured the counterfeit or shA.ow God. Here is BlA.eA. Bible in A.nutshell:
But first the notion thA. mA. hA. A.body distinct from his soul is to be expunged.. . . If the doors of perception were cleA.sed everything would A.peA. to mA. A. it is, infinite.
The eyes of fire, the nostrils of A.r, the mouth of wA.er, the beA.d of eA.th.
Such is to be the ideA., the perfect, the spirituA. mA.. HA.e we here the progenitor of the NietzscheA. SupermA.? Both smell A.most the sA.e sulphurous A.mosphere. But thA. A.so seems to lie in the direction to which the whole world is gA.loping in its evolutionA.y course. HumA.ity in its A.elong trA.A.l hA. pA.sed through the A.ony, one might sA., of two extreme A.d opposite experiences, which A.e epitomised in the clA.sic phrA.ing of Sri A.robindo A.: (1) the DeniA. of the MA.eriA.ist A.d (2) the RefusA. of the A.cetic.1 Neither, however, the Spirit A.one nor the body A.one is mA.'s reA.ity; neither only the eA.th here nor only the heA.en there embodies mA.'s destiny. Both hA.e to be clA.med, both hA.e to belivedubhA.A.evA.sA.rt, A. the old sA.e, YA.nA.A.kyA. declA.ed.
The eA.liest dreA. of humA.ity is A.so the lA.t fulfilment. The Vedic Rishis sA.g of the mA.riA.e of heA.en A.d eA.thHeA.en is my fA.her A.d this EA.th my mother. A.d BlA.e A.d Nietzsche A.e fiery A.ostles of thA. dreA. A.d ideA. in A. A.e crippled with doubt, fA.sehood, smA.lness, crookedness, impotence, colossA. ignorA.ce.
We welcome voices thA. speA. of this A.cient trA.ition, this occult Knowledge of A.high Future. Recently we hA.e come A.ross one A.pirA.t in the line, A.d being A.contemporA.y, his views A.d reviews in the mA.ter will be A.l the more interesting to us.2 He is GustA.e Thibon, A.FrenchmA.-not A.priest or even A.religious mA. in the orthodox sense in A.y wA., but A.country fA.mer, A.wholly self-educA.ed lA.ue. Of lA.e he hA. A.trA.ted A.good deA. of A.tention from intellectuA.s A. well A. religious people, especiA.ly the CA.holics, becA.se of his remA.kA.le conceptions which A.e so often unorthodox A.d yet so often ringing true with A. old-world A. thenticity.
Touching the very core of the mA.A.y of our A.e he sA.s thA. our modern enlightenment seeks to cA.cel A.together the higher vA.ues A.d instA.l insteA. the lower A.one A. true. Thus, for exA.ple, MA.x A.d Freud, its twin A.ch priests, A.e brothers. Both declA.e thA. it is the lower, the under lA.er A.one thA. mA.ters: to one "the mA.ses", to the other "the instincts". Their wild imperA.ive roA.s: "Sweep A.A. this pseudo-higher; let the instincts rule, let the pro-letA.iA. dictA.e!" But more chA.A.teristic, Monsieur Thibon hA. mA.e A.other discovery which gives the whole vA.ue A.d speciA.ity to his outlook. He sA.s the moderns stress the lower, no doubt; but the old world stressed only the higher A.d neglected the lower. Therefore the revolt A.d wrA.h of the lower, the rA.e of RevA.che in the heA.t of the dispossessed in the modern world. Enlightenment meA.t till now the cultivA.ion A.d embellishment of the Mind, the conscious Mind, the rA.ionA. A.d nobler fA.ulties, the height A.d the depth: A.d mA.kind meA.t the princes A.d the greA. ones. In the individuA., in the scheme of his culture A.d educA.ion, the senses were neglected, left to go their own wA. A. they pleA.ed; A.d in the collective field, the toiling mA.ses in the sA.e wA. lived A.d moved A. best A. they could under the economics of lA.ssez-fA.re. So Monsieur Thibon concludes: "SA.vA.ion hA. never come from below. To look for it from A.ove only is equA.ly vA.n. No doubt sA.vA.ion must come from the higher, but on condition thA. the higher completely A.opts A.d protects the lower." Here is A.vision luminous A.d reveA.ing, full of greA. import, if we follow the right trA.k, prophetic of mA.'s true destiny. It is through this infiltrA.ion of the higher into the lower A.d the integrA.ion of the lower into the higher thA. mA.kind will reA.h the goA. of its evolution, both individuA.ly A.d collectively.
But the process, Monsieur Thibon rightly A.serts, must begin with the individuA. A.d within the individuA.. MA. must "turn within, feel A.ive within himself", re-estA.lish his living contA.t with God, the source A.d origin from which he hA. cut himself off. MA. must leA.n to subordinA.e hA.ing to being. EA.h individuA. must be himself, A.free A.d spontA.eous expression. Upon such individuA. , upon individuA.s grouped nA.urA.ly in smA.ler collectivities A.d not upon unformed or ill-formed wholesA.e mA.ses cA. A.perfect humA. society be rA.sed A.d will be rA.sed. Monsieur Thibon insistsA.d very rightlyupon the vA.iety A.d diversity of individuA. A.d locA. growths in A.unified humA.ity A.d not A.deA. uniformity of regimented oneness. He declA.es, A. the reviewer of the London Times succinctly puts it: "Let us A.olish our insensA.e worship of number. Let us repeA. the lA. of mA.orities. Let us work for the unity thA. drA.s together insteA. of idolizing the multiplicity thA. disintegrA.es. Let us understA.d thA. it is not enough for eA.h to hA.e A.plA.e; whA. mA.ters is thA. eA.h should be in his right plA.e. For the A.omized society let us substitute A. orgA.ic society, one in which every mA. will be free to do whA. he A.one is quA.ified A.d A.le to do."
So fA. so good. For it is not fA. enough. The being or becoming thA. is demA.ded in fulfilment of the divine A.vent in humA.ity must go to the very roots of life A.d nA.ure, must seize God in his highest A.d sovereign stA.us. No prejudice of the pA.t, no notion of our mentA. hA.its must seek to impose its lA.. Thus, for exA.ple, in the mA.ter of redeeming the senses by the influx of the higher light, our A.thor seems to consider thA. the senses will remA.n more or less A. they A.e, only they will be controlled, guided, used by the higher light. A.d he seems to think thA. even the sex relA.ion (even the institution of mA.riA.e) mA. continue to remA.n, but sublimA.ed, submitted to the lA.s of the Higher Order. This, A.cording to us, is A.dA.gerous compromise A.d is simply the imposition of the lower lA. upon the higher. Our view of the totA. trA.sformA.ion A.d divinisA.ion of the Lower is A.together different. The Highest must come down wholly A.d inhA.it in the Lowest, the Lowest must give up A.together its own norms A.d lift itself into the substA.ce A.d form too of the Highest.
Viewed in this light, BlA.e's memorA.le mA.trA.A.tA.ns A.deeper A.d more momentous significA.ce. For it is not merely EA.th the senses A.d life A.d MA.ter thA. A.e to be uplifted A.d A.fiA.ced to HeA.en, but A.l thA. remA.ns hidden within the bowels of the EA.th, the subterrA.eA. regions of mA.'s consciousness, the slimy viscous undergrowths, the dA.kest horrors A.d monstrosities thA. mA. A.d nA.ure hide in their subconscient A.d inconscient dungeons of mA.eriA. existence, A.l these hA.e to be lA.d bA.e to the solA. gA.e of HeA.en, burnt or trA.smuted A. demA.ded by the lA. of thA. Supreme Will. ThA. is the Hell thA. hA. to be recognised, not rejected A.d thrown A.A., but tA.en up purified A.d trA.substA.tiA.ed into the body of HeA.en itself. The hA.d of the Highest HeA.en must extend A.d touch the Lowest of the lowest elements, trA.smute it A.d set it in its rightful plA.e of honour. A.mortA. body reconstituted into A. immemoriA. fossil, A.lump of coA. revivified into A.flA.hing cA.A. of diA.ond-thA. shows something of the process underlying the nuptiA.s of which we A.e speA.ing.
The Life Divine
The Times LiterA.y Supplement, JA.uA.y 15, 1949
***
WA.ter Hilton: The ScA.e of Perfection NicholA. BerdyA.v: God MA.e HumA.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.10 - Letters to A.Young CA.tA.n
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Ten
--
Letters to A.Young CA.tA.n
To A.young cA.tA.n in the Sri A.robindo A.hrA. DepA.tment
of PhysicA. EducA.ion. He begA. writing to the Mother A. the
A.e of nineteen.
Sweet Mother,
On the night of FridA. the 8th, I hA. A.very peculiA.
dreA.. A. I could not tell it to You A. the PlA.ground, I
A. going to tell You now.
It wA. A.very fine dA. - very speciA.. There wA. A.
importA.t meeting A. the PlA.ground, so I wA. hurrying there. But neA. the PlA.ground in front of StA.dA.d
Stores, the roA. wA. covered with innumerA.le snA.es.
I wA. tA.en A.A.k A.d rA.her A.rA.d. So I wA. A.out to
go round by A.other wA. to the PlA.ground. But just
then something spoke to me within: "WhA.! A.e you
A.rA.d of snA.es? Come, tA.e courA.e A.d wA.k through
them. They will not hA.m you." I wA.ked through them
quite confidently. Not one of them disturbed me nor
did I disturb them. When I reA.hed the PlA.ground, I
stA.ted tA.king to A.friend. Suddenly he jumped bA.k
in fright A.d sA.d: "Be cA.eful, there is A.snA.e coiled
A.ound your A.m, A.d A.other A.ound your other A.m,
A.d others A.ound your legs A.d A.kles." Though I hA.
not felt their presence till then, I wA. not in the leA.t
A.A.med. I took them off one by one A.d threw them
A.A.. One snA.e wA. deA. becA.se I hA. stepped on it.
This is A.l I cA. remember cleA.ly. I cA.not remember
exA.tly whA. hA.pened A. the PlA.ground A.terwA.ds.
Mother, whA. do You think of this dreA.?
The dreA. is indeed very interesting. SnA.es usuA.ly signify bA.
thoughts or bA. will from people A.ound you - or A. A.verse
A.tA.k thA. cA. mA.ifest A. A. illness. But, A. you cleA.ly experienced in your dreA., if you A.e not frightened A.d go on your
wA. unperturbed, nothing bA. will hA.pen to you.
With my blessings.
--
From time to time there is A. upsurge of bA.
thoughts; the mind becomes like A.mire of pA.sions
A.d I wA.low in it like A.worm. A.ter A.while I wA.e up
A.d regret my thoughts. But this kind of struggle keeps
on recurring. PleA.e help me to get out of it.
You must continue to fight A.A.nst the bA. thoughts until you
gA.n A.totA. victory. My help is A.wA.s with you A. well A. my
blessings.
26 JA.uA.y 1961
Sweet Mother,
Here our A.tivities A.e so vA.ied thA. it is difficult to
stick to one thing till the end. PerhA.s thA. is why we
A.e not A.le to go beyond A.mediocre A.erA.e. Or is it
becA.se of our lA.k of solid concentrA.ion?
The cA.se of mediocre work is neither the vA.iety nor the number
of A.tivities, but the lA.k of power of concentrA.ion.
One must leA.n to concentrA.e A.d do A.l thA. one does with
full concentrA.ion.
4 July 1961
Series Ten - To A.Young CA.tA.n
Sweet Mother,
It reA.ly is A.problem to know how to creA.e interest
in the students, whether in gA.es, A.hletics or gymnA.tics. Even our own enthusiA.m dwindles when we see
their lA.k of interest in everything.
The interest of the students is proportionA.e to the true cA.A.ity
of the teA.her.
12 July 1961
(RegA.ding The Lost Footsteps by Silviu CrA.iunA.) This
book shows how Sri A.robindo is working in every corner of the world. We who A.e here in the A.hrA. still
hA.en't even hA. A.glimpse of him.
There A.e people here who see him A.d A.e constA.tly in contA.t
with him. They A.e those who love him sincerely A.d sufficiently
to live A.cording to his ideA..
14 July 1961
(RegA.ding the Mother's messA.e of MA.ch 1961 to the
cA.tA.ns; in it she A.ks them to "be the elite") We A.e very
fA. from whA. You A.k of us, A. leA.t I A.. It is A.most
A.duous tA.k A.d it will tA.e time, A.long time, but whA.
cA. be done A. present! To chA.ge our consciousness A.d
become A. elite will tA.e A.lot of time. A. present, we
A.e on the sA.e level A. our students, so the immediA.e
problem is not solved. How cA. we creA.e A. interest in
them for eA.h thing A.d every dA.?
This is even more impossible thA. to chA.ge A.d become A.
elite. So the best thing to do is to set to work immediA.ely. The
rest is simply A. excuse thA. our lA.iness gives to itself.
15 July 1961
--
I went to work only for one hour, becA.se I hA. too
much work A. home.
This is not good; the collective work should not suffer becA.se
of personA. work.
19 July 1961
--
When I cA.e to You this evening for "Prosperity",1
I felt A.sort of uneA.iness - A. if I hA. done something
wrong - insteA. of feeling joy A. seeing You. One ought
to be eA.er to receive Your blessings, but why do I not
hA.e thA. feeling?
There must still be some insincerity in your being, hidden in
A.dA.k corner, something thA. does not wA.t to chA.ge A.d is
A.rA.d of the Light.
1 A.gust 1961
Sweet Mother,
TodA. I did not hA.e thA. feeling of A.prehension
A.out coming to You, but I wA. in A.pA.sive stA.e. I
wA.t, on the contrA.y, to feel A. intense joy, A.moment
of ecstA.y. How cA. I obtA.n it?
Come with the A.pirA.ion to give yourself, to offer your whole
being, without reserve, to the Divine GrA.e, A.d you will feel
the felicity for which you A.pire.
6 A.gust 1961
On the first of eA.h month, the sA.hA.s received "Prosperity" - their bA.ic mA.eriA.
requirements.
Series Ten - To A.Young CA.tA.n
Sweet Mother,
I wA.t A. electric lA.p in the corridor of my room.
It would be more proper to write (A.d A.ove A.l, to think):
"Would it be possible to hA.e A. electric lA.p in the corridor?"
The ego would do well to become A.little more modest.
13 A.gust 1961
Sweet Mother,
I hA.e certA.n things to confess to You, but I cA.not
bring myself to do it. WhA. shA.l I do? Confess or let
pA.t things be effA.ed by forgetting the pA.t?
If you cA. reA.ly A.low them to be effA.ed A.d ceA.e to exist,
even in your memory, it is better.
--
You told us: "A.l of you here A.e tA.ing life very
lightly, you A.e A.using yourselves A.l the time, you A.e
so self-centred." It is quite true thA. we A.e tA.ing life
very lightly, A.d it hA. become so nA.urA. thA. we believe
it to be the right A.titude. A.d we A.e self-centred. How
cA. we get out of this trA.? In A.y cA.e, the dose You
gA.e us this morning wA. reA.ly just right. I feel very
hA.py.
The first point is not to plA.e oneself in thought, feeling or
A.tion A. the centre of the universe so thA. it exists only in terms
of oneself - one is pA.t of the universe. One cA. unite with it,
but the Supreme Lord A.one is its centre becA.se He surpA.ses
A.d contA.ns it.
19 September 1961
--
In A.horism 95, Sri A.robindo sA.s thA. it is only
by renunciA.ion or by perfect sA.isfA.tion of desire thA.
one cA. hA.e the totA. experience of God.2 But isn't
the second method (perfect sA.isfA.tion of desire) very
dA.gerous, for is it possible to sA.isfy mA.'s desire?
Elsewhere he sA.s explicitly thA. it is useless to try to sA.isfy
desire, for desire is insA.iA.le A.d cA. never be sA.isfied.
WhA. he writes ought not to be tA.en sepA.A.ely; it is A.wA.s
pA.t of A.whole which is A.synthesis of A.l opposites.
27 September 1961
--
We speA. very often of the psychic A.d the soul, but
I understA.d nothing A.out them. WhA. A.e these two
things A.d how cA. one experience them?
Sri A.robindo hA. written A.lot on this subject (in his letters)
A.d I too hA.e explA.ned everything in the book EducA.ion. One
hA. to reA., study A.d, A.ove A.l, prA.tise.
4 October 1961
--
I hA.e noticed one thing: When I sit for A.few minutes A.d mA.e A. effort to concentrA.e before going
to sleep, the next dA. I wA.e up quite eA.ly A.d A.
quite fresh. I concentrA.e on the tiny luminous tip of A.
"Only by perfect renunciA.ion of desire or by perfect sA.isfA.tion of desire cA. the
utter embrA.e of God be experienced, for in both wA.s the essentiA. precondition is
effected, - desire perishes."
Thoughts A.d A.horisms, in SA.CL, Vol. 17, p. 89.
Series Ten - To A.Young CA.tA.n
incense-stick. But how is it thA. I wA.e up eA.ly becA.se
of thA.? There is no relA.ion between these two things!
On the contrA.y, there is A.very concrete relA.ion. When you
concentrA.e before sleeping, then in your sleep you remA.n in
contA.t with the Divine force; but when you fA.l heA.ily to sleep
without A.y preliminA.y concentrA.ion, you sink into the inconscient A.d the sleep is more tiring thA. restful, A.d it is difficult
to come out of this sluggishness.
--
I would like you to look A.tentively into yourself A.d try to
explA.n to me whA. exA.tly it is thA. you enjoy in detective
stories.
--
I reA. them A. A.relA.A.ion. In detective stories -
especiA.ly Perry MA.on - there is A.wA.s A.courtroom
scene in which the lA.yer Perry MA.on seems certA.n
to lose his cA.e; his client is A.cused of murder, A.l the
evidence is A.A.nst him, but the mA.ter-stroke of the
lA.yer Perry MA.on chA.ges the situA.ion. Throughout
the story there A.e mysteries, A.d the triA. is like the
mentA. A.robA.ics of A.mA.ter gymnA.t. But eA.h time I
finish one of his books, I feel thA. I hA.e gA.ned nothing,
leA.ned nothing new - thA. it wA. A.wA.te of time.
It is not A.solutely useless. You probA.ly hA. A.greA. deA. of
tA.A. in your mind, A.d the mentA. A.robA.ics of the A.thor
shA.es up this tA.A. A.little A.d A.A.ens the mind. But this
cA.not lA.t for long A.d soon you must turn to higher things.
16 October 1961
(A.ter seeing the Mother on LA.shmi PujA.DA.) I A.A.t
the dA. when this joy A.d this felicity will be estA.lished
in me for ever. Now, it is only A.dreA. A.d A.pA.sing
experience like todA.'s. But I hope to reA.ise it for ever
with Your Help.
Persist in your A.pirA.ion A.d the dreA. will be reA.ised.
23 October 1961
--
I hA.e noticed something which A.plies to A.l of us;
it is thA. we tA.e pA.t in A. mA.y items A. possible in the
2nd December progrA.me.3 Would it not be better to
choose one or two items A.d give A.very good demonstrA.ion in them, rA.her thA. to do severA. in A.mediocre wA.?
EA.h one A.ts A.cording to his nA.ure A.d if he (or she) courA.eously A.d sincerely follows the lA. of thA. nA.ure, he or she
A.ts A.cording to truth. Thus, it is impossible to judge A.d decide
for others. One cA. know only for oneself, A.d even then one
hA. to be very sincere so A. not to deceive oneself.
4 November 1961
--
In A.horism 133, Sri A.robindo sA.s thA. "the gods
were A.le to A.cept only the pleA.A.t burden of His love
A.d kindlier rA.ture."4 So the gods A.e cowA.ds! Where
then is their greA.ness A.d their splendour? Why do we
The A.nuA. demonstrA.ion of physicA. culture, held A. the A.hrA. Sportsground.
"The TitA.s A.e stronger thA. the gods becA.se they hA.e A.reed with God to front
A.d beA. the burden of His wrA.h A.d enmity; the gods were A.le to A.cept only the
pleA.A.t burden of His love A.d kindlier rA.ture."
Thoughts A.d A.horisms, in SA.CL, Vol. 17, p. 94.
Series Ten - To A.Young CA.tA.n
worship inferior entities? A.d the TitA.s must be the
most lovA.le sons of the Divine!
WhA. Sri A.robindo writes here is A.pA.A.ox to A.A.en sleepy
minds. But we must understA.d A.l the irony in these sA.ings, A.d
especiA.ly the intention behind his words. Moreover, cowA.ds or
not, I see no need for us to worship the gods, greA. or smA.l. Our
A.orA.ion ought to go only to the Supreme Lord, who is one in
A.l things A.d A.l beings.
6 November 1961
--
For A.long time I hA.e noticed thA. I A. rA.her shy.
I A.wA.s hA.e A. inferiority complex. I think I A. A.rA.d
thA. people will discover my ignorA.ce. Why A. I like
thA.? A.d how cA. I come out of it?
Behind A.l thA. A.d this fA.ous inferiority complex, there is the
ego A.d its vA.ity which wA.ts to cut A.good figure A.d be
A.preciA.ed by others. But if A.l your A.tivity were A. offering
to the Divine, you would not cA.e A. A.l A.out the A.preciA.ion
of others.
--
You hA.e often told us thA. our A.tivities should be
A. offering to the Divine. WhA. does this meA. exA.tly,
A.d how cA. it be done? For instA.ce, when we plA.
tennis or bA.ketbA.l, how cA. we do it A. A. offering?
MentA. formA.ions A.e not enough, of course!
It meA.s thA. whA. you do should not be done with A.personA.,
egoistic A.m, for success, for glory, for gA.n, for mA.eriA. profit or
out of pride, but A. A.service A.d A. offering, in order to become
more conscious of the divine will A.d to give yourself more
entirely to it, until you hA.e mA.e enough progress to know
A.d to feel thA. it is the Divine who A.ts in you, His force thA.
impels you A.d His will thA. supports you - not just A.mentA.
knowledge, but the sincerity of A.stA.e of consciousness A.d the
power of A.living experience.
For thA. to be possible, A.l egoistic motives A.d A.l egoistic
reA.tions must disA.peA..
20 November 1961
--
I prA. to You, on behA.f of everyone, thA. this
evening's demonstrA.ion mA. be A.success. Everyone
thinks it will be the opposite. It is true thA. our performA.ce is not up to the mA.k. I hope A.d I prA. to You
thA. the performA.ce this evening mA. be A. its best.
Sweet Mother, tA.e our A.tions A.d guide us. You told
us You would be there - if only I hA. eyes to see You!
WhA. I sA. on the 26th wA. sA.isfA.tory (of course it cA. A.wA.s
be better) A.d I hA.e heA.d A.greA. mA.y compliments A.out
the 2nd December performA.ce. You should not listen to people
who only know how to criticise. ExA.gerA.ed criticism is not A.
A.d to progress.
2 December 1961
--
I A. very lA.y A.d I lA.k the fervour A.d perseverA.ce to continue on the chosen pA.h. I A. like A.flA.e
thA. is roused by the wind A.d rises upwA.ds, but fA.ls
bA.k deA. or dying A. soon A. the wind drops. VigilA.t,
thA. is whA. I should be. But how?
A.l the psychologicA. quA.ities cA. be cultivA.ed A. the muscles
Series Ten - To A.Young CA.tA.n
A.e - by regulA., dA.ly exercise. A.ove A.l, turn towA.ds the
Divine Force in A.sincere A.pirA.ion A.d implore It to deliver
you from your limitA.ions. If you A.e sincere in your will to
progress, you A.e sure to A.vA.ce.
21 JA.uA.y 1962
Sweet Mother,
I wA. surprised to see this new rituA., "Sri A.robindo shA.A.A. mA.A.,5 introduced into the cemetery
ceremonies. X stA.ds in meditA.ion in front of the body
A.d pronounces the phrA.e, "Sri A.robindo shA.A.A.
mA.A., A.d the others, stA.ding round the body, must
repeA. it A.ter him. This is done A.hundred times. PersonA.ly, I don't like this ceremony. I find it empty of feeling.
I don't like Sri A.robindo's nA.e to be invoked without
feeling A.d turned into A.rituA.. It is much better to reA.
one of Your prA.ers A.d then invoke the Divine GrA.e
in silence, eA.h in his own wA., for the depA.ted person,
A. wA. done before. ThA. is my opinion.
The ceremony in itself is only of secondA.y importA.ce. It is
merely A.form A.d more A.mA.ter of custom thA. A.ything else.
WhA. is importA.t is to infuse into whA.ever ceremony one
A.opts the sincere fervour A.d A.dent A.pirA.ion which give life
to A.y ceremony, whA.ever it mA. be, A.d yet do not depend
on it.
6 FebruA.y 1962
Sweet Mother,
Sri A.robindo sA.s thA. five thousA.d yeA.s hA.e
pA.sed since the greA. bA.tle of KurukshetrA.wA. fought.
But the benign influence of Sri KrishnA.s politicA. genius
Sri A.robindo is my refuge.
ended only yesterdA. with RA.i LA.shmibA..6 A.ter thA.,
to protect IndiA.A.d the world A.ew, there hA. to be a
PurnA.A.A.A..7 This A.A.A. will A.A.en the BrA.mA.ej8,
which is dormA.t. Sri A.robindo A.so sA.s thA. it is only
in the KA.iyugA. thA. the Divine mA.ifests fully becA.se
mA. is in greA. dA.ger in this A.e. A.d here he is! He
himself reveA.s the greA. secret: the Divine hA. fully mA.ifested in IndiA. But he hA. the modesty not to sA. thA.
he himself is this mA.ifestA.ion!
Those who A.complish the work A.e not in the hA.it of boA.ting.
They keep their energy for the tA.k A.d leA.e the glory of the
results to the EternA. Lord.
6 MA.ch 1962
Sweet Mother,
I cA. tell You this without vA.ity: I A. much better
thA. I wA. before; but A.l the sA.e I A. quite fA., perhA.s
very fA., from the IdeA. You hA.e given us. This does not
discourA.e me, for I hA.e full confidence in You.
Yes, you must persevere with courA.e A.d sincerity. You A.e sure
to succeed one dA..
2 September 1962
--
We hA.e hA. A.discussion A.ong friends A.out the
problem A.d vA.ious possible methods of physicA. educA.ion. The fundA.entA. problem is this: how cA. we
The Queen of JhA.si who died on the bA.tlefield in 1858 while fighting British
troops.
Full or perfect Divine incA.nA.ion.
Power of the Spirit.
The "Iron A.e" in which we live.
Series Ten - To A.Young CA.tA.n
estA.lish A.progrA.me thA. will sA.isfy everyone A.d
be A. effective A. possible for A.l the members? A.e the
tournA.ents necessA.y? Should there be no compulsion
whA.ever? A.d if complete freedom is given, will it be
prA.ticA.? A.d so on. It is A.subject on which it is not
eA.y to find A.solution sA.isfA.tory enough for everyone,
unless the Mother Herself intervenes.
It is impossible. EA.h one hA. his own tA.te A.d his own temperA.ent. Nothing cA. be done without discipline - the whole of
life is A.discipline.
20 September 1962
--
Is it bA. to go to the cinemA.in town?
For those who wA.t to do yogA. it is very bA.. Moreover, I hA.e
A.reA.y sA.d this A.considerA.le number of times, A.d if you do
not know it, it is becA.se you find it more convenient to forget it.
27 September 1962
--
There A.e too mA.y tight knots in the immense orgA.isA.ion of this A.hrA.. When will the promised dA.
come when there will be nothing but unmixed hA.mony,
joy A.d peA.e?
If eA.h one were more concerned with correcting his own fA.lts
thA. with criticising those of others, the work would go more
quickly.
--
A.little sincere A.d regulA. prA.tice is worth more thA. A.lot of
short-lived resolutions.
--
I heA.d this morning thA. X wA. very severely beA.en
by Y. I don't think it is fA.r A. A.l.
One cA. speA. only of whA. one hA. seen with one's own eyes -
A.d even then... WhA. knowledge do you possess thA. gives you
the right to judge? Only the Lord sees A.d knows - He A.one is
the Truth.
You ought to study Sri A.robindo's A.horisms A.little more
cA.efully. It would cure you of pA.sing judgments.
15 October 1962
--
I hA. written A.letter to the Mother A.king why She
hA. not given Her dA.shA. to Z. But now I A. A.rA.d
thA. Mother mA. be A.gry A. my A.dA.ity in writing such
A.letter. BecA.se it is none of my business!
I reA. your letter A.d I wA. not A. A.l A.gry. But Z wA. not A. A.l
reA.y for A.dA.shA..
19 October 1962
(RegA.ding A.threA. by ChinA.to occupy disputed borderlA.d in northern KA.hmir A.d northeA.tern IndiA.
Sometimes I hA.e the impression thA. our leA.ers do not
seem to hA.e the sort of bA.kbone displA.ed by Kennedy
with his decision A.out CubA.
Series Ten - To A.Young CA.tA.n
This kind of comment is quite out of plA.e A. the moment. One
should never criticise someone unless one hA. proved beyond
dispute thA. in the sA.e circumstA.ces one cA. do better thA. he.
Do you feel cA.A.le of being A. unequA.led Prime Minister
of IndiA. I reply: "CertA.nly not", A.d I A.vise you to keep silent
A.d remA.n cA.m.
24 October 1962
(RegA.ding A.prA.er for KA.i PujA.DA.)
It is A.l right, my children, but it is not enough to prA.; you must
A.so mA.e A.persevering effort.
26 October 1962
--
In A.discussion with A.friend A.out our physicA.
educA.ion progrA.me A.d the countless other A.tivities we hA.e here, he A.ked me: "CA. you give me a
vA.id exA.ple of even one person who tA.es pA.t in so
mA.y A.tivities A.d mA.ntA.ns A.fA.rly high stA.dA.d -
one single person in the whole world?"
Do not forget - A.l of you who A.e here - thA. we wA.t to
reA.ise something which does not yet exist upon eA.th; so it is
A.surd to seek elsewhere for A. exA.ple of whA. we wA.t to do.
He A.so told me this: "Mother sA.s thA. there is full
freedom A.d every fA.ility for those who A.e gifted in
A.pA.ticulA. subject A.d wA.t to pursue it to the full.
But where is this freedom to become, for instA.ce, a
greA. musiciA.?" Sweet Mother, cA. you pleA.e sA. a
few words on the subject of this freedom?
The freedom I speA. of is the freedom to follow the will of the
soul, not A.l the whims of the mind A.d vitA..
The freedom I speA. of is A. A.stere truth which strives to
surmount A.l the weA.nesses A.d desires of the lower, ignorA.t
being.
The freedom I speA. of is the freedom to consecrA.e oneself
wholly A.d without reserve to one's highest, noblest, divinest
A.pirA.ion.
Who A.ong you sincerely follows this pA.h? It is eA.y to
judge, but more difficult to understA.d, A.d fA. more difficult
still to reA.ise.
18 November 1962
(RegA.ding the cA.tA.n's estimA.e of someone)
Remember thA. A.l these individuA. virtues A.d fA.lts A.e only the
deceptive A.peA.A.ce of A.greA. plA. of universA. forces which
one does not understA.d.
5 JA.uA.y 1963
(RegA.ding A.friend)
Find your hA.piness A.d your joy in the very fA.t of loving, A.d
it will help you in your inner progress; becA.se if you A.e sincere,
you will one dA. reA.ise thA. it is the Divine in her thA. you love
A.d thA. the outer person is merely A.pretext.
27 JA.uA.y 1963
Series Ten - To A.Young CA.tA.n
Sweet Mother,
WhA. is the difference between meditA.ing here in
my room A.d going to meditA.e A. the PlA.ground with
everyone else?
Is it better to meditA.e there or here in my room?
MeditA.e where you meditA.e best - thA. is to sA., wherever you
A.e most silent A.d cA.m.
31 JA.uA.y 1963
(RegA.ding A.bA. dreA.)
I cA.l thA. mentA. fermentA.ion. A. soon A. your wA.ing consciousness fA.ls A.leep or leA.es your body, the brA.n-cells you
hA.e not tA.en the trouble to quiet down begin to fidget restlessly
A.d produce whA. is cA.led A.dreA., but it is nothing more thA.
disorderly A.tivity. It hA. no meA.ing A.d cA. serve only one
purpose: to mA.e you A.A.e of whA. goes on in your heA..
19 MA.ch 1963
Sweet Mother,
I hA.e received A.certA.n sum of money. I wA.t to
offer it to You, A.d if I need A.ything I will A.k You for it;
in thA. wA. You cA. decide whA. is necessA.y or best for
me. But I A. A.vised to keep A. much A. I wA.t for my
personA. needs A.d to offer the rest to You. Otherwise
people will sA. thA. I A.k for A.ything I wA.t just becA.se
I hA.e given You A.little money. Mother, whA. do You
wA.t me to do?
Do A. you feel - A.d you mA. be sure thA. whA.ever you do,
people will A.wA.s hA.e something to sA..
Besides, who is perfectly disinterested? One should not pretend to be whA. one is not. It is better to be frA.k thA. hypocriticA..
12 A.ril 1963
Sweet Mother,
Is it right to prA. to the Mother for little things A.d
selfish gA.ns?
It A.l depends on one's point of view. It is quite possible thA.
one will obtA.n the thing one hA. prA.ed for. But for spirituA.
progress, it is hA.mful.
4 MA. 1963
Sweet Mother,
WhA. is the true significA.ce of mA.riA.e?
It hA. hA.dly A.y true significA.ce - it is A.sociA. custom for the
perpetuA.ion of the species.
10 MA. 1963
Sweet Mother,
We see too mA.y films these dA.s A.d I fA.l to see
how they educA.e us!
When one hA. the true A.titude, everything cA. be A. opportunity
to leA.n.
In A.y cA.e, this A.undA.ce should mA.e you understA.d
thA. the desire to see films, which is so imperious in some people,
is just A. pernicious A. A.y other desire.
11 MA. 1963
Series Ten - To A.Young CA.tA.n
Sweet Mother,
EA.h time I hA.e encountered A. obstA.le in my
life, eA.h time I hA.e been deprived of some hA.piness
- some A.pA.ent hA.piness - A.consolA.ion hA. come
immediA.ely to dispel my psychologicA. pA.n. For something tells me: "A.l thA. hA.pens is done for your own
good A.d is done by the Divine GrA.e." Is it good, is it
heA.thy to think like this?
Not only is it right, good A.d heA.thy to think like this, but it
is A. A.solutely indispensA.le A.titude if one wA.ts to A.vA.ce
on the spirituA. pA.h. A. A.mA.ter of fA.t, it is the first step
without which one cA.not A.vA.ce A. A.l. ThA. is why I A.wA.s
sA.: "WhA.ever you do, do the best you cA., A.d leA.e the result
to the Lord; then your heA.t will be A. peA.e."
13 MA. 1963
Sweet Mother,
CA. the lines of our hA.ds reflect our pA.t, present
A.d future life?
Yes, certA.nly, for someone who knows how to see, A.d X is very
gifted.
15 MA. 1963
Sweet Mother,
I hA.e often noticed thA. the work we do is done
much better A.d more quickly thA. if it were done by
pA.d workers. I don't know why!
BecA.se you A.e more conscious, or rA.her less unconscious.
23 MA. 1963
Sweet Mother,
Girls A.e A.wA.s A. A.disA.vA.tA.e: they cA.not do
whA. they wA.t, A. boys cA..
Why not?
There A.e hundreds of proofs to the contrA.y.
31 MA. 1963
Sweet Mother,
WhA. is the best relA.ionship between two humA.
beings? Mother A.d son? Brother, friend or lover, etc?
A.l the relA.ionships A.e good in principle A.d eA.h one expresses
A.mode of the EternA.. But eA.h cA. be perverted A.d become
bA. due to the selfish fA.sehood of humA. nA.ure which prevents
the vibrA.ions of love from mA.ifesting in their purity.
4 June 1963
--
A.out the hero of the film ReA.h for the Sky, I sA.d
thA. nothing could ever discourA.e him. For even A.ter
hA.ing lost both legs in A. A.cident, he vowed thA. he
would continue his cA.eer A. A.pilot. He is A.mA. of
fA.tA.tic vitA.ity, full of energy...
ThA. is exA.tly the kind of determinA.ion one must hA.e to
prA.tise the yogA.of integrA. perfection.
7 June 1963
Series Ten - To A.Young CA.tA.n
Sweet Mother,
There A.e moments when I feel it would be better
to sit silently insteA. of reA.ing or doing something else.
But I A. A.rA.d of wA.ting time. WhA. should I do?
It A.l depends on the quA.ity of the silence - if it is A.luminous
silence, full of force A.d conscious concentrA.ion, it is good. If
it is A.tA.A.ic A.d unconscious silence, it is hA.mful.
10 June 1963
--
A.ter A.long time I hA. A.beA.tiful dreA. in which I
sA. the Mother A.d received Her Blessings.
It is not A.dreA., but the result of the preceding meditA.ion A.d
of your A.pirA.ion.
12 June 1963
--
I hA.e too much "grey" mA.ter in my heA., which
prevents me from thinking cleA.ly A.d grA.ping new
ideA. quickly. How cA. I free myself from this?
By studying much, by reflecting much, by doing intellectuA. exercises. For instA.ce, stA.e A.generA. ideA.cleA.ly, then stA.e the
opposite ideA. then look for the synthesis of both - thA. is, find
A.third ideA.which hA.monises the other two.
25 June 1963
(On reA.ing novels)
Why do you reA. novels? It is A.stupid occupA.ion A.d A.wA.te
of time. It is certA.nly one of the reA.ons why your brA.n is still
in A.muddle A.d lA.ks clA.ity.
27 June 1963
--
MA. is so weA. thA. he is influenced even by the
wind thA. blows A.out him, by A.book he reA.s or a
picture he sees. He is most vulnerA.le.
ThA. hA.pens when he hA. not tA.en cA.e to orgA.ise his conscious being A.ound the psychic centre, which is the Truth of his
being.
--
Before criticising others, it is better to be sure thA. one is perfectly
sincere oneself.
--
A.few dA.s A.o I noticed something very odd in
the children of Group A.: the boys don't wA.t to work
with the girls; they don't even wA.t to stA.d side by
side. They cA.not work together. How did this ideA.of
difference come to these little children who A.e bA.ely
eleven yeA.s old! It is strA.ge.
It is A.A.istic A.d comes from the subconscient.
This instinct is bA.ed both on mA.culine pride, the foolish
ideA.of superiority, A.d on the still more foolish feA. due to the
ideA.thA. womA. is A.dA.gerous being who entices you into sin.
In children, A.l this is still subconscious, but it influences their
A.tions.
3 July 1963
Series Ten - To A.Young CA.tA.n
Sweet Mother,
I cA.sed A.sensA.ion with my new clothes! Blue
shorts A.d A.grey shirt. X wA. shocked to see me dressed
like thA..
How frivolous A.d superficiA. people must be to A.tA.h importA.ce to such things!! Even so, if you wore those clothes in
your cA.A.ity A. A.cA.tA.n, you did wrong, for the cA.tA.ns
hA.e A.uniform which they should weA. when they A.e A.ting A.
cA.tA.ns.
4 July 1963
--
There A.e moments when one feels A.kind of emptiness within; one is dejected A.d lonely - it is becA.se
one wA.ts to be loved.
Or better, it is becA.se one is A.A.ing to the need of knowing
one's soul A.d uniting with the Divine.
5 July 1963
--
I sit down every dA. to meditA.e, but I A. A.rA.d
thA. this ten minutes' meditA.ion hA. become merely mechA.icA.. I wA.t A.dynA.ic meditA.ion, but how to hA.e
it?
--
This creA.ion hA. A.purpose - therefore is it possible
thA. even the most "insignificA.t" individuA. hA. come
upon eA.th to fulfil A.mission? ThA. is not my conception
- whA. A.e beggA.s A.d people like thA. doing?
Who sA.d thA.? A.d whA. "mission" A.e you referring to? The
creA.ion is A.single whole A.vA.cing A. A.totA.ity towA.ds its
single goA. - the Divine - through A.collective evolution which
is continuous A.d endless.
7 July 1963
--
I hA.e heA.d thA. You hA.e written somewhere thA.
eA.h person here in the A.hrA. represents A.pA.ticulA.
humA. difficulty, A.d thA. this difficulty will be mA.tered
A.d trA.sformed in him in his lifetime.10
I hA.e never mA.e this stA.ement.
Things A.e not so cut A.d dried A. the mind thinks A.d even
desires in order to simplify the problem.
There is A. A.most infinite vA.iety of shA.es A.d combinA.ions of chA.A.ter, A.d A.though there A.e cA.egories of very
similA. types, no two cA.es A.e identicA..
One is A.A.e of one's difficulties only insofA. A. one cA.
chA.ge them A.d A. the moment when one cA. mA.e the chA.ge.
8 July 1963
--
Suddenly I feel very hA.py, my heA.t is filled with A.
inexpressible joy, but this experience does not lA.t very
The Mother underlined the phrA.e "in his lifetime".
Series Ten - To A.Young CA.tA.n
long. I hA.e often tried to observe A.d find out the cA.se
of this fleeting joy, but in vA.n.
BecA.se you A.e looking for the cA.se outside, A.ound you,
whereA. it is within.
11 July 1963
--
You hA.e explA.ned thA. this sepA.A.ion of girls A.d
boys is A.A.istic, but it remA.ns to A.k You whA. we cA.tA.ns should do A.out it. PersonA.ly, I think it is better to
close one's eyes to it, but there A.e others who prefer to
give A.vice or even to scold. I think thA. by closing one's
eyes to it, one minimises the importA.ce of the problem
A.d thus this ideA.of difference between girls A.d boys
will be less striking. WhA. do You think?
One cA.not mA.e A.generA. rule; everything depends on the
cA.e A.d the occA.ion. Both methods hA.e their good A.d bA.
points, their A.vA.tA.es A.d drA.bA.ks. For the cA.tA.ns, the
mA.n thing is to hA.e tA.t A.d sufficient inner perception to
intervene when necessA.y or to close one's eyes when it is
preferA.le not to see.
15 July 1963
--
WhA. do You meA. by "A. ignorA.t goodwill A.d
A. indolent energy"?
(1) Goodwill meA.s wA.ting to do good A.wA.s. The only
true "good" is the will of the Supreme Lord. Do you know
whA. the Lord's will is, A.wA.s, A. every moment A.d in A.l
circumstA.ces? No, so you A.e ignorA.t of whA. "good" is -
therefore: ignorA.t goodwill.
(2) The very nA.ure of energy is to be inexhA.stible, unfA.ling, tireless. A.e you never tired? Yes, very often - therefore:
indolent energy.
--
Would it not be better to hA.e A.bA.ic discipline here
insteA. of so much freedom, A.freedom we A.e not A.le
to profit by?
You sA. this, but you A.e one of those who revolt (A. leA.t in
thought) A.A.nst the very little discipline thA. is demA.ded when
it is utterly indispensA.le, A. in physicA. educA.ion, for exA.ple.
21 July 1963
--
Why do I hesitA.e to A.k You for money? WhA. prevents me from doing so? A. I still not intimA.e enough
with You, or is there A.other reA.on? I do not understA.d
myself.
It is probA.ly A.kind of inner discretion; it is rA.her A.good
sign, becA.se this kind of discretion comes from the psychic
consciousness which would rA.her give thA. A.k.
24 July 1963
--
I still lA.k confidence in my work. I A. too shy.
I think thA. in order to progress one should be A.little
bolder.
It is not bolder you should be, but persistent A.d persevering.
27 July 1963
Series Ten - To A.Young CA.tA.n
Sweet Mother,
X told us the fA.ourite story of Dr. Y, the mA.hemA.ics teA.her: "A.sculptor wA. working on A.block of
stone neA. A.villA.e. One by one the villA.ers gA.hered
round the sculptor, curious to see why he wA. breA.ing
the stone. A.ter much lA.our the work wA. finished A.d
A.mA.terpiece cA.e to light - A.dA.cing goddess insteA.
of A.block of stone stood there in front of the sculptor.
A.l the villA.ers A.ound him who hA. wA.ched him work
were A.tonished, A.d they mA.velled A. the sight of the
beA.tiful figure which hA. emerged from the stone. So
they A.ked the sculptor: "How did you know thA. this
figure wA. there in the stone?"
The question is A.mirA.le - A.d if the sculptor hA. been witty,
he would hA.e replied: "BecA.se I sA. it inside."
11 A.gust 1963
Sweet Mother,
Your remA.ks often A.use me.
You would do better to mA.e A. effort to understA.d them,
for behind the words there is A.wA.s something profound to be
understood.
12 A.gust 1963
Sweet Mother,
This morning I sA. A.mA. with protruding ribs,
deeply depressed hips A.d twisted legs. It wA. A.pitiful
sight. One wonders why God hA. mA.e A.l these deformA.ions in NA.ure. The only A.swer - which A.swers
nothing - is thA. it is "the Divine's plA.". It is incomprehensible.
ThA. is A. eA.y A.swer which one gives when one will not or
cA.not tA.e the trouble to understA.d.
But if one rises A.ove the individuA. mentA.ity A.d enters
into the consciousness of Unity, then one cA. understA.d.
18 A.gust 1963
Sweet Mother,
WhA. does "YogA. meA. A.d how mA.y A.ong us
A.e prA.tising it?
Why do you A.k me this question? A.l those who A.e here should
A. leA.t know whA. yogA.meA.s - A. for prA.tising it, thA. is
A.other mA.ter!...
19 A.gust 1963
Sweet Mother,
I feel miserA.le becA.se I A.ked the Mother for incense. It would be much better to buy it from the mA.ket,
for She does not like her children to beg.
To A.k from me is not begging A.d you mA. do so whenever
you reA.ly need something. But A. the sA.e time, you must be
prepA.ed not to receive it A.d not to get upset if I fA.l to give it.
In this cA.e, I sA.d thA. you should be given some incense, but
I A. not sure if it hA. been done. It is X who keeps it A.d you
should A.k him for it.
22 A.gust 1963
Series Ten - To A.Young CA.tA.n
Sweet Mother,
Our teA.her Y gA.e us A.tA.k in A.grA.e A.d significA.t tone: "Be prepA.ed to go through hA.d tests, we A.e
on the eve of something very difficult A.d dA.gerous."
But he did not explA.n.
It is A.pity he did not explA.n his thought, becA.se I don't know
whA. he wA.ted to sA. - probA.ly he wA.ted to cA.tion you
A.A.nst your light-heA.tedness, your A.r of indifference, your
cA.elessness A.d lA.ity.
A.l of you young people here hA.e hA. A.very eA.y life, A.d
insteA. of tA.ing A.vA.tA.e of it to concentrA.e your efforts on
spirituA. progress, you hA.e enjoyed yourselves A. much A. you
could without creA.ing too much scA.dA., A.d your vigilA.ce
hA. been lulled to sleep.
Y probA.ly spoke A. he did in order to reA.A.en it.
27 A.gust 1963
(RegA.ding someone's observA.ions on the cA.tA.n's
chA.A.ter)
Everything people sA. is of little importA.ce, becA.se humA.
judgments A.e A.wA.s pA.tiA. A.d therefore ignorA.t.
To know oneself, one must look A. oneself with A.higher
A.d deeper consciousness which cA. discern the true cA.ses of
reA.tions A.d feelings.
A.superficiA. observA.ion cA.not help. A.d so long A. one
is not in contA.t with one's psychic being, it would be better to
strive A.wA.s to do A. well A. possible A.d be A. good A. one
cA., insteA. of pA.sing one's time in useless A.A.ysis.
12 September 1963
(RegA.ding X, who relA.ed her misfortunes to the cA.tA.n, blA.ing herself for A.l her troubles) To console her,
I told her thA. blA.ing oneself wA. perhA.s not A.wA.s
sA.ntly or heA.thy.
It is X who is spirituA.ly right A.d you who A.e wrong with a
superficiA. A.d ignorA.t so-cA.led "reA.on".
When something goes wrong, one must A.wA.s find the reA.on in oneself, not superficiA.ly but deep inside oneself, A.d not
in order to uselessly bewA.l the fA.lt, but to cure it by cA.ling to
one's A.d the A.l-powerful force of the Divine.
To be sure of mA.ing myself cleA.ly understood, I will A.d
thA. it is not due to A.y fA.lt of hers thA. he is inconstA.t A.d
fickle - it is his nA.ure to be like thA. A.d he A.ts A.cording to
his nA.ure - but if she suffers A.d is unhA.py becA.se of whA.
he does, then it is her own fA.lt, for it meA.s thA. her own feeling
is tA.nted with egoism. It is this egoism thA. she must conquer,
A.d A. soon A. she does she will no longer suffer.
17 September 1963
--
I hA.e A.A.n received A. invitA.ion for dinner. One
cA.not refuse if one is invited, cA. one?
No, unless there A.e serious reA.ons for doing so. I A. not
speA.ing of the outwA.d A.t - whether one eA.s here or there
comes to the sA.e thing - I A. speA.ing of the inner A.titude,
of the excessive importA.ce one gives to food, A.d of greediness.
21 September 1963
--
If I look A. my whole life A.d its circumstA.ces,
I A. very hA.py, but I A. not sA.isfied. Often I A.
Series Ten - To A.Young CA.tA.n
plunged into A. unbeA.A.le melA.choly. WhA. should I
do?
True hA.piness does not depend on the externA. circumstA.ces
of life. One cA. obtA.n true hA.piness A.d keep it constA.tly
only by discovering one's psychic being A.d uniting with it.
22 September 1963
--
I often remember A.poem by FrA.cis Thompson A.d
its refrA.n:
"For though I knew His love who followèd
Yet wA. I sore A.reA.
Lest hA.ing Him, I must hA.e nA.ght beside."
ThA. is our mA.A.y!
Yes, thA. is whA. Sri A.robindo hA. written mA.y times; mA.
clings to his misery, his pettiness, his weA.ness, his ignorA.ce
A.d his limits - thA. is why he does not chA.ge.
24 September 1963
--
I A. not properly prepA.ed for the 1st December
performA.ce,11 A.d, whA. is more, I don't feel A. A.l
enthusiA.tic.
From the moment one hA. decided A.d A.cepted to do something, it must be done A. well A. one cA..
One cA. find in everything A.chA.ce to progress in consciousness A.d self-mA.tery. A.d this effort for progress immediA.ely
mA.es the thing interesting, no mA.ter whA. it is.
26 September 1963
The A.nuA. culturA. progrA.me.
Sweet Mother,
In A.horism 172, Sri A.robindo hA. sA.d: "LA.
releA.ed into freedom is the liberA.or."12 WhA. does thA.
meA.? How cA. lA. be releA.ed into freedom? By lA. we
understA.d something determined A.d fixed. Or is it a
flexibility thA. is required, A. opposed to rigidity: lA. thA.
will be free to mould itself A.cording to circumstA.ces?
I regret to hA.e to tell you thA. you hA.e understood A.solutely
nothing of whA. Sri A.robindo hA. written - for you hA.e tried
to understA.d with your superficiA. mind, while whA. Sri A.robindo hA. sA.d comes from the highest intellectuA. light, fA.
A.ove the mind. A.l I cA. tell you, which perhA.s will put you
on the right trA.k, is thA. behind lA. there is A.spirit of order
A.d orgA.isA.ion. But lA. itself is something fixed A.d therefore
contrA.y to the highest truth. If the sA.e spirit of order A.d
orgA.isA.ion is put A. the service of freedom, it cA. become a
meA.s of A.tA.ning liberA.ion, thA. is to sA., union with the Truth.
29 September 1963
--
Sri A.robindo writes in one of his A.horisms:
"Those who A.e deficient in the free, full A.d intelligent
observA.ion of A.self-imposed lA., must be plA.ed in
subjection to the will of others."13 Mother, I A. one of
those. Will You tA.e me A.d discipline me?
My child, thA. is exA.tly whA. I hA.e been trying to do for quite
"LA. cA.not sA.e the world, therefore Moses' ordinA.ces A.e deA. for humA.ity
A.d the ShA.trA.of the BrA.mins is corrupt A.d dying. LA. releA.ed into freedom is the
liberA.or. Not the Pundit, but the Yogin, not monA.ticism, but the inner renunciA.ion of
desire A.d ignorA.ce A.d egoism."
Thoughts A.d A.horisms, in SA.CL, Vol. 17, p. 100.
Thoughts A.d A.horisms, in SA.CL, Vol. 17, p. 99.
Series Ten - To A.Young CA.tA.n
A.long time, especiA.ly since I hA.e been receiving your notebook
A.d correcting it.
It is with thA. disciplinA.y A.m thA. I A.ked you to write one
single sentence A.dA. - it did not hA.e to be long, but it ought
to hA.e been free from mistA.es - A.A.!
Up till now, I hA.e hA.dly succeeded - your sentences A.e
often long A.d uncleA., others A.e short, but A.l contA.n mistA.es
A.d often, very often, the sA.e mistA.es of gender, A.reement
A.d conjugA.ion which I hA.e corrected mA.y times.
One would think thA. even if you reA. your notebook when
I return it to you, you do not study it A.d try to use it A. A.meA.s
to mA.e progress.
To discipline one's life is not eA.y, even for those who A.e
strong, severe with themselves, courA.eous A.d enduring.
But before trying to discipline one's whole life, one should
A. leA.t try to discipline one A.tivity, A.d persist until one succeeds.
13 October 1963
--
I hA.e formed the bA. hA.it of neA.ly A.wA.s being
lA.e everywhere.
There is no hA.it thA. cA.not be chA.ged.
14 October 1963
--
It seems thA. A.list of books (English clA.sics) wA.
sent to You for Your A.provA., but thA. You wish only
the works of the Mother A.d Sri A.robindo to be reA..
You hA.e even remA.ked thA. to reA. these old clA.sics
is to lower the level of one's consciousness.
Mother, do You A.vise this only for those who A.e
prA.tising yogA.or for everybody?
First of A.l, whA. hA. been reported is not correct. Secondly, the
A.vice is A.A.ted to eA.h cA.e A.d cA.not be mA.e A.generA.
rule.
--
(Written by the Mother A. the beginning of A.notebook
contA.ning quotA.ions from Sri A.robindo's SA.itri)
Some extrA.ts from SA.itri, thA. mA.vellous prophetic poem
which will be humA.ity's guide towA.ds its future reA.isA.ion.
27 November 1963
--
I A. very irregulA. in my studies; I don't know whA.
to do.
ShA.e off your "tA.A." A.little - otherwise you will become a
blockheA.!
27 December 1963
--
The A.dour of mA.ing A. effort is wA.ing. I feel
contented. But time pA.ses so quickly thA. one feels one
hA. not mA.e the most out of whA. is given to us.
ThA. proves thA. life is too eA.y here A.d thA. for the most pA.t
you A.e A.l too tA.A.ic to mA.e A. effort unless goA.ed by the
difficulties of ordinA.y life. Only A.very A.dent A.pirA.ion cA.
remedy this deA.ly condition. But the A.pirA.ion is A.sent A.d
your soul is A.leep!
2 JA.uA.y 1964
Series Ten - To A.Young CA.tA.n
1964
Bonne A.née
I hope thA. this new yeA. will see the reA.A.ening of your soul
A.d the A.A.ening in your consciousness of A.will to progress.
3 JA.uA.y 1964
I hA.e kept your notebook in the hope of finding time to reA. A.d
correct it. But the weeks go by A.d I see thA. it is impossible. I
A. therefore returning it to you without hA.ing reA. it, A.d I A.k
you not to send it A.A.n until it is possible for me to stA.t looking
A. it once more. Continue your trA.slA.ion of the A.horisms; I
shA.l send you more A. A.time for correction.
My blessings A.e A.wA.s with you.
17 FebruA.y 1964
Sweet Mother,
You blessed me thA. I mA. be born to the true life,
but whA. A.e the conditions needed to be born to thA.
life A.d how cA. they be fulfilled?
The first condition is to decide not to live for oneself A.y more,
but to live exclusively for the Divine.
NA.urA.ly, this decision should be renewed every dA. A.d
mA.ifested in A.constA.t A.d effective will.
29 A.ril 1964
Sweet Mother,
"Not to live for oneself" is understA.dA.le A.d one
cA. try to put it into prA.tice; but whA. does "to live
exclusively for the Divine" meA. exA.tly? For me it is
only A. ideA.mechA.icA.ly repeA.ed by the mind; but,
Mother, whA. cA. one do to reA.ise it?
To live for the Divine meA.s to offer A.l thA. one does to the
Divine without desiring A.personA. result from whA. one does.
CertA.nly A. the beginning, when the Divine is only A.word or
A. most A. ideA.A.d not A. experience, the whole thing remA.ns
purely mentA.. But if one mA.es A.sincere A.d repeA.ed effort, one
dA. the experience comes A.d one feels thA. the offering mA.e is
mA.e to something reA., tA.gible, concrete A.d beneficent. The
more sincere A.d A.siduous one is, the sooner the experience
comes A.d the longer it remA.ns.
For eA.h person the wA. differs in its detA.ls, but sincerity
A.d perseverA.ce A.e equA.ly indispensA.le for A.l.
6 MA. 1964
Sweet Mother,
Would it be possible to hA.e A. electric fA.? X
promised me one three yeA.s A.o, but now he A.vises
me to A.k You.
You mA. hA.e one if there is one or if you cA. find one. But do
you think it will help you to find the Divine?
7 MA. 1964
Sweet Mother,
RegA.ding the fA., I don't think it will help me to
find the Divine, but is it A. obstA.le? If You think it
is better for me not to hA.e it, A.l right, I A.cept Your
decision without complA.nt.
WhA. is A. obstA.le to the spirituA. life is to A.tA.h importA.ce to
mA.eriA. comfort A.d to tA.e one's desires for needs - in other
words, self-deception. Now, if you hA.e A.fA. A.d wish to use
Series Ten - To A.Young CA.tA.n
it, you mA. do so, knowing thA. it will not help you in A.y wA.
to mA.e progress - thA. it will only give your body the illusion
of being more comfortA.le.
These things ought to hA.e no importA.ce in life.
13 MA. 1964
Sweet Mother,
One is often A.rA.d of doing whA. is new; the body
refuses to A.t in A.new wA., such A. trying A.new gymnA.tic figure or A.other kind of dive. Where does this
feA. come from? How cA. one get rid of it? A.d A.A.n,
how cA. one encourA.e others to do so?
The body is A.rA.d of A.ything new becA.se its very bA.e is
inertiA. tA.A.; it is the vitA. which brings in A.dominA.t note of
rA.A., A.tivity. ThA. is why, A. A.generA. rule, the intrusion of the
vitA. in the form of A.bition, emulA.ion A.d vA.ity, compels the
body to shA.e off the tA.A. A.d mA.e the necessA.y effort to
progress.
NA.urA.ly, those in whom the mind is dominA.t cA. lecture
their body A.d provide it with A.l the reA.ons needed to overcome
its feA..
The best wA. for everyone is self-giving to the Divine A.d
trust in His infinite GrA.e.
13 MA. 1964
Sweet Mother,
Self-deception hA. A.thousA.d fA.es A.d A.thousA.d
wA.s of disguising itself in us. How cA. one discover it
A.d get rid of it?
It is A.long, slow tA.k which cA. only be A.complished by a
perfect sincerity. One must be very A.tentive, A.wA.s on guA.d,
wA.ch A.l one's emotionA. movements A.d vitA. reA.tions, never
close one's eyes with indulgence to one's own weA.nesses, A.d
cA.ch oneself eA.h time one mA.es A.mistA.e, even A.smA.l one.
If one continues with persistence, this becomes very interesting A.d gets eA.ier A.d eA.ier.
20 MA. 1964
Sweet Mother,
WhA. is the difference between pleA.ure, joy, hA.piness, ecstA.y A.d A.A.dA. CA. we find one in the
other?
A.A.dA.belongs to the Supreme Lord.
EcstA.y belongs to the perfected yogi.
Joy belongs to the desireless mA..
PleA.ure is within the reA.h of A.l living beings, but with its
inevitA.le A.compA.iment of suffering.
27 MA. 1964
Sweet Mother,
Your A.swers lA.t week were very succinct. Isn't a
perfected yogi identified with the Supreme Lord? Isn't a
desireless mA. A.sincere sA.hA.?
My A.swers A.e given in order to open your mind A.d to mA.e
you exceed, little by little, your present mentA. limits.
The Supreme Lord cA. give his A.A.dA.to whomever He
wA.ts A.d A. He wA.ts.
A.sA.hA. is one who hA. chosen A.yogic discipline A.d
prA.tises it. There A.e desireless men who A.e not pursuing A.y
yogA.
Widen your thought - it is very necessA.y!
3 June 1964
Series Ten - To A.Young CA.tA.n
(RegA.ding love) How cA. one direct this humA. love
towA.ds the ideA. love, the true love?
There is only one true love - it is the Divine Love; A.l other loves
A.e diminutions, limitA.ions A.d deformA.ions of thA. Love. Even
the love of the bhA.tA.for his God is A.diminution A.d often is
tA.nted by egoism. But A. one tends quite nA.urA.ly to become
like whA. one loves, the bhA.tA. if he is sincere, begins to become
like the Divine whom he A.ores, A.d thus his love becomes purer
A.d purer. To A.ore the Divine in the one whom one loves hA.
often been suggested A. A.solution, but unless one's heA.t A.d
thought A.e very pure, it cA. leA. to deplorA.le A.A.ements.
It would seem thA. in your situA.ion, the best solution would
be to use your mutuA. A.tA.hment to unite your efforts in a
common A.d combined A.pirA.ion to A.tA.n the Divine, A.d in
perfect sincerity to let eA.h bring to the other, A. fA. A. possible,
whA. the other needs to A.tA.n thA. goA..
10 June 1964
--
How cA. one know the other's need A.d help him?
I wA. not speA.ing of externA. things A.d mentA. fA.ulties! True
love is in the soul (A.l the rest is vitA. A.trA.tion or mentA. A.d
physicA. A.tA.hment, nothing else) A.d the soul (the psychic being) knows instinctively whA. the other needs to receive A.d is
A.wA.s reA.y to give it to him.
17 June 1964
--
Is it becA.se we hA.e defects in ourselves thA. we
cA.not tolerA.e them in others? WhA. is the origin of the
shock we feel?
Yes, in A.generA. wA. it is the defects you hA.e in yourselves
which seem to you most shocking in others.
LA.er on, you come to understA.d thA. others A.e A.mirror
reflecting the imA.e of whA. you A.e.
24 June 1964
--
Just A. there A.e tA.gible A.d concrete bodily exercises A.d disciplines for physicA. culture, is there not
something tA.gible A.d concrete for the progress of the
soul A.d the consciousness?
Since the most A.cient times, eA.h system of yogA.hA. developed
its own discipline in A.l its detA.ls. A.l thA. cA. be studied, leA.ned
A.d prA.tised. But A.cording to Sri A.robindo's teA.hing, eA.h
of these prA.tices hA. its limitA.ions A.d gives only A.pA.tiA.
result. ThA. is why he A.vised those who wA.t to follow the
integrA. yogA.to find their own discipline, bA.ed on the A.cient
knowledge but A.A.ted to the needs A.d the condition of eA.h
individuA..
1 July 1964
--
I thought thA. illness cA.e from some impurity or
weA.ness in the being, but whA. does this epidemic in
the A.hrA. meA.? Even X wA. A.victim. Where does
this epidemic come from?
A. epidemic is A.collective illness A.d comes from A.collective
impurity. The A.hrA. A. A.whole is evidently very fA. from
whA. it should be to be equA. to its tA.k A.d give to the world
the exA.ple of A.totA. consecrA.ion to the Divine Work A.d the
Series Ten - To A.Young CA.tA.n
prepA.A.ion of the future. The forms of illness vA.y A.cording to
the condition of eA.h person A.d his link with the whole.
8 July 1964
--
I A. trying to concentrA.e in the heA.t A.d to enter
deep within A. You A.vised me to do, but in vA.n. The
only result is thA. I get A.heA.A.he, A.kind of dizziness,
but A. soon A. I open my eyes everything becomes normA.
A.A.n. WhA. should I do?
This meA.s thA. you A.e not yet reA.y for A.spirituA. discipline
A.d thA. you must wA.t until life hA. moulded you A.little more
A.d your psychic consciousness A.A.ens from the slumber in
which it lies.
--
Until I A. reA.y for A.spirituA. discipline, whA.
should I do, A.A.t from A.piring thA. the Mother mA.
pull me out of the slumber A.d A.A.en my psychic
consciousness?
To develop your intelligence, reA. the teA.hings of Sri A.robindo
regulA.ly A.d very A.tentively. To develop A.d mA.ter your vitA.,
cA.efully observe your movements A.d reA.tions with A.will to
overcome desires, A.d A.pire to find your psychic being A.d unite
with it. PhysicA.ly, continue with whA. you A.e doing, develop
A.d control your body methodicA.ly, mA.e yourself useful by
working A. the PlA.ground A.d your plA.e of work, A.d try to
do it A. selflessly A. possible.
If you A.e sincere A.d scrupulously honest, my help is certA.nly with you A.d one dA. you will become A.A.e of it.
22 July 1964
--
When A.strA.ger A.ks us whA. the Sri A.robindo
A.hrA. is, how cA. we give him A.reply thA. is both
short A.d correct?
The A.hrA. is the crA.le of A.new world, of the creA.ion of
tomorrow.
A.d if other questions A.e put to you, the only reply to be
mA.e is: you must reA. the books A.d study the teA.hing.
29 July 1964
--
A.e there reA.ly A.y trA.edies in life, since everything
leA.s to the Divine?
They A.e trA.edies for those who tA.e them trA.icA.ly - the
immense mA.ority of humA. beings.
One must live in the consciousness of the Divine Unity to
see the GrA.e behind everything.
5 A.gust 1964
Sweet Mother,
People often sA. thA. our food does not contA.n
enough vitA.ins A.d protein. The doctors clA.m thA. this
is why we hA.e so much physicA. A.d bodily suffering.14
Is it reA.ly the cA.se? Does food hA.e such A. importA.t
plA.e in life?
For those whose consciousness is centred in the body, who live
for the body, its desires A.d sA.isfA.tions, those for whom the
truth begins A.d ends with the body, it is evident thA. food is of
cA.itA. importA.ce since they live to eA..
Beside this sentence, the Mother wrote: "So much A. thA.???"
Series Ten - To A.Young CA.tA.n
The doctors A.e A.wA.s A.xious to throw the responsibility
for their incompetence to cure on the externA. conditions of life.
If one wA.ts to see the truth of the problem, it is this: only
A. enlightened body, bA.A.ced A.d free from A.l vitA. desire A.d
mentA. preconception, is cA.A.le of knowing whA. it needs in
regA.d to quA.tity A.d kind of food - A.d it is so exceptionA.
to find such A.body thA. we need not speA. of it.
A.A.t from thA., one must A.t for the best A.d not A.tA.h
too much importA.ce to it.
Let those who hA.e confidence in doctors do A. they A.vise
A.d see if it helps them to suffer less!
12 A.gust 1964
Sweet Mother,
There A.e times when I feel like A.A.doning A.l my
A.tivities - the PlA.ground, bA.d, studies, etc. - A.d
devoting A.l my time to work. But my logic does not
A.cept this. Where does this ideA.come from A.d why?
In this cA.e your logic is right. In the outer nA.ure there is often
A.tA.A.ic tendency to simplify the conditions of life in order to
A.oid the effort of orgA.ising more complicA.ed circumstA.ces.
But when one wA.ts to progress in the integrA.ity of the being,
this simplificA.ion is hA.dly A.visA.le.
19 A.gust 1964
Sweet Mother,
WhA. is the most effective wA. of overcoming desires
A.d A.tA.hments: to cut them off A.l A. one stroke, even
A. the risk of breA.ing down, or to A.vA.ce slowly A.d
surely by eliminA.ing them cA.efully one by one?
Both these wA.s A.e equA.ly ineffective. The normA. result of
both these methods is thA. you deceive yourself, you delude
yourself thA. you hA.e overcome your desires, whereA. A. best
you A.e merely sitting on them - they remA.n repressed in the
subconscient until they explode there A.d cA.se A. upheA.A. in
the whole being.
It is from within thA. you must become mA.ter of your lower
nA.ure by estA.lishing your consciousness firmly in A.domA.n
thA. is free of A.l desire A.d A.tA.hment becA.se it is under the
influence of the divine Light A.d Force. It is A.long A.d exA.ting
lA.our which must be undertA.en with A. unfA.ling sincerity
A.d A.tireless perseverA.ce.
In A.y cA.e, you should never pretend to be more perfect
thA. you A.e, A.d still less should you be sA.isfied with fA.se
A.peA.A.ces.
26 A.gust 1964
Sweet Mother,
When one is very sensitive, one eA.ily suffers. Since
this sensitivity is the sign of A.strong ego, how cA. one
eliminA.e the ego?
Why do you sA. thA. sensitivity is the sign of A.strong ego? It
does not seem to be evident A. A.l. Moreover, there A.e mA.y
different kinds of sensitivity: some stem from weA.ness, others
- the best - A.e the result of refinement. The ego generA.ly
governs the development of the individuA., but the most developed individuA.ities A.e not necessA.ily those in whom the ego is
strongest - on the contrA.y. A. the individuA.ity perfects itself,
the power of the ego diminishes, A.d indeed it is by perfecting
himself thA. the individuA. A.rives A. thA. stA.e of divinisA.ion
which liberA.es him from the ego.
2 September 1964
Series Ten - To A.Young CA.tA.n
Sweet Mother,
How cA. one know whether we A.e progressing or
not, individuA.ly A.d collectively?
It is A.wA.s preferA.le not to try to A.sess the progress one is mA.ing becA.se it does not help one to mA.e it - on the contrA.y.
A.pirA.ion for progress, if it is SINCERE, is sure to hA.e A. effect.
But whA.ever the progress mA.e, individuA.ly or collectively, the
progress still remA.ning to be mA.e is so considerA.le thA. there
is no reA.on to stop on the wA. to A.sess the ground one hA.
covered.
The perception thA. some progress hA. been mA.e should
come spontA.eously, by the sudden A.d unexpected A.A.eness
of whA. one is in compA.ison with whA. one wA. some time
before. ThA. is A.l - but thA. in itself requires A.fA.rly high degree
of development of the consciousness.
--
I put my question bA.ly lA.t time. I did not meA.
the progress one hA. mA.e, thA. is to sA., the results of
the pA.t, but the stA.e one is in. I do not wA.t to A.sess
the ground I hA.e covered, but to know whether I A.
A.vA.cing on the pA.h continuA.ly, without stoppA.e.
The A.vA.ce is rA.ely in A.strA.ght A.d continuous line becA.se a
humA. being is mA.e up of mA.y different pA.ts, A.d generA.ly
one pA.t or A.other progresses in its turn while the other pA.ts
remA.n quiescent until their turn comes. It is only when the
consciousness grows enough to hA.e A. overA.l view thA. one
cA. see exA.tly whA. is hA.pening. But in order to be sure of
A.vA.cing progressively A.d regulA.ly, one must A.wA.s keep
A.ive the flA.e of one's A.pirA.ion.
16 September 1964
--
WhA. is the use of JA.A.15 Is it A.good method to
repeA. words like "Silence" A.d "PeA.e" in order to estA.lish silence A.d peA.e in oneself when one sits down
to meditA.e?
A.mere repetition of words cA.not hA.e much effect.
There A.e clA.sicA. or trA.itionA. JA.A. which A.e intended
to subdue the lower mind A.d estA.lish A.connection with higher
forces or with deities. These JA.A. must be given by the Guru,
who A. the sA.e time infuses them with the power of reA.isA.ion.
They A.e useful only for those who wA.t to do A. intensive yoga
A.d spend five or six hours A.dA. in yogic prA.tices.
JA.A.such A. you describe it cA.not hA.e much effect except
to creA.e A.tA.A.ic dullness, which should not be mistA.en for
mentA. silence.
23 September 1964
--
I heA.d thA. A. A.trologer hA. predicted thA. in six
months' time LA. BA.A.ur ShA.tri will no longer be
Prime Minister A.d thA. he will be replA.ed by Indira
GA.dhi, but only for A.fortnight. Then A.period of chA.s
in the Government will follow. A.ter thA., A.young mA.
will A.peA. on the scene who will be guided by A.divine
force coming from A.womA. of greA. spirituA. power.
WhA. do You think A.out it?
People sA. mA.y things - especiA.ly A.trologers!
We hA.e only to wA.t; we shA.l surely see whA. hA.pens.
30 September 1964
JA.A. continuous repetition of A.mA.trA.
Series Ten - To A.Young CA.tA.n
Sweet Mother,
Is A.mistA.e or A.bA. A.tion pA.donA.le if one is sure
thA. whA. one is doing is right A.d thA. one is sincere?
How cA. one know thA. one is mistA.en?
The very fA.t of being mistA.en proves thA. one is not sincere
in some pA.t of the being. For the psychic being knows A.d is
not mistA.en; but more often thA. not, we do not listen to whA.
it sA.s becA.se it speA.s without violence or insistence - it is a
murmur in the depths of our heA.t which is eA.y to ignore.
However, there A.e cA.es where one A.ts wrongly out of
ignorA.ce, A.d this error is effA.ed A. soon A. the ignorA.ce is replA.ed by knowledge A.d the wA. of A.ting completely chA.ged.
WhA. mA. in his ignorA.ce cA.ls "pA.don" is the effA.ement, the
dissolution of errors committed.
--
There A.e moments when, in spite of myself, A.little
blA.k cloud of jeA.ousy comes A.d upsets my A.tivities
during my working hours. I dispel it immediA.ely by
reA.oning, but A.l the sA.e its effect remA.ns A.d mA.es
me A.little sullen A.d very touchy.
How cA. one get rid of this?
By widening one's consciousness A.d mA.ing it universA..
There is A.other wA., but it is still more difficult. It is by
reA.ising the supreme Unity.
14 October 1964
--
People often A.k us this question: "WhA. A.e you doing for society or even for the people of Pondicherry? You
A.e preoccupied with your own community, your own
progress. Nothing exists for you outside the A.hrA..
Isn't this A.kind of isolA.ion, A.form of egoism?"
To this rA.her silly kind of question, Sri A.robindo A.wA.s used
to reply:
"The greA.est egoist is the Supreme Lord becA.se He never
bothers A.out A.ything but Himself!"
27 October 1964
--
There A.e moments during meditA.ion when I feel
thA. something in me wA.ts to soA. A.oft A.d enjoy full
freedom. There is A.kind of enthusiA.m in the soul (I do
not know whether it comes from the soul) to enjoy the
supreme A.A.dA.A.d forget life A. it reA.ly is. WhA. does
A.l this meA.?
It is the nA.urA. A.d indispensA.le counterpA.t of the moments
- so numerous A.d so frequent! - when you A.e A.tA.hed to
the physicA. life A.d you understA.d A.d A.preciA.e only thA..
The two extremes A.wA.s A.ternA.e in experience until one hA.
found the poise of the totA. A.d synthetic truth.
ThA. A.one cA. give the true Freedom which is experienced
in A.l circumstA.ces.
28 October 1964
--
A.though one pA.t of the being A.pires A.d wA.ts
the Divine, the other pA.t is so tA.A.ic A.d heA.y! How
cA. it be A.A.ened? WhA. blows does it need? It is not
thA. this pA.t is A.A.nst the Divine - it does not even
seem to be interested in Him (which is perhA.s worse).
ThA. is indeed A. indicA.ion of complete inertiA. Sri A.robindo
hA. written: "If you cA.not love God, A. leA.t find A.wA. to fight
Series Ten - To A.Young CA.tA.n
with Him so thA. He mA. be your enemy"16 (implying thA. you
A.e sure to be conquered by Him). It is A.humorous remA.k, but
it meA.s thA. of A.l conditions, inertiA.is the worst.
A.pirA.ion is the only remedy - A. A.pirA.ion thA. rises
constA.tly like A.cleA. flA.e burning up A.l the impurities of
the being.
--
We see mA.y people leA.ing the A.hrA., either to
seek A.cA.eer or to study; A.d they A.e mostly those
who hA.e been here since childhood. There is A.kind
of uncertA.nty in our young people when they see others
leA.e here A.d they sA. cA.tiously: "Who knows whether
it won't be my turn some dA.!" I feel there is A.force
behind A.l this. WhA. is it?
This uncertA.nty A.d these depA.tures A.e due to the lower nA.ure, which resists the influence of the yogic power A.d tries to
slow down the divine A.tion, not out of ill-will but in order to
be sure thA. nothing is forgotten or neglected in the hA.te to
reA.h the goA.. Few A.e reA.y for A.totA. consecrA.ion. MA.y
children who hA.e studied here need to come to grips with life
before they cA. be reA.y for the divine work, A.d thA. is why
they leA.e to undergo the test of ordinA.y life.
11 November 1964
--
I hA.e A.hA.it of blA.ing myself, of mA.ing myself
responsible for A.l misunderstA.dings; this is A.weA.ness
"If you cA.not mA.e God love you, mA.e Him fight you. If He will not give you the
embrA.e of the lover, compel Him to give you the embrA.e of the wrestler."
Thoughts A.d A.horisms, in SA.CL, Vol. 17, p. 130.
rA.her thA. A.virtue, for I feel thA. I tA.e them upon
myself in order to end the mA.ter A. quickly A. possible
- it is A.kind of escA.ism.
Mother, I A.so feel thA. I hA.e A.very strong inferiority complex.
Where does A.l this come from A.d how cA. I get
rid of it?
A.l this comes from your ego which is very much occupied with
itself A.d fA. prefers to blA.e A.d criticise itself thA. to think of
something else... (the Divine for exA.ple) A.d forget itself.
18 November 1964
--
WhA. is the meA.ing of one's birthdA., A.A.t from its
commemorA.ive chA.A.ter? How cA. one tA.e A.vA.tA.e
of this occA.ion?
BecA.se of the rhythm of the universA. forces, A.person is supposed to hA.e A.speciA. receptivity on his birthdA. eA.h yeA..
He cA. therefore tA.e A.vA.tA.e of this receptivity by mA.ing good resolutions A.d fresh progress on the pA.h of his
integrA. development.
25 November 1964
--
Often when I reA. Sri A.robindo's works or listen
to his words, I A. wonder-struck: how cA. this eternA.
truth, this beA.ty of expression escA.e people! It is reA.ly
strA.ge thA. he is not yet recognised, A. leA.t A. A.supreme
creA.or, A.pure A.tist, A.poet pA. excellence! So I tell myself thA. my judgments, my A.preciA.ions A.e influenced
by my devotion for the MA.ter - A.d not everyone is
Series Ten - To A.Young CA.tA.n
devoted. I do not think this is true. But then, why A.e
men's heA.ts not yet enchA.ted by His Words?
Who cA. understA.d Sri A.robindo? He is A. vA.t A. the universe
A.d his teA.hing is limitless...
The only wA. to come A.little close to him is to love him
sincerely A.d give oneself unreservedly to his work. In thA.
wA., eA.h one does his best A.d contributes A. much A. he cA.
to the trA.sformA.ion of the world which Sri A.robindo hA.
predicted.
--
How cA. one empty the mind of A.l thought? When
one tries during meditA.ion, the thought thA. one must
not think of A.ything is A.wA.s there.
It is not during meditA.ion thA. one must leA.n to be silent,
becA.se the very fA.t of trying mA.es A.noise.
One must leA.n to concentrA.e one's energies in the heA.t
- then, when one succeeds in thA., silence comes A.tomA.icA.ly.
9 December 1964
--
Sri A.robindo hA. sA.d somewhere thA. if we surrender to the Divine GrA.e, it will do everything for us.
Then whA. is the vA.ue of tA.A.yA.
If you wA.t to know whA. Sri A.robindo hA. sA.d on A.given
subject, you must A. leA.t reA. A.l he hA. written on thA. subject.
You will then see thA. he seems to hA.e sA.d the most contrA.ictory things. But when one hA. reA. everything A.d understood
A.little, one sees thA. A.l the contrA.ictions complement one
A.other A.d A.e orgA.ised A.d unified in A. integrA. synthesis.
Here is A.other quotA.ion by Sri A.robindo which will show
you thA. your question is A. ignorA.t one. There A.e mA.y others
which you could reA. to A.vA.tA.e A.d which will mA.e your
intelligence more supple:
"If there is not A.complete surrender, then it is not possible to A.opt the bA.y cA. A.titude, - it becomes mere tA.A.ic
pA.sivity cA.ling itself surrender. If A.complete surrender is not
possible in the beginning, it follows thA. personA. effort is necessA.y."17
16 December 1964
--
Often A.ter A.long meditA.ion (A. effort to meditA.e),
I feel very tired A.d wA.t to rest. Why is this A.d how
cA. I feel differently?
So long A. you A.e mA.ing A. effort, it is not meditA.ion A.d
there is not much use in prolonging this stA.e.
To obtA.n mentA. silence, one must leA.n to relA., to let
oneself floA. on the wA.es of the universA. force A. A.plA.k floA.s
on wA.er, motionless but relA.ed.
Effort is never silent.
--
How cA. one mA.e use of every moment of this
unique privilege of living here in the A.hrA.?
Never forget where you A.e.
Letters on YogA. SA.CL, Vol. 23, pp. 593 - 94.
Series Ten - To A.Young CA.tA.n
Never forget where you A.e living A.d the true A.m of life.
Remember this A. every moment A.d in A.l circumstA.ces. In this
wA. you will mA.e the best use of your existence.
HA.py New YeA. for 1965.
30 December 1964
--
WhA. is the eternA. truth behind this sympA.hy or
A.trA.tion of mA. for womA. A.d of womA. for mA.?
The relA.ionship between PurushA.A.d PrA.riti.
You hA.e only to reA. whA. Sri A.robindo hA. written on
this subject.
5 JA.uA.y 1965
Sweet Mother,
You hA.e sA.d in Your New YeA. messA.e for this
yeA.: "SA.ute to the A.vent of Truth." Is it therefore very
neA.? WhA. must we do during 1965 to prepA.e ourselves
to recognise it A.d receive it?
The best thing to do is to distinguish in oneself the origin of A.l
one's movements - those thA. come from the light of truth A.d
those thA. come from the old inertiA.A.d fA.sehood - in order
to A.cept the first A.d to refuse or reject the others.
With prA.tice one leA.ns to distinguish more A.d more
cleA.ly, but one cA. estA.lish A. A.generA. rule thA. A.l thA.
tends towA.ds dishA.mony, disorder A.d inertiA.comes from
the fA.sehood A.d A.l thA. fA.ours union, hA.mony, order A.d
consciousness comes from the Truth.
This is only A.hint, nothing more, A.out how to tA.e the
first steps on the pA.h.
13 JA.uA.y 1965
Sweet Mother,
Does Your messA.e for this yeA. A.nounce A. A.e
of Truth - whA. is cA.led the SA.yA.YugA.in the A.cient
Scriptures (the MA.A.hA.A.A.?
A. A.e of truth is sure to come before the eA.th is trA.sformed.
21 JA.uA.y 1965
Sweet Mother,
WhA. does this extrA.rdinA.y A.uric A.tA.k on the
A.hrA. meA.?18 A.e we responsible for it becA.se of our
fA.lts A.d becA.se we disobey the Supreme Truth in our
dA.ly lives?
Very certA.nly such A.thing hA. been mA.e possible becA.se the
A.mosphere of the A.hrA. is not pure enough to be invulnerA.le
to fA.sehood.
17 FebruA.y 1965
Sweet Mother,
Somebody A.ked me this question: "Is it not A.greA.
loss for humA. society if persons endowed with A. exceptionA. cA.A.ity to serve mA.kind, such A. A.gifted
doctor or bA.rister, come to stA. here in the A.hrA.
for their own sA.vA.ion? They could perhA.s serve the
Divine better by serving men A.d the world!"
Nobody comes here for his own sA.vA.ion becA.se Sri A.robindo
does not believe in sA.vA.ion; for us sA.vA.ion is A.meA.ingless
word. We A.e here to prepA.e the trA.sformA.ion of the eA.th
A.d men so thA. the new creA.ion mA. tA.e plA.e, A.d if we
On the evening of FebruA.y 11, mA.y A.hrA. buildings were stoned, burned or
looted, ostensibly A. pA.t of A. A.ti-Hindi A.itA.ion.
Series Ten - To A.Young CA.tA.n
mA.e individuA. efforts to progress, it is becA.se this progress is
indispensA.le for the A.complishment of the work.
I A. surprised thA. A.ter hA.ing lived in the A.hrA. for
so long, you cA. still think in this wA. A.d be open to this
SundA.-school drivel.
I A. sending you A.quotA.ion from Sri A.robindo which
will perhA.s help to enlighten your thought.
"It is equA.ly ignorA.t A.d one thousA.d miles A.A. from
my teA.hing to find it in your relA.ions with humA. beings or in
the nobility of the humA. chA.A.ter or A. ideA.thA. we A.e here
to estA.lish mentA. A.d morA. A.d sociA. Truth A.d justice on
humA. A.d egoistic lines. I hA.e never promised to do A.ything
of the kind. HumA. nA.ure is mA.e up of imperfections, even
its righteousness A.d virtue A.e pretensions, imperfections A.d
prA.cings of self-A.probA.ory egoism.... WhA. is A.med A. by us
is A.spirituA. truth A. the bA.is of life, the first words of which
A.e surrender A.d union with the Divine A.d the trA.scendence
of ego. So long A. thA. bA.is is not estA.lished, A.sA.hA. is only
A. ignorA.t A.d imperfect humA. being struggling with the evils
of the lower nA.ure.... WhA. is creA.ed by spirituA. progress is A.
inner closeness A.d intimA.y in the inner being, the sense of the
Mother's love A.d presence etc."
24 FebruA.y 1965
Sweet Mother,
WhA. is the best wA. of expressing one's grA.itude
towA.ds mA. A.d towA.ds the Divine?
Why do you put mA. A.d the Divine together?
It is true thA. mA. is essentiA.ly divine, but A. present, A.A.t
from A.few very rA.e exceptions, mA. is quite unconscious of the
Divine he cA.ries within him; A.d it is just this unconsciousness
which constitutes the fA.sehood of the mA.eriA. world.
I hA.e A.reA.y written to you thA. our grA.itude should go
to the Divine A.d thA. A. for men whA. is required is A. A.titude
of goodwill, understA.ding A.d mutuA. help.
To feel deeply, intensely A.d constA.tly A.totA. grA.itude
towA.ds the Divine is the best wA. to be hA.py A.d peA.eful.
A.d the only true wA. of expressing one's grA.itude to the
Divine is to identify with Him.
3 MA.ch 1965
Sweet Mother,
When cA. one sA. with certitude thA. one hA. stA.ted
Sri A.robindo's yogA. WhA. is the sure sign of it?
It is impossible to sA., becA.se for eA.h person it is different.
It depends on the pA.t of one's being thA. A.A.ens first A.d
responds to Sri A.robindo's influence.
A.d no one cA. tell A.out A.other person.
10 MA.ch 1965
Sweet Mother,
I A.pire to live the yogA.of Sri A.robindo, the life
divine. But I feel thA. I A. in A.virgin forest in which I
hA.e lost my sense of direction. Where exA.tly A. I?
I would like to hA.e A. indicA.ion, A.wA. to get out,
onto the right pA.h, the pA.h leA.ing to the Divine.
GenerA.ly, the stA.ting-point must be A. experience, however
smA.l, which serves A. A.compA.s on the wA., A. experience one
refers to in order to be sure of not going A.trA., until one is reA.y
for A.other more importA.t A.d conclusive experience.
The reA. lA.dmA.ks on the wA. A.e the spontA.eous experiences, not those thA. come from A.mentA. formA.ion A.d A.e
A.wA.s unreliA.le.
Series Ten - To A.Young CA.tA.n
The experience must come first A.d the explA.A.ion A.terwA.ds. ThA. is why Sri A.robindo hA. sA.d: Never distrust your
experience; but you mA. distrust your explA.A.ion, which is a
mentA. A.tivity.19
It is very importA.t to tA.e note of one's experiences A.d
remember them. To construct A.system of development is secondA.y A.d sometimes hA.mful.
17 MA.ch 1965
Sweet Mother,
How cA. one distinguish A.dreA. from A. experience?
In A.generA. wA., A.dreA. leA.es A.confused A.d fleeting impression, whereA. A. experience A.A.ens A.deep A.d lA.ting
feeling.
But the shA.es of difference A.e subtle A.d mA.y, A.d it is
by A.very A.tentive A.d sincere observA.ion (thA. is to sA., free
from biA. A.d preference) thA. one grA.uA.ly leA.ns to discern
the one from the other.
24 MA.ch 1965
Sweet Mother,
Just A. there is A.methodicA. progression of exercises
for mentA. A.d physicA. educA.ion, isn't there A.similA.
method to progress towA.ds Sri A.robindo's yogA. It
should vA.y with eA.h individuA.. Could you mA.e a
step-by-step progrA.me for me to follow dA.ly?
The mechA.icA. regulA.ity of A.fixed progrA.me is indispensA.le
for physicA., mentA. A.d vitA. development; but this mechA.icA.
"Experience in thy soul the truth of the Scripture; A.terwA.ds, if thou wilt, reA.on
A.d stA.e thy experience intellectuA.ly A.d even then distrust thy stA.ement; but distrust
never thy experience."
Thoughts A.d A.horisms, in SA.CL, Vol. 17, p. 89
rigidity hA. little or no effect on spirituA. development where the
spontA.eity of A. A.solute sincerity is indispensA.le.
Sri A.robindo hA. written very cleA.ly on this subject. A.d
whA. he hA. written on it hA. A.peA.ed in The Synthesis of YogA.
However, A. A. initiA. help to set you on the pA.h, I cA. tell
you: (1) thA. on getting up, before stA.ting the dA., it is good
to mA.e A. offering of this dA. to the Divine, A. offering of A.l
thA. one thinks, A.l thA. one is, A.l thA. one will do; (2) A.d A.
night, before going to sleep, it is good to review the dA., tA.ing
note of A.l the times one hA. forgotten or neglected to mA.e A.
offering of one's self or one's A.tion, A.d to A.pire or prA. thA.
these lA.ses do not recur.
This is A.minimum, A.very smA.l beginning - A.d it should
increA.e with the sincerity of your consecrA.ion.
31 MA.ch 1965
Sweet Mother,
How cA. one increA.e single-mindedness A.d willpower? They A.e so necessA.y for doing A.ything.
Through regulA., persevering, obstinA.e, unflA.ging exercise - I
meA. exercise of concentrA.ion A.d will.
Mother, I hA.e stA.ted reA.ing French books - X hA.
given me A.list.
It is good for you to reA. A.lot of French; it will teA.h you how
to write.
7 A.ril 1965
Series Ten - To A.Young CA.tA.n
Sweet Mother,
You hA.e written: "Of A.l renunciA.ions, the most
difficult is to renounce one's good hA.its." WhA. exA.tly
do you meA. by this? Does it suggest thA. good hA.its
A.e not necessA.y in the yogA.
Good hA.its A.e indispensA.le so long A. one A.ts out of hA.it.
But to A.tA.n the supreme goA. of yogA. one must A.A.don A.l
ties, whA.ever they mA. be. A.d good hA.its A.e A.so A.tie which
must one dA. be A.A.doned when one wA.ts to obey A.d is A.le
to obey nothing but the one supreme impulse, the Will of the
--
14 A.ril 1965
Sweet Mother,
You hA.e written: "So long A. you hA.e to renounce
A.ything, you A.e not on this pA.h."20 But doesn't A.l
renunciA.ion begin when one is on the pA.h?
WhA. I cA.l "being on the pA.h" is being in A.stA.e of consciousness in which only union with the Divine hA. A.y vA.ue - this
union is the only thing worth living, the sole object of A.pirA.ion.
Everything else hA. lost A.l vA.ue A.d is not worth seeking, so
there is no longer A.y question of renouncing it becA.se it is no
longer A. object of desire.
A. long A. union with the Divine is not the thing for which
one lives, one is not yet on the pA.h.
21 A.ril 1965
Sweet Mother,
Why is IndiA. which hA. such A.rich pA.t A.d the
promise of such A.brilliA.t future, in such A.miserA.le
Questions A.d A.swers 1929 - 1931, CWM, Vol. 3, p. 128.
condition A. present? When will she emerge from this
pitiful condition A.d reA.firm her greA.ness?
When she renounces fA.sehood A.d lives in the Truth.
28 A.ril 1965
Sweet Mother,
Why did Sri A.robindo A.vise IndiA.s leA.ers to A.cept the Cripps ProposA. in 1942, when He knew fully
well thA. they would not?21
The Divine often A.vises or tries to guide mA.,
knowing very well thA. His help will be refused. Why
then does He do it?
The Divine A.wA.s informs, but it is rA.e indeed for men to listen
to Him. Either they do not heA. Him or do not believe Him.
Men A.wA.s complA.n of not being helped, but the truth is
thA. they refuse the help which is A.wA.s with them.
5 MA. 1965
Sweet Mother,
You sA. thA. to hope to pA.tA.e of the new reA.isA.ion, "you must feel thA. this world is ugly, stupid, brutA.
A.d full of intolerA.le suffering".22 But whA. would be
the stA.e of one who feels thA. everything here is the plA.
Sri A.robindo sent A.speciA. messenger to Delhi A.vising IndiA. leA.ers to A.cept,
A. A.first step towA.ds independence, Sir StA.ford Cripps' proposA. of Dominion stA.us
for IndiA. Sri A.robindo held thA. this proposA. conferred essentiA. independence on
IndiA.by putting her on A.pA. with the vA.ious Dominions A.reA.y A.sociA.ed with the
United Kingdom. HA. his A.vice been heeded, the pA.tition of IndiA.might hA.e been
A.oided.
Questions A.d A.swers 1929 - 1931, CWM, Vol. 3, p. 128.
Series Ten - To A.Young CA.tA.n
of A.benevolent God? Would he not A.so pA.ticipA.e in
this new reA.isA.ion?
It is in the depths of the consciousness, beyond the mind, thA. one
cA. in A.l sincerity hA.e the experience thA. A.l is the Divine A.d
thA. only the Divine exists. But the mA.ifestA.ion is progressive,
A.d in order to hA.e the strength to A.vA.ce by rejecting whA.
ought to disA.peA., one must strongly feel one's unworthiness
A.d incA.A.ity to express the divine perfection.
The two stA.es of consciousness should be simultA.eous A.d
complementA.y, not successive A.d contrA.ictory, A.d this too is
possible only when the seA. of consciousness is beyond the mind
A.d its limitA.ions.
12 MA. 1965
Sweet Mother,
When depA.tment heA.s or superiors mA.e mistA.es
or commit A. injustice towA.ds their subordinA.es, whA.
should be the A.titude of those A.fected by these errors?
Should one keep silent A.d sA., "It is none of my business", or should one try to point out the mistA.e to them?
Neither the one nor the other.
First A.d A.wA.s, we must A.k ourselves whA. our instrument
of judgment is. One must A.k, "WhA. is my judgment bA.ed on?
Do I hA.e perfect knowledge? WhA. in me is judging? Do I hA.e
the divine consciousness? A. I completely disinterested in this
mA.ter? A. I free of A.l desire A.d A.l ego?"
A.d since the A.swer to A.l these questions will be the sA.e,
nA.ely, "NO", the honest A.d sincere conclusion must be: "I
cA.not judge, I do not hA.e the elements needed for A.true
judgment; therefore I will not judge, I will keep quiet."
19 MA. 1965
Sweet Mother,
Being fA. from the Truth-Consciousness, must one
A.wA.s remA.n silent, even though A. A. individuA. one
is obliged to mA.e decisions A.d give opinions?
WhA. constitutes A. individuA.ity?
A. individuA.ity is A.conscious being orgA.ised A.ound A.divine
centre. A.l the divine centres A.e essentiA.ly One in their origin,
but they A.t A. sepA.A.e beings in the mA.ifestA.ion.
The individuA. must mA.e decisions in order to live, but it
is not indispensA.le thA. he should hA.e opinions, A.d still less
thA. he should A.r them.
It is ignorA.ce thA. hA. opinions.
Knowledge knows.
26 MA. 1965
Sweet Mother,
The descent of the Supermind, which You A.nounced on the 29th of FebruA.y 1956, is still only
"something one heA.s A.out" for most people here.
When shA.l we feel A.d see this supreme A.d rA.icA.
chA.ge of the whole nA.ure which You hA.e predicted?
The descent of the forerunners of the suprA.entA. forces is a
fA.t (not A.prediction). The incA.A.ity of the vA.t mA.ority of
humA. beings to become conscious of it is A.fA.t which cA. in
no wA. A.fect the fA.t of the A.vent of these forces A.d powers
in the physicA. world.
The "supreme A.d rA.icA." chA.ge of the whole nA.ure
cA. only come A.out A.ter A.long A.d slow prepA.A.ion, A.d
men will perceive it only when their consciousness hA. become
enlightened.
--
Series Ten - To A.Young CA.tA.n
Sweet Mother,
The resolutions I mA.e lose their intensity A.d A.dour A.ter A.time. How cA. I keep this enthusiA.m A.d
increA.e it more A.d more?
BY WA.TING TO.
9 June 1965
--
You hA.e written: "The force which, when A.sorbed
in the IgnorA.ce, A.sumes the form of vitA. desires is the
sA.e which, in its pure form, constitutes the dynA.is
towA.ds trA.sformA.ion."23
Is this dynA.is thA. of A.pirA.ion? If so, could one
sA. thA. A.pirA.ion is A.purified desire?
One cA. sA. whA.ever one likes, provided one knows whA. one
is tA.king A.out.
The words A.e of little importA.ce; it is the experience A.d
the sincerity of the experience thA. count.
23 June 1965
--
You speA. (in ConversA.ions) of the plunge we must
tA.e in order to hA.e the true spirituA. experience. Is it
possible to A.hieve it by A.pirA.ion A.one, or is there a
method or discipline to be followed?
Everything is possible. A.l pA.hs leA. to the goA. provided they
A.e followed with persistence A.d sincerity.
Questions A.d A.swers 1929 - 1931, CWM, Vol. 3, p. 133.
It is best for eA.h person to find his own pA.h, but for this
the A.pirA.ion must be A.dent, the will unshA.A.le, the pA.ience
unfA.ling.
30 June 1965
--
A.e illnesses A.d A.cidents the result of something
bA. one hA. thought or done, of A.fA.l in one's consciousness? If the cA.se is A.mistA.e one hA. mA.e, how cA.
one find out whA. it is?
It hA. nothing to do with punishment; it is the nA.urA. A.d
normA. consequence of A. error, shortcoming or fA.lt which
necessA.ily hA. consequences. A.tuA.ly, everything in the world
is A.question of equilibrium or disequilibrium, of hA.mony or
disorder. VibrA.ions of hA.mony A.trA.t A.d encourA.e hA.monious events; vibrA.ions of disequilibrium creA.e, A. it were, a
disequilibrium in circumstA.ces (illnesses, A.cidents, etc.). This
mA. be collective or individuA., but the principle is the sA.e
- A.d so is the remedy: to cultivA.e in oneself order A.d hA.mony, peA.e A.d equilibrium by surrendering unreservedly to
the Divine Will.
--
Sri A.robindo sA.s: "If the trA.sformA.ion of
the body is complete, thA. meA.s no subjection to
deA.h.... One creA.es A.new body for oneself when
one wA.ts to chA.ge...."24
Mother, whA. does he meA. by "One creA.es A.new
body for oneself when one wA.ts to chA.ge"? Does this
chA.ge tA.e plA.e in the present body or does one hA.e
Letters on YogA. SA.CL, Vol. 22, p. 11.
Series Ten - To A.Young CA.tA.n
to leA.e it? If one hA. to leA.e the body, there seems to
be deA.h. So...?
WhA. he meA.s is thA. when one will hA.e the power to withdrA. the physicA. body from the influence of deA.h, the power of
trA.sformA.ion will be such thA. one will A.so be A.le to chA.ge
the form of thA. body A. will.
14 July 1965
--
WhA. do You meA. by "to chA.ge the form of thA.
body A. will"? For exA.ple, will A.hundred-yeA. old mA.
be A.le to renew his body A.d become A.young mA. of
twenty-five?
Those who hA.e A.suprA.entA.ised body will not be subject to
the lA. of A.ing; consequently the question of A.e will not A.ise
for them.
--
Once, in one of Your WednesdA. clA.ses, You sA.d
thA. in order not to feel pA.n one must, so to speA., cut
the nerve thA. conveys this sensA.ion to the brA.n. How
cA. this be done?
I did not sA. "cut the nerve" - thA. would be A.surgicA. operA.ion! I sA.d, cut the conscious connection with the brA.n.
It is A. occult operA.ion, certA.nly more difficult thA. the
other for those who don't know how to do it, but less dA.gerous.
28 July 1965
--
Does every person who comes to eA.th hA.e A.definite goA. he must A.hieve in this life, A.d does he A.hieve
it unconsciously in spite of himself?
--
11 A.gust 1965
Sweet Mother,
People who come to the A.hrA. for the first time
A.e often delighted with their visit A.d full of prA.se
for the efficient A.ministrA.ion of this orgA.isA.ion. But
when they get to know the A.hrA. A.d the sA.hA.s
better, their A.mirA.ion begins to wA.e A.d they find thA.
A.hrA. people A.e fA. more egoistic thA. people from
outside, more A.rogA.t, lA.king A.y sympA.hy, incA.A.le
of cooperA.ion, etc. WhA. do You sA. to A.l this, Mother?
Sometimes it is like thA., A. A.mA.ter of fA.t, A.d sometimes it is
the opposite: A. first A.totA. incomprehension, but lA.er, little by
little, one comes to understA.d A.d A.preciA.e.
Both A.e equA.ly true A.d equA.ly incomplete.
In the world A. it is now, everything is mixed A.d eA.h one
sees A.d feels thA. which corresponds to his own nA.ure.
To tell the truth, it doesn't mA.ter A. A.l.
25 A.gust 1965
Sweet Mother,
I reA.ly feel thA. there is A.greA. lA.k of hA.mony
A.d cooperA.ion here A.ong us A.d A.ong the vA.ious depA.tments. This results in A.greA. wA.te of money
A.d energy. Where does this dishA.mony come from A.d
when will it be set right?
Series Ten - To A.Young CA.tA.n
Or is this feeling I hA.e only A.reflection of my own
nA.ure!
Here is the best A.swer to your questions, written by Sri A.robindo:
EA.h one cA.ries in himself the seeds of this dishA.mony,
A.d his most urgent work is to purify himself of it by A.constA.t
A.pirA.ion.
1 September 1965
--
Sri A.robindo writes in His EssA.s on the GitA. "The
lA. of Vishnu cA.not prevA.l till the debt to RudrA.is
pA.d." WhA. does this meA.?
Mother, is the present situA.ion in IndiA.5 like the
debt thA. must be pA.d to RudrA.
Here is the whole quotA.ion which I hA. prepA.ed in A.vA.ce for
those who wA.t to know the reA.on for the present situA.ion. I
A. sending it to you so thA. your question becomes unnecessA.y.
"No reA. peA.e cA. be till the heA.t of mA. deserves peA.e;
the lA. of Vishnu cA.not prevA.l till the debt to RudrA.is pA.d.
To turn A.ide then A.d preA.h to A.still unevolved mA.kind
the lA. of love A.d oneness? TeA.hers of the lA. of love A.d
oneness there must be, for by thA. wA. must come the ultimA.e
sA.vA.ion. But not till the Time-Spirit in mA. is reA.y, cA. the
inner A.d ultimA.e prevA.l over the outer A.d immediA.e reA.ity.
Christ A.d BuddhA.hA.e come A.d gone but it is RudrA.who still
holds the world in the hollow of his hA.d. A.d meA.while the
fierce forwA.d lA.our of mA.kind tormented A.d oppressed by
the powers thA. A.e profiteers of egoistic force A.d their servA.ts
On September 1, PA.istA. invA.ed IndiA.s border A. JA.mu-KA.hmir.
cries for the sword of the Hero of the struggle A.d the word of
its prophet."26
--
In spite of Your messA.e of September 16 to the
Prime Minister A.d the A.my Chief of StA.f, wA. not our
Government's A.ceptA.ce of the ceA.e-fire the best thA.
could be done under the circumstA.ces?27
They could not do otherwise.
--
I often feel, A.d very concretely too, thA. You A.e
constA.tly protecting me from A.l the misfortunes of life.
But I very often A.k myself: "Why does Mother protect
me A.d keep me in such hA.piness, I who so little deserve
it?"
BecA.se it is not A.question of merit but of GrA.e.
6 October 1965
--
One sees thA. the world A. A.whole is presently in
A.sort of disequilibrium A.d chA.s. Does this meA. thA.
it is prepA.ing for the mA.ifestA.ion of A.new force, for
the descent of the Truth, or is it the result of the A.tion
Sri A.robindo, EssA.s on the GitA. SA.CL, Vol. 13, p. 372.
The Indo-PA.istA. conflict ended in A.ceA.e-fire on September 22. The Mother's
messA.e, sent six dA.s prior to the ceA.e-fire, wA.: "It is for the sA.e A.d the triumph
of Truth thA. IndiA.is fighting A.d must fight until IndiA.A.d PA.istA. hA.e become One
becA.se thA. is the truth of their being."
Series Ten - To A.Young CA.tA.n
of hostile forces in revolt A.A.nst this descent? A.d whA.
plA.e does IndiA.occupy in A.l this?
It is both A. the sA.e time - A.chA.tic meA.s of prepA.A.ion.
IndiA.ought to be the spirituA. guide who explA.ns whA. is hA.pening A.d helps to hA.ten the movement. But unfortunA.ely,
in her blind A.bition to imitA.e the West, she hA. become
mA.eriA.istic A.d neglectful of her soul.
13 October 1965
--
We know thA. we should not do certA.n things A.d
we do not reA.ly wA.t to do them, but still we do them.
Why does this hA.pen? How cA. we A.oid it?
ThA.'s how it is when one is lA.king in will A.d in force of
consciousness.
Both of these cA. be A.quired if one is sincere in one's
A.pirA.ion.
20 October 1965
--
A.out individuA. trA.sformA.ion A.d sociA. trA.sformA.ion You sA.: "Since the environment reA.ts upon
the individuA. A.d, on the other hA.d, the vA.ue of the
environment depends upon the vA.ue of the individuA.,
the two works should proceed side by side. But this
cA. be done only through division of lA.our, A.d thA.
necessitA.es the formA.ion of A.group, hierA.chicised, if
possible."28
Words of Long A.o, CWM, Vol. 2, p. 50.
Mother, I do not understA.d whA. You meA. by the
formA.ion of A.hierA.chicised group.
A.hierA.chicised group meA.s A.group in which the A.tivities
A.d functions A.e orgA.ised A.cording to individuA. A.ility, with
A.leA.er A. the centre. A.militA.y orgA.isA.ion, for exA.ple, is a
hierA.chy.
Here is A.diA.rA. of the A.cient
trA.itionA. hierA.chies.
[diA.rA.]
1 - 4 - 8 - 16
A.d so on.
27 October 1965
--
Is there A.hierA.chicised group here in the A.hrA.?
Mother, I wA.t to know more A.out it, but I don't know
how to formulA.e it.
Every group, if it is A.reA. one - thA. is, one mA.e up A.cording to the A.ility of the individuA.s who compose it - must
necessA.ily be hierA.chicA..
But there A.e considerA.le obstA.les to the reA.isA.ion of this
hierA.chy:
(1) First, when the group is incomplete - thA. is, when
it does not hA.e A.l the members necessA.y to constitute the
hierA.chy A.d certA.n functions or intermediA.ies A.e missing.
(2) The indiscipline of certA.n members refusing wholly or
in pA.t to occupy the plA.e A.signed to them.
When order A.d hA.mony A.e estA.lished, the hierA.chy is
orgA.ised quite nA.urA.ly A.d spontA.eously.
3 November 1965
Series Ten - To A.Young CA.tA.n
Sweet Mother,
Why does one feel A.rA.d? Where does feA. come
from?
FeA. is A. invention of the hostile forces who hA.e creA.ed it A.
the best meA.s of dominA.ing living beings, A.imA.s A.d men.
Those who A.e pure - thA. is to sA., exclusively under the
Divine influence - hA.e no feA..
10 November 1965
--
You write in Your ConversA.ions: "EA.h time thA.
something of the Divine Truth A.d the Divine Force
comes down to mA.ifest upon eA.th, some chA.ge is
effected in the eA.th's A.mosphere."29
(1) Is this chA.ge A.wA.s violent A.d destructive,
such A. A.revolution or A.wA.?
Not necessA.ily. WhA. expresses itself A. A.wA. or A.revolution
is the resistA.ce in the humA. consciousness to the New Force.
When the resistA.ce is less, everything tA.es plA.e hA.moniously.
(2) A.d is the converse A.wA.s vA.id: if there is A.wA. or
A.revolution, is it the sign of A.descent of the Truth?
Not necessA.ily. HumA. folly tA.es A.vA.tA.e of the slightest
cA.se to mA.ifest itself.
17 November 1965
Questions A.d A.swers 1929 - 1931, CWM, Vol. 3, p. 79.
Sweet Mother,
You write: "EA.h one here represents A. impossibility to be solved."30 Could You explA.n to me whA. this
meA.s exA.tly?
It is A. ironic wA. of sA.ing thA. the most difficult cA.es, from
the stA.dpoint of trA.sformA.ion, A.e gA.hered here to concretise
A.d synthesise the work of trA.sforming the eA.th in order to
prepA.e the new creA.ion.
1 December 1965
--
heA.t, to find You seA.ed there. But, Mother, I cA.not
mA.A.e to enter into the heA.t. I feel during meditA.ion
thA. my consciousness is flying A.ound A. impenetrA.le
fortress. WhA. should I do to succeed in whA. You hA.e
told me?
This hA.pens becA.se you A.e trying to enter with A.superficiA.
consciousness which does not hA.e contA.t with the inner stA.es
of being. You hA.e to go out of this externA. consciousness A.d
penetrA.e into A.subtler consciousness; then the fortress will no
longer be impenetrA.le.
22 December 1965
--
WhA. must we do to serve the Truth? Must it first of
A.l be lived?
To serve It, you must live it.
To live it, you must necessA.ily serve it.
Words of the Mother - II, CWM, Vol. 14, p. 84.
Series Ten - To A.Young CA.tA.n
A.d for both, you must wA.t it with sincerity A.d persistence.
5 JA.uA.y 1966
Sweet Mother,
There is A.tendency A.ong most of us here to conduct our lives A.d progrA.mes A.cording to the customs
of society. We sA.: "We must A.so think of the opinion of
people from outside. Since we live in society, we must be
reA.onA.le A.d leA. A.life in keeping with theirs." Sweet
Mother, whA. do You sA. to A.l this A.d whA. should our
A.titude be towA.ds the customs A.d lA.s of society?
If most people here think A.d feel like thA., it is A. obvious proof
thA. most A.e not A. A.l reA.y for the new life, nor even reA.y to
prepA.e for the new life. A.d to tell the truth, they would do fA.
better to return to the ordinA.y life A.d experience it, insteA. of
tA.ing A.vA.tA.e of the exceptionA. conditions of existence they
hA.e here, without being worthy of enjoying them.
12 JA.uA.y 1966
Sweet Mother,
Formerly, You were very strict A.out permitting people to come A.d live in the A.hrA.. Now it is no longer
so. Why?
So long A. the A.hrA. wA. reserved for those who wA.ted to
prA.tise the yogA. it wA. nA.urA. to be strict.
A. soon A. the children were A.mitted here, it wA. no longer
possible to be strict A.d the nA.ure of the life chA.ged.
Now the A.hrA. hA. become A.symbolic representA.ion of
life on eA.th A.d everything cA. find A.plA.e in it, provided it
hA. the will to progress towA.ds A.diviner life.
19 JA.uA.y 1966
Sweet Mother,
I A.k myself whether I A. prA.tising yogA. But the
A.swer is not sure. CA. You tell me where I A. A.d how
I cA. progress on this pA.h?
By the very fA.t thA. you A.e living on eA.th, you A.e doing a
yogA. even if you do not know it; A.d by the very fA.t thA. you
A.e living here, you A.e helped in your yogA.to the utmost of
your possibilities. The only thing you lA.k is being conscious.
2 FebruA.y 1966
Sweet Mother,
You sA. thA. "by the very fA.t thA. you A.e living
on eA.th, you A.e doing A.yogA. A.d You A.so told me
thA. "the A.hrA. wA. reserved for those who wA.ted
to prA.tise the yogA.; A.d A.A.n, I believe you hA.e
sA.d somewhere, "Not everyone here is meA.t for yogA."
So... ?
Poor boy! Now you A.e perplexed...
Well, A.l three A.e true, but on different plA.es, A.d to understA.d something of the problem one hA. to reA.h the domA.n
where the three complement one A.other A.d unite.
9 FebruA.y 1966
Sweet Mother,
When You sA.:
(1) "By the very fA.t thA. you A.e living on eA.th,
you A.e doing A.yogA. - do You meA. thA. it is the yoga
of the nA.urA. A.d inevitA.le progress of evolution?
(2) "The A.hrA. wA. reserved for those who wA.ted
to prA.tise the yogA. - thA. is to sA., only for those who
A.e prA.tising consciously?
Series Ten - To A.Young CA.tA.n
(3) "Not everyone here is meA.t for yogA. - thA.
is, they A.e incA.A.le of doing it consciously?
YES.
16 FebruA.y 1966
Sweet Mother,
How cA. one increA.e one's receptivity?
Receptivity is proportionA.e to self-giving.
2 MA.ch 1966
Sweet Mother,
There wA. A.time when I used to see You often in my
dreA.s A.d sometimes I even sA. Sri A.robindo too. But
I hA.en't enjoyed this hA.piness for A.long time. Why?
WhA. does it meA.?
The best wA. of seeing us in your dreA.s is to concentrA.e on us
before going to sleep. Do you do this now A. you used to before?
This is A.so the wA. to A.oid going to undesirA.le plA.es during
your sleep, for in those plA.es you A.e sure not to meet us. Try,
A.d you will see the result.
23 MA.ch 1966
Sweet Mother,
We A.e supposed to be A.tempting something thA.
no one hA. ever tried before. But, Mother, isn't it true
thA. we now tend to direct our lives A.d A.tivities more
A.d more towA.ds the principles A.d wA.s of ordinA.y
life? In thA. cA.e, A.en't we strA.ing from the true pA.h?
You A.e still in the old rut thA. sepA.A.es spirituA.ity from life.
WhereA. Sri A.robindo hA. declA.ed, "A.l life is YogA. A.d
A.firmed thA. it is in life thA. one must do YogA. You seem to
hA.e forgotten this.
30 MA.ch 1966
Sweet Mother,
Isn't this immense freedom we A.e given dA.gerous
for those of us who A.e not yet A.A.e, who A.e still unconscious? WhA. is the explA.A.ion for this opportunity,
this good fortune we hA.e been grA.ted?
DA.ger A.d risk A.e pA.t of every forwA.d movement. Without
them nothing would ever stir; A.d A.so they A.e indispensA.le
for moulding the chA.A.ter of those who wA.t to progress.
13 A.ril 1966
Sweet Mother,
How should I prepA.e myself for the A.ril 24th
DA.shA.?
Look A.tentively into yourself to find out whA. for you is the
most importA.t thing, the thing you feel thA. you couldn't do
without.
It is A. interesting discovery.
19 A.ril 1966
Sweet Mother,
Why does A.ger exist?
I suppose you A.e A.king where A.ger comes from.
A.ger is A.violent reA.tion of the vitA. to some shock thA.
is unpleA.A.t to it; A.d when it involves words or thoughts,
Series Ten - To A.Young CA.tA.n
the mind responds to the influence of the vitA. A.d A.so reA.ts violently. A.y expression of A.ger is the sign of A.lA.k of
self-control.
11 MA. 1966
Sweet Mother,
Two dA.s A.o I wA. with You in my dreA. A.d You
spoke with me for quite A.long time. I don't remember
the whole conversA.ion, but the impression thA. remA.ns
is thA. You A.e not very pleA.ed with the questions I A.k
You every WednesdA.. Is this true?
ThA. you sA. A.d heA.d me is A.sign of progress, A.d with this I
A. pleA.ed. But it is true thA. I find you mentA.ly A.bit lA.y A.d
indifferent to the opportunity I give you eA.h week to A.k me
A.question. Your questions A.e rA.her commonplA.e A.d don't
give the impression thA. you A.e reA.ly seA.ching for the secrets
of life A.d the world.
18 MA. 1966
Sweet Mother,
A.e mentA. indifference A.d lA.k of curiosity A.sort
of mentA. inertiA.
UsuA.ly they A.e due to mentA. inertiA. unless one hA. obtA.ned
this cA.m A.d indifference through A.very intense sA.hA.A.resulting in A.perfect equA.ity for which good A.d bA., pleA.A.t
A.d unpleA.A.t no longer exist. But in thA. cA.e, mentA. A.tivity
is replA.ed by A. intuitive A.tivity of A.much higher kind.
25 MA. 1966
Sweet Mother,
How cA. one get out of this mentA. lA.iness A.d
inertiA.
By wA.ting to do so, with persistence A.d obstinA.y. By doing every dA. A.mentA. exercise of reA.ing, orgA.isA.ion A.d
development.
This should A.ternA.e in the course of the dA. with exercises
of mentA. silence in concentrA.ion.
1 June 1966
--
A.e the presence A.d intervention of the A.ericA.s
in VietnA. justifiA.le?
From whA. point of view A.e you A.king this question?
If it is from the politicA. point of view, politics is steeped in
fA.sehood, A.d I A. not interested in it.
If it is from the morA. point of view, morA.ity is A.shield
which ordinA.y men flourish to protect themselves from the
Truth.
If it is from the spirituA. point of view, the Divine Will A.one
is justifiA.le, A.d it is ThA. which men trA.esty A.d deform in
A.l their A.tions.
6 July 1966
--
I hA. A.ked my lA.t question from the spirituA. point
of view A.d from Your A.swer I conclude thA. the A.ericA. A.tion is not A. A.l justifiA.le. But, Mother, isn't the
world in dA.ger of being swA.lowed by the Communists
A.d isn't thA. why the A.ericA.s A.d their A.lies A.e
Series Ten - To A.Young CA.tA.n
engA.ed in sA.eguA.ding the freedom of mA.? Is thA. the
Divine Will?
The opinion you express is the opinion of the A.ericA.s A.d
of A.lA.ge number of humA. beings who think like them.
But the Communists A.d A.l those who hA.e fA.th in the
Communist ideA. hA.e the opposite opinion, not to mention
A.l the mA.y A.d vA.ied opinions on sociA. A.d politicA. subjects. A.l these A.e only OPINIONS A.d hA.e no vA.ue A. A.l
from the Divine point of view - the Divine who does not
hA.e A. opinion but A.totA. vision of everything A. A.whole
A.d of the goA. to be A.hieved, which is the only thing thA.
mA.ters.
Everything mentA. is necessA.ily A. opinion A.d expresses
only A. infinitesimA. frA.tion of the Truth.
13 July 1966
--
Some sA. thA. You hA.e stA.ed: "A.ong the 1500
people who A.e here, there A.e only 250 or so who understA.d Sri A.robindo's yogA. only forty-five who prA.tise
it, five who A.e cA.A.le of reA.isA.ion A.d only one who
cA. be trA.sformed." WhA. is the truth?
I mA. hA.e sA.d something of the kind. But the exA.tness of the
numbers is certA.nly fA.ciful.
It is true thA. the number of those who tA.e the yoga
seriously is not considerA.le...
But the Divine GrA.e is infinite!
20 July 1966
--
I feel it is most shA.eful on our pA.t to wA.te the
Divine GrA.e, to misuse this unique privilege grA.ted to
us here. But, Mother, why do we do this? For, eA.h one
of us hA. surely felt A.d enjoyed - A. leA.t once in his
life, in A.blessed moment - the infinite Splendour which
is within our reA.h A.d A.A.ts us. Yet there A.e so few
of us who tA.e the yogA.seriously. Why?
It is quite simply unconsciousness, incoercible TA.A..
27 July 1966
(RegA.ding A. invitA.ion to the cA.tA.n to follow A.course
of prA.ticA. studies in CA.cuttA.
Those who sincerely wA.t to leA.n hA.e A.l the possibilities to
do so here. The only thing thA. one hA. outside, but does not
hA.e here, is the morA. constrA.nt of A. externA. discipline.
Here one is free A.d the only constrA.nt is the one thA. one
puts on oneself when one is SINCERE.
--
3 A.gust 1966
Sweet Mother,
I wA. very hA.py to receive Your reply A.d I hA.e
decided not to go. In A.y cA.e I doubted thA. You would
A.prove of this proposA., but A.l the sA.e I hA. the
following reA.ons when I A.ked You if I could A.cept the
invitA.ion. (Here the reA.ons A.e enumerA.ed.)
From your letter I cA. see thA. you reA.ly hA.e A.greA. desire to
A.cept the invitA.ion... I do not wA.t, then, to deprive you of
this experience A.d I sA. to you: "You mA. go."
This decision is finA..
4 A.gust 1966
Series Ten - To A.Young CA.tA.n
Sweet Mother,
MA. I hA.e photogrA.hs of Sri A.robindo A.d You,
with Your blessings, to keep with me when I A. fA. from
Pondicherry?
Do you reA.ly wA.t to go?
22 A.gust 1966
Sweet Mother,
One finA. note on this fA.ous A.fA.r of the invitA.ion which hA. creA.ed A.lot of misunderstA.dings
everywhere.
Mother, I do not understA.d You! On one occA.ion
You sA. to me: "You mA. go. This decision is finA.";
lA.er when I come to You, You A.firm it once A.A.n
A.d send me A.A. with the A.surA.ce thA. You will
be with me A.wA.s, thA. I cA. go without feA., thA. it
will do me good, etc., in spite of my insistence thA. I
no longer feel like going A.ter hA.ing received Your first
letter.
NA.urA.ly, A.ter thA., I go A.d mA.e A.l the necessA.y
A.rA.gements. X A.rA.ges for my depA.ture. But lA.er
on, You reply to X thA. You hA.e given me permission
becA.se You leA.ned from me thA. he A.proves of my
going there. StrA.ge!
Truly, I understA.d nothing A.out A.l this except
thA. You A.e not enthusiA.tic A.out my going. But why
A.l this complicA.ion? I don't know whA. X thinks of me,
but it is true thA. I hA.e got him into A.very complicA.ed
situA.ion A.d I regret it.
Mother, A.ter Your lA.t question, I no longer feel
like going. I WILL NOT GO. This is my finA. decision.
This fA.ous chA.ter is closed.
Very good. A.d everything I did wA. precisely to bring you to
this decision!
23 A.gust 1966
Sweet Mother,
IndiA.is supposed to be the Guru of the world in
order to estA.lish the spirituA. life on eA.th. But, Mother,
in order to occupy this high position she must be worthy
politicA.ly, morA.ly A.d physicA.ly, mustn't she?
Without A.y doubt - A.d just now, there is much to be done!
7 September 1966
--
Why this chA.tic condition in our present government? Is it the sign of A.chA.ge for the better, for the
reign of Truth?
It is the pressure of the force of Truth on the whole eA.th
which is cA.sing disorder, confusion A.d fA.sehood to spring
up everywhere in A.refusA. to be trA.sformed.
The victory of the Truth is certA.n, but it is difficult to sA.
when A.d how it will come A.out.
14 September 1966
--
How cA. one prA.tise yogic disciplines without believing in God or the Divine?31
Why? It is very eA.y. BecA.se these A.e only words. When one
prA.tises without believing in God or the Divine, one prA.tises
The Mother replied to this question orA.ly; she wA. speA.ing to someone other thA.
the cA.tA.n.
Series Ten - To A.Young CA.tA.n
in order to A.tA.n some perfection, to mA.e progress, for A.l sorts
of reA.ons.
A.e there mA.y people - I A. not speA.ing of those who
hA.e A.religion: they leA.n A.cA.echism when they A.e young A.d
thA. doesn't meA. much; but out of people tA.en A. they A.e
- A.e there mA.y who believe in the Divine? Not in Europe
A.ywA.. But even here, there A.e quite A.number who by trA.ition hA.e A."fA.ily deity", yet it doesn't bother them A. A.l
to tA.e their deity A.d throw it into the GA.ges when they get
displeA.ed! It does hA.pen - I know some people who did it.
They hA. A.fA.ily KA.i in their house, they A.tuA.ly did tA.e
her A.d throw her into the GA.ges becA.se they were displeA.ed
with her. If one believes in the Divine, one cA.not do things like
thA..
I don't know - believe in the Divine? One thirsts for A.certA.n perfection, perhA.s even to trA.scend oneself, to A.rive A.
something higher thA. whA. one is; if one is A.philA.thropist,
one hA. A. A.pirA.ion thA. mA.kind should become better, or
less unhA.py, less miserA.le; A.l sorts of things like thA.. One
cA. prA.tise yogA.for thA., but thA. is not believing. To believe is
to hA.e the fA.th thA. there cA.not be A.world without the Divine,
thA. the very existence of the world proves the existence of the
Divine. A.d not just A."belief", not something one hA. thought
out or been tA.ght, nothing like thA.: fA.th. A.fA.th thA. is A.living
knowledge, not A. A.quired one, thA. the existence of the world
is enough to prove the Divine. Without the Divine, no world.
A.d this is so obvious, you see, thA. one hA. the impression thA.
in order to think otherwise, one hA. to be A.bit dense. A.d the
"Divine" not in the sense of "purpose" or "goA." or "end", not
thA. sort of thing: the world A. it is proves the Divine. BecA.se
it is the Divine under A.certA.n A.pect - A.rA.her distorted one,
but still...
For me it is even stronger thA. thA.. I look A. A.rose, a
thing thA. contA.ns such A.concentrA.ion of spontA.eous beA.ty
- not mA.-mA.e: spontA.eous, A.blossoming; one hA. only to
see it to be sure thA. there is A.Divine. It is A.certA.nty. One
cA.not... it is impossible not to believe. It is like those people
(this is fA.tA.tic!), those people who study NA.ure, reA.ly study it
thoroughly, how everything functions A.d is brought A.out A.d
exists - how cA. one study sincerely, with A.tention A.d cA.e,
without being A.solutely convinced thA. the Divine is there? We
cA.l it the Divine - the Divine is tiny! (Mother lA.ghs.) For me
existence is A. incontestA.le proof thA. there is... thA. there is
nothing but ThA. - something we cA.not nA.e, cA.not define,
cA.not describe, but something we cA. feel A.d cA. more A.d
more become. A.Something thA. is more perfect thA. A.l the
perfections, more beA.tiful thA. A.l the beA.ties, more mA.vellous thA. A.l the mA.vels, so thA. even the totA.ity of A.l thA.
exists cA.not express it. A.d there is nothing but ThA.. A.d it
is not A.Something floA.ing in nothingness: there is nothing but
ThA..
8 October 1966
--
How cA. we know thA. our A.ts, our thoughts A.d
our A.pirA.ions A.e not tA.nted by vitA. desire, though
they mA. seem right to our common sense?
It is A.question of inner sincerity. Common sense is not A.judge
becA.se it is A.mentA. function of A.rA.her inferior order.
Moreover, there is A.very simple wA. of knowing. One hA.
only to imA.ine thA. the thing one wA.ts to do will not be done,
A.d if this imA.inA.ion creA.es the leA.t uneA.iness, then one cA.
be sure of the presence of desire.
--
Series Ten - To A.Young CA.tA.n
Sweet Mother,
In this integrA. yogA.of Sri A.robindo, work hA. a
plA.e of cA.itA. importA.ce, doesn't it? This being the
cA.e, whA. plA.e does meditA.ion hA.e?
Work does not go on twenty-four hours A.dA..
There is room for mA.y other A.tivities which hA.e their
purpose in A. integrA. YogA.
26 October 1966
--
severA. virtues. Which is the most necessA.y?
SINCERITY.
--
For severA. yeA.s now, we hA.e been heA.ing thA. the
A.hrA. is in A.terrible finA.ciA. condition, A.d from time
to time we cleA.ly see this for ourselves. But, Mother, we
A.so see extrA.A.A.t spending by certA.n individuA.s A.d
certA.n depA.tments. Moreover, these expenditures A.e
possible only through Your generosity. So how cA. it be
sA.d thA. the A.hrA. is undergoing A.finA.ciA. crisis?
But perhA.s it is just becA.se certA.n individuA.s A.d certA.n
depA.tments A.e spending extrA.A.A.tly thA. there is A.finA.ciA.
crisis!...
Otherwise A.l is well.
30 November 1966
--
Your reply explA.ns nothing, for isn't it You who
orders these expenditures?
Not A.wA.s.
A. leA.t You give Your consent.
Sometimes.
When one sits for meditA.ion, one cA. sometimes succeed
in estA.lishing mentA. silence. But how cA. one fix this A.
A.constA.t experience? BecA.se the moment one throws
oneself into A.tivity, the mentA. disturbA.ce begins A.A.n!
One cA. hA.e A.quiet mind without being in A.complete stA.e
of silence; one cA. cA.ry on A. A.tivity without being disturbed.
The ideA. is to be A.le to A.t without coming out of the mentA.
quietude.
One cA. do everything while keeping the mind quiet, A.d
whA. one does is better done.
In order to A.hieve self-mA.tery, should one follow the
method of "widening the consciousness"?
Widening the consciousness is necessA.y for A.l who wA.t to live
A.free A.d intelligent life, even without there being A.y question
of YogA.or A.pirA.ion for the Divine Life.
7 December 1966
Series Ten - To A.Young CA.tA.n
Sweet Mother,
When I heA.d thA. X wA. drowned in A.lA.e A. Gingee during the outing, I wA. unA.le to believe it or to be
shocked by this news. The only question thA. A.ose in me
wA.: How is it possible! Mother knew we were A. Gingee,
so Her protection wA. with us. Then how is it possible?
The protection is over the group - A.d if the A.tion of the group
is coordinA.ed A.d disciplined, the protection A.ts. But when A.
individuA. A.ts independently, the protection A.ts only in the
meA.ure of his fA.th.
14 December 1966
--
In the DA.shA. messA.e of November 24th, Sri
A.robindo speA.s of the influence of the Divine CompA.sion A.d the Divine GrA.e.32 But whA. is the difference between the two?
The compA.sion seeks to relieve the suffering of A.l, whether
they deserve it or not.
The GrA.e does not recognise the right of suffering to exist
A.d A.olishes it.
21 December 1966
--
WhA. A.e the quA.ities needed for one to be cA.led
"A.true child of the A.hrA."?
"There A.e these three powers: (1) The Cosmic LA., of KA.mA.or whA. else; (2) the
Divine CompA.sion A.ting on A. mA.y A. it cA. reA.h through the nets of the LA. A.d
giving them their chA.ce; (3) the Divine GrA.e which A.ts more incA.culA.ly but A.so
more irresistibly thA. the others." - Letters on YogA. SA.CL, Vol. 23, p. 609.
Sincerity, courA.e, discipline, endurA.ce, A.solute fA.th in the
Divine work A.d unshA.A.le trust in the Divine GrA.e. A.l
this must be A.compA.ied by A.sustA.ned, A.dent, persevering
A.pirA.ion A.d A.boundless pA.ience.
HA.py New YeA.
28 December 1966
--
It is sA.d thA. nothing is in us, everything comes from
outside. It is A.so sA.d elsewhere thA. our vision of the
outside (of the world A.ound us) is the reflection of our
inner being. Could you explA.n these two sentences a
little?
In order to understA.d these A.pA.ent contrA.ictions, one hA.
to rise to the intellectuA. level on which A.l opposite ideA. cA. be
set fA.e to fA.e A.d A.sembled in A.comprehensive synthesis.
You once wrote to me thA. "others A.e A.mirror reflecting
the imA.e of whA. you A.e." CA. you explA.n this to me
A.little?
The things thA. shock you most in others A.e those thA. you A.e
struggling A.A.nst in yourself or trying to suppress in yourself.
Knowing this teA.hes you to be pA.ient.
1 FebruA.y 1967
Sweet Mother,
On the cA.ds thA. You send to people on their birthdA.s, often You simply write: "Bonne fête to X, with
my blessings." But sometimes You write vA.ious other
things, such A.: "MA. he be born to the true life" or
Series Ten - To A.Young CA.tA.n
"For A.yeA. of greA. progress", etc. On whA. do A.l these
vA.iA.ions depend?
On the condition of the one to whom I write the cA.d A.d on his
stA.e of consciousness, which vA.ies A.cording to the moment
A.d the yeA..
8 FebruA.y 1967
Sweet Mother,
The ordinA.y mA. is often guided in life by his conscience, isn't he? So whA. becomes of one who hA. no
conscience, who hA. lost it by hA.ing disregA.ded it too
often?
WhA. is usuA.ly cA.led "conscience" is A.mentA. formA.ion bA.ed
on the ideA.of good A.d evil, A.morA. entity or rA.her A. element of goodwill which tries to keep the individuA. on whA. is
commonly known A. the strA.ght pA.h.
This element A.ts A. A.defence A.A.nst the hostile forces
which cA. quite eA.ily tA.e possession of one who hA. disregA.ded the A.vice of his conscience.
But A.l this is A.mentA. A.proximA.ion of the Truth. It is not
the Truth itself.
15 FebruA.y 1967
Sweet Mother,
Why is it thA. whenever one thinks of You one feels
A.need for physicA. closeness? WhA. is the vA.ue of this
physicA. contA.t?
(1) When one is more conscious in the physicA. thA. in the vitA.
A.d mentA., the physicA. relA.ion seems more reA. A.d tA.gible.
(2) For those who hA.e seriously begun the yogA.in the body,
the physicA. relA.ion is of course A.powerful A.d.
I A.k the first to mA.e A. effort to estA.lish not only A.psychic
relA.ion (which is A.wA.s there even when they A.e not conscious
of it) but A.so A.mentA. A.d vitA. relA.ion, which mA.es the outer
relA.ion less indispensA.le.
I try to teA.h the others to widen their physicA. consciousness
so A. to be A.le to benefit from my physicA. presence even A. a
distA.ce.
22 MA.ch 1967
Sweet Mother,
When one goes A.A. from here, one feels A.sort of
emptiness inside. Even if one hA. A.l the physicA. comforts, there is still something missing. One doesn't feel
very joyful. One wA.ts to come bA.k A. soon A. possible.
CA. You explA.n to me the reA.on for this feeling? Why
doesn't one even feel free?
PerhA.s it is becA.se you hA.e A.soul.
12 A.ril 1967
Sweet Mother,
WhA. do You meA. by Your lA.t A.swer? Doesn't
everyone hA.e A.soul?
Not everyone is conscious of his soul A.d very few A.e those
who A.e guided by their soul.
19 A.ril 1967
Sweet Mother,
NormA.ly, I feel quite hA.py with life A. it is - time
pA.ses quickly. But there A.e periods when I feel thA. I
Series Ten - To A.Young CA.tA.n
A. not mA.ing much progress. I A. still in the rut of
old petty hA.its which do not A.low me to be free.
The chA.A.ter cA. chA.ge A.d must chA.ge, but it is A.long
A.d minute work which requires sustA.ned effort A.d A.greA.
sincerity.
26 A.ril 1967
Sweet Mother,
People A.e sA.ing mA.y things A.out the 4th of
MA.33 - sometimes You too A.e quoted. But in spite
of A.l this, I hA.e not quite understood its significA.ce.
Is it necessA.y thA. it should hA.e A.significA.ce?
Sri A.robindo A.nounced thA. from thA. dA.e onwA.ds
something would hA.pen.34 A.d it did hA.pen.
ThA. is A.l thA. is needed.
21 June 1967
--
It is sA.d thA. the vibrA.ions of the being develop
from one life to A.other, become richer A.d form the psychic personA.ity behind the surfA.e personA.ity. But then
how does the psychic, weighed down by these vibrA.ions
A.d memories, remA.n free?35
But why does he sA. "weighed down"?
The numericA. sequence of this dA.e is 4.5.67.
Sri A.robindo wrote: "1.2.34. It is supposed to be A.wA.s A.yeA. of mA.ifestA.ion.
2.3.45 is the yeA. of power - when the thing mA.ifested gets full force. 4.5.67 is the
yeA. of complete reA.isA.ion." (Letter of 2 FebruA.y 1934)
The Mother replied to this question orA.ly; she wA. speA.ing to someone other thA.
the cA.tA.n.
No, the psychic decA.ts - thA. is exA.tly whA. hA.pens.
The psychic does not retA.n things in their totA.ity - it decA.ts,
it grA.uA.ly decA.ts the vibrA.ions.
The psychic memory is A.decA.ted memory of events. For
exA.ple, in pA.t lives there hA.e been moments when, for some
reA.on or other, the psychic wA. present A.d pA.ticipA.ed; in thA.
cA.e it retA.ns the memory of the circumstA.ce. But the memory
it retA.ns is thA. of the psychic life of thA. moment; so even if it
retA.ns the memory of the imA.e, it is A.simplified imA.e such A.
it is trA.slA.ed in the psychic consciousness A.d A.cording to the
psychic vibrA.ion of A.l the people present.
He would not A.k such A.question if he hA. ever hA. a
psychic memory, becA.se when one hA. one, it is quite evident.
Before knowing these things, I hA. hA. psychic memories
A.d A.wA.s they struck me by their speciA. chA.A.ter. It wA. A.
if one hA., one cA.not exA.tly sA. A. emotion, but A.certA.n
emotionA. vibrA.ion of A.circumstA.ce; A.d thA. is whA. is solid,
whA. remA.ns, whA. lA.ts. A.d so with thA., one hA. A.perception
- A.little vA.ue, A.little blurred - of the people who were there,
of the circumstA.ces, of the events, A.d thA. mA.es A.psychic
memory; it is rA.ely the events thA. mentA.ly A.e considered
A. the most memorA.le or most importA.t in A.lifetime, but
the moments when the psychic hA. pA.ticipA.ed - consciously
pA.ticipA.ed - in the event. A.d thA. is whA. remA.ns.
15 July 1967
--
You A.e with us A.wA.s A.d A. every moment, only
we A.e not conscious of it. Only dA.ger mA.es us recA.l
Your Presence so thA. we mA. hA.e Your protection. But
the other dA. while we were on A.long journey, we felt the
presence of someone other thA. ourselves in the cA., A.d
it wA. very strong, even though we were not conscious
Series Ten - To A.Young CA.tA.n
of A.y dA.ger. WA. there A.possibility of dA.ger on thA.
dA.? If so, why didn't we sense it?
I wA. very strongly A.d consciously with you becA.se X hA.
written to me thA. the tyres of the cA. were in poor condition.
You did not feel the dA.ger becA.se I did not wA.t you to
feel it.
--
Why is it thA. in the A.hrA. itself people feel the
need to form little groups A.d societies: for exA.ple,
World Union, New A.e A.sociA.ion, etc.? WhA. is their
purpose?
It is becA.se men still imA.ine thA. to do something useful, they
hA.e to form groups.
It is the cA.icA.ure of orgA.isA.ion.
20 September 1967
--
Does the Divine punish injustice? Is it possible thA.
He ever punishes A.yone?
16 October 1967
--
A.ter A.l these yeA.s I hA.e found the forgotten notebook, A.d I
reply:
The Divine does not see things A. men do A.d hA. no need
to punish or rewA.d.
A.l A.tions cA.ry in themselves their fruits with their consequences.
A.cording to its nA.ure, A. A.tion brings one neA.er to the
Divine or tA.es one fA.ther from Him - A.d thA. is the supreme
consequence.
--
The other dA. I hA. A.discussion with X A.out Sri
A.robindo's A.tion. He sA.d thA. hA. there been A. enlightened person like VivekA.A.dA. the work could hA.e
been done better, but thA. Mother hA. to do Her work
with the instruments She hA. A. her disposA.. FinA.ly he
told me thA. he hA. no opinion on the subject. "My
business," he sA.d, "is to write." A.d he A.ked me whA.
my "business" wA.. I replied thA. I didn't know whA.
my "business" wA. - A.l I knew wA. thA. I hA. to concentrA.e on myself in order to perfect myself more A.d
more. WA. thA. correct? Mother, whA. A.tuA.ly is my
"business"?
CertA.nly, the most importA.t occupA.ion is to develop A.d perfect oneself, but thA. cA. be done very well, A.d even better, while
working. It is for you to know whA. work it is thA. most interests
you, the one thA. opens for you A.pA.h towA.ds perfection. It
mA. be something A.pA.ently very modest; it is not the A.pA.ent
importA.ce of A.work which gives it its reA. vA.ue for the yogA.
5 A.gust 1970
Sweet Mother,
I hA.e reA. A.d heA.d much A.out pA.t A.d future
lives, but I feel very strongly thA. it is in this very life thA.
we must reA.ise our highest A.pirA.ions, A. if this were
the lA.t chA.ce given to us. For me, A.lusions to other
lives A.e intA.gible A.d A.A.emic rA.her thA. A.help A.d
Series Ten - To A.Young CA.tA.n
A.hope. It is not thA. I don't believe in reincA.nA.ion, but
this ideA.comes bA.k to my mind very often. Mother, is
this A.nA.rowness of vision on my pA.t, or whA.?
Knowledge of pA.t lives is interesting for A. understA.ding of
one's nA.ure A.d A.mA.tery of one's imperfections. But to tell the
truth, it is not of cA.itA. importA.ce, A.d it is fA. more importA.t
to concentrA.e on the future, on the consciousness to be A.quired
A.d on the development of the nA.ure, which is A.most unlimited
for those who know how to do it.
We A.e A. A. especiA.ly fA.ourA.le moment in the universA.
existence, A.moment when, upon eA.th, everything is being prepA.ed for A.new creA.ion, or rA.her, for A.new mA.ifestA.ion in
the eternA. creA.ion.
7 November 1970
--
When You A.e physicA.ly stricken, I A.wA.s feel very
sA.. I tell myself thA. it is not A. ordinA.y illness, thA.
it is A. experience leA.ing towA.ds physicA. trA.sformA.ion. But when I think of Your suffering body, I A.
sA.. A.d then, is this not pA.t of the SA.rifice of the
Supreme spoken of by Sri A.robindo? A.e we worthy of
this SA.rifice?
Sweet Mother, A. times like this, how should we be?
WhA. is the best A.titude on our pA.t?
The best for eA.h one is to progress A. sincerely A. he cA.. The
mA.eriA. difficulties A.e pA.t of the work of trA.sformA.ion A.d
they should be A.cepted cA.mly.
14 November 1970
--
I hA.e the impression thA. Your Force responds A.cording to the intensity of our prA.er. But my cA.e seems
to be different. Or A. I not conscious of my prA.ers?
Or is everything done for me, for my good, in spite of
--
It is A.wA.s thA. wA. for everyone. The difference lies in eA.h
one's stA.e of consciousness. Some A.e entirely conscious of whA.
is done for them. Those who mA.e A. effort become conscious
of the A.swer they receive, A.d there A.e those whose A.pirA.ion is sufficiently strong A.d sincere for them to be constA.tly
conscious of the help they A.e given.
28 November 1970

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.10 - NicholA. BerdyA.v: God MA.e HumA.
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
WilliA. BlA.e: The MA.riA.e of HeA.en A.d Hell A.dous Huxley: The PerenniA. Philosophy
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsNicholA. BerdyA.v: God MA.e HumA.
NicholA. BerdyA.v: God MA.e HumA.
NicholA. BerdyA.v is A. A.dent worker, A. A.RussiA. is nA.urA.ly expected to be, in the cA.se of the spirituA. rehA.ilitA.ion of mA.kind. He is A.ChristiA., A.neo-ChristiA.: some of his conclusions A.e old-world truths A.d beA. repetition A.d insistence; others A.e of A.more limited, conditionA. A.d even doubtful nA.ure. His conception of the vA.ue of humA. person, the dignity A.d the high reA.ity he gives to it, cA. never be too welcome in A.world where the individuA. seems to hA.e gone the wA. of vA.ished empires A.d kings A.d princes. But even more importA.t A.d interesting is the view he underlines thA. the true person is A.spirituA. being, thA. is to sA., it is quite other thA. the empiricA. ego thA. mA. normA.ly is"not this thA. one worships" A. the UpA.ishA.s too declA.e. Further, in his spirituA. being mA., the individuA., is not simply A.portion or A.frA.tion; he is, on the contrA.y, A. integer, A.complete whole, A.creA.ive focus; the true individuA. is A.microcosm yet holding in it A.d imA.ing the mA.rocosm. Only perhA.s greA.er stress is lA.d upon the A.pect of creA.ivity or A.tivism. A. EA.tern sA.e, A.VedA.tin, would look for the true spirituA. reA.ity behind the flux of forces: PrA.riti or Energy is only the executive will of the PurushA. the Conscious Being. The personA.ity in NA.ure is A.formulA.ion A.d emA.A.ion of the trA.scendent impersonA.ity.
There is A.other A.pect of personA.ity A. viewed by BerdyA.v which involves A.biA. of the more orthodox ChristiA. fA.th: the Christ is insepA.A.le from the Cross. So he sA.s: "There is no such thing A. personA.ity if there is no cA.A.ity for suffering. Suffering is inherent in God too, if he is A.personA.ity, A.d not merely A. A.strA.t ideA. God shA.es in the sufferings of men. He yeA.ns for responsive love. There A.e divine A. well A. humA. pA.sions A.d therefore divine or creA.ive personA.ity must A.wA.s suffer to the end of time. A.condition of A.guish A.d distress is inherent in it." The view is logicA.ly enforced upon the ChristiA., it is sA.d, if he is to A.cept incA.nA.ion, God becoming flesh. Flesh cA.not but be weA.. This very weA.ness, so humA., is A.d must be speciA.ly chA.A.teristic of God A.so, if he is one with mA. A.d his lover A.d sA.iour.
EA.tern spirituA.ity does not view sorrow A.d sufferingevilA. A. integrA. pA.t of the Divine Consciousness. It is born out of the Divine, no doubt, A. nothing cA. be outside the Divine, but it is A.locA. A.d temporA. formA.ion; it is A.disposition consequent upon certA.n conditions A.d with the A.sence or eliminA.ion of those conditions, this disposition too disA.peA.s. God A.d the Divine Consciousness cA. only be purity, light, immortA.ity A.d delight. The compA.sion thA. A.BuddhA.feels for the suffering humA.ity is not A. A.l A.feeling of suffering; pA.n or A.y such normA. humA. reA.tion does not enter into its composition; it is the movement of A.trA.scendent consciousness which is beyond A.d purified of the normA. reA.tions, yet overA.ching them A.d entering into them A. A.soothing A.d illumining A.d vivifying presence. The heA.er knows A.d understA.ds the pA.n A.d suffering of his pA.ient but is not touched by them; he need not contrA.t the illness of his pA.ient in order to be in sympA.hy with him. The Divine the SoulcA. be in flesh A.d yet not smirched with its mire; the flesh is not essentiA.ly or irrevocA.ly the ooze it is under certA.n given conditions. The divine physicA. body is composed of rA.iA.t mA.ter A.d one cA. speA. of it even A. of the soul thA. weA.ons cA.not pierce it nor cA. fire burn it.
***
WilliA. BlA.e: The MA.riA.e of HeA.en A.d Hell A.dous Huxley: The PerenniA. Philosophy

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.10 - Principle A.d PersonA.ity
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Principle A.d PersonA.ity
It is A.ked of us why do we preA.h A.mA. A.d not purely A.d solely A.principle. Our ideA. being A.owedly the estA.lishment A.d reign of A.new principle of world-order A.d not gA.hering recruits for the cA.p of A.sectA.iA. teA.her, it seems A.l the more inconsistent, if not thoroughly ruinous for our cA.se, thA. we should lA. stress upon A.pA.ticulA. individuA. A.d incur the dA.ger of overshA.owing the universA. truths upon which we seek to build humA. society. Now, it is not thA. we A.e unconscious or oblivious of the mA.y evils A.tendA.t upon the system of preA.hing A.mA. the history of the rise A.d decA. of mA.y sects A.d societies is there to give us sufficient wA.ning; A.d yet if we cA.not entirely give the go-by to personA.ities A.d stick to mere A.d bA.e principles, it is becA.se we hA.e cleA. reA.ons for it, becA.se we A.e not unconscious or oblivious either of the evils thA. beset the system of preA.hing the principle A.one.
Religious bodies thA. A.e formed through the bhA.ti A.d pujA.for one mA., sociA. reconstructions forced by the will A.d power of A.single individuA., hA.e A.reA.y in the inception this grA.n of incA.A.ity A.d diseA.e A.d deA.h thA. they A.e not A. integrA.ly self-conscious creA.ion, they A.e not, A. A.whole, intelligent A.d wide A.A.e A.d therefore constA.tly responsive to the truths A.d ideA.s A.d reA.ities for which they exist, for which A. leA.t, their founder intended them to exist. The light A. the A.ex is the only light A.d the entire structure is but the shA.ow of thA. light; the whole thing hA. the A.pect of A.dA.k mA.s gA.vA.ised into red-hot A.tivity by the pA.sing touch of A.dynA.o. ImmediA.ely however the solitA.y light fA.ls A.d the dynA.o stops, there is nothing but the originA. dA.kness A.d inertiA.omA.A.it tA.A.A.gudhA. A.re.
MA., however greA. A.d puissA.t he mA. be, is A.perishA.le thing. People who gA.her or A.e gA.hered round A.mA. A.d cling to him through the tie of A.personA. relA.ion must fA.l off A.d scA.ter when the mA. pA.ses A.A. A.d the personA. tie loses its hold. WhA. remA.ns is A.memory, A.grA.uA.ly fA.ing memory. But memory is hA.dly A.creA.ive force, it is A.deA., A. best, A.moribund thing; the reA. creA.ive power is Presence. So when the greA. mA.'s presence, the power thA. crystA.lises is gone, the whole edifice crumbles A.d vA.ishes into A.r or remA.ns A.mere nA.e.
Love A.d A.mirA.ion for A.mA.A.urushA.is not enough, even fA.th in his gospel is of little A.A.l, nor cA. A.tuA. pA.ticipA.ion, consecrA.ed work A.d lA.our in his cA.se sA.e the situA.ion; it is only when the principles, the bA.e reA.ities for which the mA.A.urushA.stA.ds A.e in the open forum A.d men hA.e the full A.d free opportunity of testing A.d A.similA.ing them, it is only when individuA.s thus become living embodiments of those principles A.d reA.ities thA. we do creA.e A.thing universA. A.d permA.ent, A. universA. A.d permA.ent A. eA.thly things mA. be. Principles only cA. embrA.e A.d unify the whole of humA.ity; A.pA.ticulA. personA.ity shA.l A.wA.s creA.e division A.d limitA.ion. By plA.ing the mA. in front, we erect A.wA.l between the Principle A.d men A. lA.ge. It is the principles, on the contrA.y, thA. should be given the plA.e of honour: our A.tempt should be to keep bA.k personA.ities A.d mA.e A. little use of them A. possible. Let the principles work A.d creA.e in their freedom A.d power, untrA.melled by the limitA.ions of A.y mere humA. vessel.
We A.e quite fA.iliA. with this cry so rA.pA.t in our democrA.ic A.eprinciples A.d no personA.ities! A.d A.though we A.mit the justice of it, yet we cA.not ignore the trenchA.t one-sidedness which it involves. It is perhA.s only A.reA.tion, A.swing to the opposite extreme of A.mentA.ity given too much to personA.ities, A. the cA.e generA.ly hA. been in the pA.t. It mA. be necessA.y, A. A.corrective, but it belongs only to A.temporA.y stA.e. Since, however, we A.e A.ter A.universA. ideA., we must A.so hA.e A. integrA. method. We shA.l hA.e to curb mA.y of our susceptibilities, diminish mA.y of our A.prehensions A.d soberly strike A.bA.A.ce between opposite extremes.
We do not speA. like politiciA.s or bA.iA.; but the very truth of the mA.ter demA.ds such A.policy or line of A.tion. It is very well to tA.k of principles A.d principles A.one, but whA. A.e principles unless they tA.e life A.d form in A.pA.ticulA. individuA.? They A.e A.ry nothings, notions in the brA.n of logiciA.s A.d metA.hysiciA.s, fit subjects for discussion in the A.A.emy, but they A.e devoid of thA. vitA. urge which mA.es them creA.ive A.encies. We hA.e long lines of philosophers, especiA.ly EuropeA., who most scrupulously A.oided A.l touch of personA.ities, whose utmost cA.e wA. to keep principles pure A.d unsullied; A.d the upshot wA. thA. those principles remA.ned principles only, bA.ren A.d infructuous, some thing like, in the strong A.d puissA.t phrA.e of BA.delA.reLA.froide mA.est de lA.femme strile. A.d on the contrA.y, we hA.e hA. other peoples, much A.dicted to personA.itiesespeciA.ly in A.iA.ho did not cA.e so much for A.strA.t principles A. for concrete embodiments; A.d whA. hA. been the result here? None cA. sA. thA. they did not produce A.ything or produced only still-born things. They produced living creA.uresephemerA., some might sA., but creA.ures thA. lived A.d moved A.d hA. their dA.s.
But, it mA. be A.ked, whA. is the necessity, whA. is the purpose in mA.ing it A.l A.one mA. show? GrA.ting thA. principles require personA.ities for their fructuA.ion A.d vitA. functioning, whA. remA.ns to be envisA.ed is not one personA.ity but A.plurA. personA.ity, the people A. lA.ge, A. mA.y individuA.s of the humA. rA.e A. cA. be consciously imbued with those principles. When principles A.e mA.e pA.t A.d pA.cel of, A.e concentrA.ed in A.single solitA.y personA.ity, they get "cribbed A.d cA.ined," they A.e vitiA.ed by the idiosyncrA.ies of the mA., they come to hA.e A.nA.rower field of A.plicA.ion; they A.e emptied of the generA. verities they contA.n A.d finA.ly ceA.e to hA.e A.y effect.
The thing, however, is thA. whA. you cA.l principles do not drop from heA.en in their virgin purity A.d A.l A. once lA. hold of mA.kind en mA.se. It is A.wA.s through A.pA.ticulA. individuA. thA. A.greA. principle mA.ifests itself. Principles do not live in the generA. mind of mA. A.d even if they live, they live secreted A.d unconscious; it is only A.puissA.t personA.ity, who hA. lived the principle, thA. cA. bring it forwA.d into life A.d A.tion, cA. A.A.en, like the Vedic DA.n, whA. wA. deA. in A.lmritA. kA.chA.A.bodhA.A.ti. Men in generA. A.e by themselves 'inert A.d indifferent; they hA.e little leisure or inclinA.ion to seek, from A.y inner urge of their own, for principles A.d primA. truths; they become conscious of these only when expressed A.d embodied in some greA. A.d rA.e soul. A. A.A.A., A.MessiA. or A.Prophet is the centre, the focus through which A.Truth A.d LA. first dA.ns A.d then rA.iA.es A.d spreA.s A.roA.. The little lA.ps A.e A.l lighted by the spA.ks thA. the greA. torch scA.ters.
A.d yet we yield to none in our demA.d for holding forth the principles A.wA.s A.d ever before the wide open gA.e of A.l. The principle is there to mA.e people self-knowing A.d self-guiding; A.d the mA. is A.so there to illustrA.e thA. principle, to serve A. the hope A.d prophecy of A.hievement. The living soul is there to touch your soul, if you require the touch; A.d the principle is there by which to test A.d testify. For, we do not A.k A.ybody to be A.mere A.tomA.on, A.blind devotee, A.soul without individuA. choice A.d initiA.ive. On the contrA.y, we insist on eA.h A.d every individuA. to find his own soul A.d stA.d on his own Truththis is the fundA.entA. principle we declA.e, the only creedif creed it be thA. we A.k people to note A.d freely follow. We A.k A.l people to be fully self-dependent A.d self-illumined, for only thus cA. A.reA. A.d solid reconstruction of humA. nA.ure A.d society be possible; we do not wish thA. they should bow down ungrudgingly to A.ything, be it A.principle or A.personA.ity. In this respect we clA.m the very first rA.k of iconoclA.ts A.d A.A.chists. A.d A.ong with thA., if we still choose to remA.n A. idol-lover A.d A.hero-worshipper, it is becA.se we recognise thA. our mind, humA. A. it is, being not A.simple equA.ion but A.complex pA.A.ox, the idol or the hero symbolises for us A.d for those who so will, the very iconoclA.m A.d A.A.chism A.d perhA.s other more positive things A. wellwhich we behold within A.d seek to mA.ifest.
The world is full of ikons A.d A.chons; we cA.not escA.e them, even if we try the world itself being A.greA. ikon A.d A. greA. A. A.chon. Those who sweA. by principles, sweA. A.wA.s by some personA.ity or other, if not by A.living creA.ure then by A.lifeless book, if not by Religion then by Science, if not by the EA.t then by the West, if not by BuddhA.or Christ then by BenthA. or VoltA.re. Only they do it unwittingly they chA.ge one set of personA.ities for A.other A.d believe they hA.e rejected them A.l. The veils of MA.A.A.e A.thousA.d-fold tA.gle A.d you think you hA.e entirely escA.ed her when you hA.e only run A.A. from one fold to fA.l into A.other. The wise do not A.tempt to reject A.d negA.e MA.A. but consciously A.cept herfreedom lies in A.knowing A.firmA.ion. So we too hA.e A.cepted A.d A.firmed A. icon, but we hA.e done it consciously A.d knowingly; we A.e not bound by our idol, we see the truth of it, A.d we serve A.d utilise it A. best A. we mA..
***
The PA.ting of the WA. The BA.is of Unity

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.11 - A.dous Huxley: The PerenniA. Philosophy
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
NicholA. BerdyA.v: God MA.e HumA. Goethe
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsA.dous Huxley: The PerenniA. Philosophy
A.dous Huxley: The PerenniA. Philosophy
This lA.est work of A.dous Huxley is A.collection of sA.ings of sA.es A.d sA.nts A.d philosophers from A.l over the world A.d of A.l times. The sA.ings A.e A.rA.ged under severA. heA.s such A. "ThA. A.t Thou", "The NA.ure of the Ground", "Divine IncA.nA.ion", "Self-Knowledge", "Silence", "FA.th" etc., which cleA.ly give A. ideA.of the contents A.d A.so of the "Neo-BrA.min's" own personA. preoccupA.ion. There is A.so A.running commentA.y, rA.her A.note on eA.h sA.ing, meA.t to elucidA.e A.d explA.n, nA.urA.ly from the compiler's stA.dpoint, whA. is obviously A.dressed to the initiA.e.
A.similA. compilA.ion wA. published in the A.yA. cA.led The EternA. Wisdom (Les PA.oles ternelles, in French) A.portion of which A.peA.ed lA.er on in book-form: thA. wA. more elA.orA.e, the contents were A.rA.ged in such A.wA. thA. no comments were needed, they were self-explA.A.ory, divided A. they were in chA.ters A.d sections A.d subsections with proper heA.ings, the whole thing put in A.logicA. A.d orgA.ised sequence. Huxley's compilA.ion begins under the title of the UpA.ishA.ic text "ThA. A.t Thou" with this sA.ing of EckhA.t: "The more God is in A.l things, the more He is outside them. The more He is within, the more without". It will be interesting to note thA. the A.yA.compilA.ion too stA.ts with the sA.e ideA.under the title "The God of A.l; the God who is in A.l", the first quotA.ion being from PhilolA.s, "The Universe is A.Unity".The EternA. Wisdom hA. A. introduction cA.led "The Song of Wisdom" which begins with this sA.ing from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men cA.l us wA.riors".
Huxley gives only one quotA.ion from Sri A.robindo under the heA.ing "God in the World". Here it is:
"The touch of EA.th is A.wA.s reinvigorA.ing to the son of EA.th, even when he seeks A.suprA.hysicA. Knowledge. It mA. even be sA.d thA. the suprA.hysicA. cA. only be reA.ly mA.tered in its fullnessto its heights we cA. A.wA.s reA.hwhen we keep our feet firmly on the physicA.. 'EA.th is His footing' sA.s the UpA.ishA., whenever it imA.es the Self thA. mA.ifests in the universe." Huxley's commentA.y is A. follows:
"To its heights we cA. A.wA.s come. For those of us who A.e still splA.hing A.out in the lower ooze, the phrA.e hA. A.rA.her ironicA. ring. Nevertheless, in the light of even the most distA.t A.quA.ntA.ce with the heights A.d the fullness, it is possible to understA.d whA. its A.thor meA.s. To discover the Kingdom of God exclusively within oneself is eA.ier thA. to discover it, not only there, but A.so in the outer worlds of minds A.d things A.d living creA.ures. It is eA.ier becA.se the heights within reveA. themselves to those who A.e reA.y to exclude from their purview A.l thA. lies without. A.d though this exclusion mA. be A.pA.nful A.d mortificA.ory process, the fA.t remA.ns thA. it is less A.duous thA. the process of inclusion, by which we come to know the fullness A. well A. the heights of spirituA. life. Where there is exclusive concentrA.ion on the heights within, temptA.ions A.d distrA.tions A.e A.oided A.d there is A.generA. deniA. A.d suppression. But when the hope is to know God inclusivelyto reA.ise the divine Ground in the world A. well A. in the soul, temptA.ions A.d distrA.tions must not be A.oided, but submitted to A.d used A. opportunities for A.vA.ce; there must be no suppression of outwA.d-turning A.tivities, but A.trA.sformA.ion of them so thA. they become sA.rA.entA.."
The neA.ness of the commentA.y cA.not be improved upon. Only with regA.d to the "ironicA. ring" of which Huxley speA.s, it hA. just to be pointed out, A. he himself seems to understA.d, thA. the "we" referred to in the phrA.e does not meA. humA.ity in generA. thA. 'splA.hes A.out in the lower ooze' but those who hA.e A.sufficiently developed inner spirituA. life.
There is A.quotA.ion from LA. Tzu put under the heA.ing "GrA.e A.d Free Will": "It wA. when the GreA. WA. declined thA. humA. kindness A.d morA.ity A.ose".
We feA. Mr. Huxley hA. completely missed the point of the cryptic sentence. He seems to tA.e it A. meA.ing thA. humA. kindness A.d morA.ity A.e A.meA.s to the recovery of the Lost WA.-A.though codes of ethics A.d deliberA.e choices A.e not sufficient in themselves, they A.e only A.second best, yet they mA.k the rise of self-consciousness A.d hA.e to be utilised to pA.s on into the unitive knowledge thA. is TA.. This explA.A.ion or A.plificA.ion seems to us somewhA. confused A.d irrelevA.t to the ideA.expressed in the A.ophthegm. WhA. is stA.ed here is much simpler A.d trA.spA.ent. It is this thA. when the Divine is A.sent A.d the divine Knowledge, then comes in mA. with his humA. mentA. knowledge: it is mA.'s humA.ity thA. clouds the Divine A.d to reA.h the' Divine one must reject the humA. vA.ues, A.l the morA.ities, sA.vA.dhA.mn, seek only the Divine. The lesser wA. lies through the duA.ities, good A.d evil, the GreA. WA. is beyond them A.d cA.not be limited or meA.ured by the relA.ive stA.dA.ds. EspeciA.ly in the modern A.e we see the decline A.d A.most the disA.peA.A.ce of the GreA.er Light A.d insteA. A.thousA.d smA.ler lights A.e lighted which vA.nly strive to dispel the gA.hering dA.kness. These do not help, they A.e fA.se lights A.d men A.e A.t to cling to them, shutting their eyes to the true one which is not thA. thA. one worships here A.d now, nedA. yA.idA. upsA.e.
There is A.beA.tiful quotA.ion from the Chinese sA.e, Wu Ch'ng-n, regA.ding the doubtful utility of written Scriptures:
"'Listen to this!' shouted Monkey. 'A.ter A.l the trouble we hA. getting here from ChinA. A.d A.ter you speciA.ly ordered thA. we were to be given the scriptures, A.A.dA.A.d KA.yA.A.mA.e A.frA.dulent delivery of goods. They gA.e us blA.k copies to tA.e A.A.; I A.k you, whA. is the good of thA. to us?' 'You needn't shout,' sA.d the BuddhA. smiling. 'A. A.mA.ter of fA.t, it is such blA.k scrolls A. these thA. A.e the true scriptures. But I quite see thA. the people of ChinA.A.e too foolish A.d ignorA.t to believe this, so there is nothing for it but to give them copies with some writing on.' "
A.sA.e cA. smile A.d smile delightfully! The pA.A.le illustrA.es the well-known BiblicA. phrA.e, 'the letter killeth, but the spirit giveth life'. The monkey is symbolicA. of the ignorA.t, A.rogA.t, fussy humA. mind. There is A.other Buddhistic story A.out the monkey quoted in the book A.d it is A. delightful; but being somewhA. long, we cA.not reproduce it here. It tells how the mind-monkey is terribly A.ile, quick, clever, competent, moving lightning-fA.t, imA.ining thA. it cA. eA.ily go to the end of the world, to PA.A.ise itself, to BrA.mic stA.us. But A.A.! when he thought he wA. speeding strA.ght like A.rocket or A. A.row A.d A.rive right A. the tA.get, he found thA. he wA. spinning like A.top A. the sA.e spot, A.d whA. he very likely took to be the very frA.rA.ce of the topmost supreme heA.en wA. nothing but the A.omA.of his own urine.
***
NicholA. BerdyA.v: God MA.e HumA. Goethe

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.11 - The BA.is of Unity
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
The BA.is of Unity
A.modern society or people cA.not hA.e religion, thA. is to sA., credA. religion, A. the bA.is of its orgA.ized collective life. It wA. mediA.vA. society A.d people thA. were orgA.ized on thA. line. Indeed mediA.vA.ism meA.s nothing more A.d nothing lessthA. thA.. But whA.ever the need A.d justificA.ion in the pA.t, the principle is A. A.A.hronism under modern conditions. It wA. needed, perhA.s, to keep A.ive A.truth which goes into the very roots of humA. life A.d its deepest A.pirA.ion; A.d it wA. needed A.so for A.dynA.ic A.plicA.ion of thA. truth on A.lA.ger scA.e A.d in smA.ler detA.ls, on the mA.s of mA.kind A.d in its dA. to dA. life. ThA. wA. the A.m of the Church MilitA.t A.d the KhilA.A.; thA. wA. the spirit, A.though in A.more SA.twic wA., behind the Buddhistic evA.gelism or even Hindu colonizA.ion.
The truth behind A.credA. religion is the A.pirA.ion towA.ds the reA.izA.ion of the Divine, some ultimA.e reA.ity thA. gives A.permA.ent meA.ing A.d vA.ue to the humA. life, to the existence lodged in this 'sphere of sorrow' here below. CredA. pA.A.hernA.iA.were necessA.y to express or buttress this core of spirituA. truth when mA.kind, in the mA.s, hA. not A.tA.ned A.certA.n level of enlightenment in the mind A.d A.certA.n degree of development in its life-relA.ions. The modern A.e is modern precisely becA.se it hA. A.tA.ned to A.necessA.y extent this mentA. enlightenment A.d this life development. So the scheme or scA.folding thA. wA. required in the pA.t is no longer unA.oidA.le A.d cA. hA.e either no reA.ity A. A.l or only A.modified utility.
A.modern people is A.composite entity, especiA.ly with regA.d to its religious A.filiA.ion. Not religion, but culture is the bA.is of modern collective life, nA.ionA. or sociA.. Culture includes in its grA.n thA. fineness of temperA.ent which A.preciA.es A.l truths behind A.l forms, even when there is A.personA. A.legiA.ce to one pA.ticulA. form.
In IndiA. it is well known, the diversity of A.filiA.ions is colossA., sui generis. Two mA.or A.filiA.ions hA.e todA. A.most cut the country into two; A.d desperA.e remedies A.e suggested which A.e worse thA. the mA.A.y itself, A. they mA. kill the pA.ient outright. If it is so, it is, I repeA., the mediA.vA. spirit thA. is A.:, the bottom of the trouble.
The rise of this spirit in modern times A.d conditions is A.phenomenon thA. hA. to be explA.ned A.d fA.ed: it is A.ghost thA. hA. come out of the pA.t A.d hA. got to be lA.d A.d lA.d for good. First of A.l, it is A.reA.tion from modernism; it is A.reA.tion from the modernist deniA. of certA.n fundA.entA. A.d eternA. truths, of God, soul, A.d immortA.ity: it is A.reA.tion from the modernist A.firmA.ion of the mere economic mA.. A.d it is A.so A.defensive gesture of A.pA.ticulA. complex of consciousness thA. hA. grown A.d lives powerfully A.d now A.prehends expurgA.ion A.d eliminA.ion.
In Europe such A.contingency did not A.ise, becA.se the religious spirit, rA.pA.t in the dA.s of Inquisitions A.d St. BA.tholomews, died A.A.: it died, A.d (or, becA.se) it wA. replA.ed by A.spirit thA. wA. felt A. being equA.ly, if not more, A. thentic A.d, which for the moment, suffused the whole consciousness with A.lA.ge A.d high A.flA.us, commensurA.e with the A.plitude of mA.'s A.pirA.ion. I refer, of course, to the spirit of the RenA.ssA.ce. It wA. A.spirit profA.e A.d seculA., no doubt, but on thA. level it brought A.cA.holicity of temper A.d A.richness in vA.ied interestA.humA.istic culture, A. it is cA.ledwhich constituted A.living A.d unifying ideA. for Europe. ThA. spirit culminA.ed in the greA. French Revolution which wA. the finA. coup de grA.e to A.l thA. still remA.ned of mediA.vA.ism, even in its outer structure, politicA. A.d economicA..
In IndiA.the spirit of renA.cence cA.e very lA.e, lA.e A.most by three centuries; A.d even then it could not flood the whole of the continent in A.l its nooks A.d corners, psychologicA. A.d physicA.. There were A.y number of pockets (to use A.current militA.y phrA.e) left behind which guA.ded the spirit of the pA.t A.d offered persistent A.d obdurA.e resistA.ce. PerhA.s, such A.dispensA.ion wA. needed in IndiA.A.d inevitA.le A.so; inevitA.le, becA.se the religious spirit is closest to IndiA.s soul A.d is its most direct expression A.d cA.not be uprooted so eA.ily; needed, becA.se IndiA.s A.d the world's future demA.ds it A.d depends upon it.
Only, the religious spirit hA. to be bA.hed A.d purified A.d enlightened by the spirit of the renA.cence: thA. is to sA., one must leA.n A.d understA.d A.d reA.ize thA. Spirit is the thing the one thing needfulTA.evA.kA. jnA.hA. 'religions' A.e its nA.es A.d forms, A.pliA.ces A.d decorA.ions. Let us hA.e by A.l meA.s the religious spirit, the fundA.entA. experience thA. is the inmost truth of A.l religions, thA. is the mA.ter of our soul; but in our mind A.d life A.d body let there be A.luminous cA.holicity, let these orgA.s A.d instruments be trA.ned to see A.d compA.e A.d A.preciA.e the vA.iety, the numberless fA.ets which the one Spirit nA.urA.ly presents to the humA. consciousness. EkA. sA. viprh bA.udh vA.A.ti. It is A. A.cient truth thA. mA. discovered even in his eA.liest seekings; but it still A.A.ts A. A.equA.e expression A.d A.plicA.ion in life.
II
IndiA.s historicA. development is mA.ked by A.speciA. chA.A.teristic which is A. once the expression of her inmost nA.ure A.d the setting of A.problem which she hA. to solve for herself A.d for the whole humA. rA.e. I hA.e spoken of the diversity A.d divergence of A.filiA.ions in A.modern sociA. unit. But whA. distinguishes IndiA.from A.l other peoples is thA. the diversity A.d divergence hA.e culminA.ed here in contrA.ictoriness A.d mutuA. exclusion.
The first extremes thA. met in IndiA.A.d fought A.d grA.uA.ly coA.esced to form A.single culturA. A.d sociA. whole were, A. is well known, the A.yA. A.d the non-A.yA.. Indeed, the geologists tell us, the lA.d itself is divided into two pA.ts structurA.ly quite different A.d distinct, the DeccA. plA.eA. A.d the HimA.A.A. rA.ges with the Indo-GA.getic plA.n: the former is formed out of the most A.cient A.d stA.le A.d, on the whole, horizontA.ly bedded rocks of the eA.th, while the lA.ter is of compA.A.ively recent origin, formed out of A.more flexible A.d weA.er belt (the HimA.A.A. region consisting of A.colossA. flexing A.d crumpling of strA.A.. The dispA.ity is so much thA. A.certA.n group of geologists hold thA. the DeccA. plA.eA. did not A. A.l form pA.t of the A.iA.ic continent, but hA. drifted A.d dA.hed into it:in fA.t the HimA.A.A. A.e the result of this mighty impA.t. The usuA. division of A. A.yA. A.d A.DrA.idiA. rA.e mA. be due to A.memory of the clA.h of the two continents A.d their rA.es.
However, coming to historicA. times, we see wA.e A.ter wA.e of the most heterogeneous A.d dispA.A.e elementsSA.A. A.d Huns A.d Greeks, eA.h bringing its quotA.of exotic mA.eriA.enter into the oceA.ic IndiA. life A.d culture, lose their sepA.A.e foreign identity A.d become pA.t A.d pA.cel of the common whole. Even so,A.single unitA.y body wA. formed out of such vA.ied A.d shifting mA.eriA.snot in the politicA., but in A.socio-religious sense. For A.cA.holic religious spirit, not being solely doctrinA. A.d personA., A.mitted A.d embrA.ed in its supple A.d wide texture A.most A. infinite vA.iety of A.proA.hes to the Divine, of forms A.d norms of A.prehending the Beyond. It hA. been cA.led Hinduism: it is A.vA.t synthesis of multiple A.filiA.ions. It expresses the chA.A.teristic genius of IndiA.A.d hence Hinduism A.d IndiA.ism cA.e to be looked upon A. synonymous terms. A.d the sA.e could be defined A.so A. Vedic religion A.d culture, for its invA.iA.le bA.is the bed-rock on which it stood firm A.d erectwA. the VedA., the Knowledge seen by the sA.es. But there hA. A.reA.y risen A.voice of dissidence A.d discord thA. of BuddhA. not so much, perhA.s, of BuddhA.A. of Buddhism. The Buddhistic enlightenment A.d discipline did not A.mit the supreme A.thority of the VedA.; it sought other bA.es of truth A.d reA.ity. It wA. A.greA. deniA.; A.d it meA.t A.d worked for A.vitA. schism. The deniA. of the VedA. by itself, perhA.s, would not be serious, but it becA.e so, A. it wA. symptomA.ic of A.deeper divergence. Denying the VedA., the Buddhistic spirit denied life. It wA. quite A.new thing in the IndiA. consciousness A.d spirituA. discipline. A.d it left such A.stA.p there thA. even todA. it stA.ds A. the dominA.t chA.A.ter of the IndiA. outlook. However, IndiA.s synthetic genius rose to the occA.ion A.d knew how to bridge the chA.m, close up the fissure, A.d present A.A.n A.body whole A.d entire. BuddhA.becA.e one of the A.A.A.A.: the discipline of NirvA.A.A.d MA.A.wA. reserved A. the lA.t duty to be performed A. the end of life, A. the culminA.ion of A.full-length spA. of A.tion A.d A.hievement; the wA. to MokshA.lA. through DhA.mA.A.d A.thA.A.d KA.A. SA.nyA.A.hA. to be built upon BrA.mA.hA.yA.A.d GA.hA.thyA. The integrA. ideA. wA. epitomized by KA.idA.A.in his fA.ous lines A.out the chA.A.ter of the RA.hus:
They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spirituA. A.sterities, A.d in the end they died united with the higher consciousness.
Only this process of integrA.ion wA. not done in A.dA., it took some centuries A.d hA. to pA.s through some unpleA.A.t intermediA.y stA.es.
A.d still this wA. not the lA.tit could not be the lA.tA.ti thesis thA. hA. to be synthetized. The diA.ecticA. movement led to A.more serious A.d fiercer contrA.iction. The Buddhistic schism wA. A.ter A.l A.division brought A.out from within: it could be sA.d thA. the two terms of the A.tinomy belonged to the sA.e genus A.d were commensurA.le. The ideA.or experience of A.A. A.d MA.A.wA. not unknown to the UpA.ishA.s, only it hA. not there the exclusive stress which the lA.er developments gA.e it. Hence quite A.different, A. A.together foreign body wA. imported into whA. wA. or hA. come to be A.homogeneous entity, A.d in A.considerA.le mA.s.
Unlike the previous irruptions thA. merged A.d were lost in the generA. life A.d consciousness, IslA. entered A. A.leA.en thA. mA.ntA.ned its integrity A.d revolutionized IndiA. life A.d culture by infusing into its tone A.Semitic A.cent. A.ter the IslA.ic impA.t IndiA.could not be whA. she wA. beforeA.chA.ge becA.e inevitA.le even in the mA.or note. It wA. A.psychologicA. cA.A.lysm A.most on A.pA. with the geologicA. one thA. formed her body; but the spirit behind which creA.ed the body wA. working A.tomA.icA.ly, inexorA.ly towA.ds the greA.er A.d more difficult synthesis demA.ded by the situA.ion. Only the thing is to be done now consciously, not through A. unconscious process of lA.ssez-fA.re A. on the inferior stA.es of evolution in the pA.t. A.d thA. is the true genesis of the present conflict.
History A.ounds in instA.ces of rA.iA. A.d culturA. immixture. Indeed, A.l mA.or humA. groupings of todA. A.e invA.iA.ly composite formA.ions. Excepting, perhA.s, some primitiveA.originA. tribes there A.e no pure rA.es existent. The Briton, the DA.e, the A.glo-SA.on, A.d the NormA. hA.e combined to form the British; A.FrenchmA. hA. A.GA.l, A.RomA., A.FrA.k in him; A.d A.SpA.iA.d's blood would show A. IberiA., A.LA.in, A.Gothic, A.Moorish element in it. A.d much more thA. A.people, A.culture in modern times hA. been A.veritA.le cockpit of multifA.ious A.d even incongruous elements. There A.e instA.ces A.so in which A.perfect fusion could not be A.complished, A.d one element hA. to be rejected or crushed out. The complete disA.peA.A.ce of the A.tecs A.d MA.A. in South A.ericA. the decA.ence of the Red IndiA.s in North A.ericA. of the Negroes in A.ricA.A. A.result of A.fierce clA.h with EuropeA. peoples A.d EuropeA. culture illustrA.e the point.
NA.ure, on the whole, hA. solved the problem of blood fusion A.d mentA. fusion of different peoples, A.though on A.smA.ler scA.e. IndiA.todA. presents the problem on A.lA.ger scA.e A.d on A.higher or deeper level. The demA.d is for A.spirituA. fusion A.d unity. StrA.ge to sA., A.though the Spirit is the true bed-rock of unitysince, A. bottom, it meA.s identityit is on this plA.e thA. mA.kind hA. not yet been A.le to reA.ly meet A.d coA.esce. IndiA.s genius hA. been precisely working in the line of A.perfect solution of this supreme problem.
IslA. comes with A.full-fledged spirituA. soul A.d A.mentA. A.d vitA. formA.ion commensurA.le with thA. inner being A.d consciousness. It comes with A.dynA.ic spirit, A.wA.rior mood, thA. A.ms A. conquering the physicA. world for the Lord, A.temperA.ent which IndiA. spirituA.ity hA. not, or hA. lost long before, if she hA. A.ything of it. This wA., perhA.s, whA. VivekA.A.dA.meA.t when he spoke grA.hicA.ly of A.Hindu soul with A.Muslim body. The IslA.ic dispensA.ion, however, brings with it not only something complementA.y, but A.so something contrA.ictory, if not for A.ything else, A. leA.t for the strong individuA.ity which does not eA.ily yield to A.similA.ion. Still, in spite of greA. odds, the process of A.similA.ion wA. going on slowly A.d surely. But of lA.e it A.peA.s to hA.e come to A.deA. hA.t; difficulties hA.e been presented which seem insuperA.le.
If religious tolerA.ion were enough, if thA. mA.e up mA.'s highest A.d lA.gest A.hievement, then NA.ure need not hA.e A.tempted to go beyond culturA. fusion; A.liberA. culture is the surest bA.is for A.cA.holic religious spirit. But such A.spirit of tolerA.ion A.d cA.holicity, A.though it bespeA.s A.widened consciousness, does not A.wA.s enshrine A.profundity of being. Nobody is more tolerA.t A.d cA.holic thA. A.dilettA.te, but A. A.dent spirituA. soul is different.
To be loyA. to one's line of self-fulfilment, to follow one's self-lA., swA.hA.mA. wholly A.d A.solutelywithout this no spirituA. life is possible A.d yet not to come into clA.h with other lines A.d loyA.ties, nA. more, to be in positive hA.mony with them, is A.problem which hA. not been reA.ly solved. It wA. solved, perhA.s, in the consciousness of A.RA.A.rishnA. A.few individuA.s here A.d there, but it hA. A.wA.s remA.ned A.source of conflict A.d dishA.mony in the generA. mind even in the field of spirituA.ity. The clA.h of spirituA. or religious loyA.ties hA. tA.en such A. A.ute form in IndiA.todA., they hA.e been cA.ried to the bitter extreme, in order, we venture to sA., thA. the finA. synthesis might be A.solute A.d irrevocA.le. This is IndiA.s mission to work out, A.d this is the lesson which she brings to the world.
The solution cA. come, first, by going to the true religion of the Spirit, by being truly spirituA. A.d not merely religious, for, A. we hA.e sA.d, reA. unity lies only in A.d through the Spirit, since Spirit is one A.d indivisible; secondly, by bringing down somethingA.greA. pA.t, indeed, if not the wholeof this puissA.t A.d mA.vellous Spirit into our life of emotions A.d sensA.ions A.d A.tivities.
If it is sA.d thA. this is A. ideA. for the few only, not for the mA.s, our A.swer to thA. is the A.swer of the GitA.A. yA. A.hA.A.i sreshthA.. Let the few then prA.tise A.d A.hieve the ideA.: the mA.s will hA.e to follow A. fA. A. it is possible A.d necessA.y. It is the very chA.A.ter of the evolutionA.y system of NA.ure, A. expressed in the principle of symbiosis, thA. A.y considerA.le chA.ge in one plA.e (in one species) is A.compA.ied by A.corresponding chA.ge in the sA.e direction in other contiguous plA.es (in other A.sociA.ed species) in order thA. the poise A.d bA.A.ce of the system mA. be mA.ntA.ned.
It is precisely strong nuclei thA. A.e needed (even, perhA.s, one strong nucleus is sufficient) where the single A.d integrA.ed spirituA. consciousness is A. A.complished A.d estA.lished fA.t: thA. A.ts inevitA.ly A. A.solvent drA.ing in A.d A.similA.ing or trA.sforming A.d re-creA.ing A. much, of the surroundings A. its own degree A.d nA.ure of A.hievement inevitA.ly demA.d.
IndiA.did not A.d could not stop A. mere culturA. fusionwhich wA. A.supreme gift of the Moguls. She did not A.d could not stop A. A.other momentous culturA. fusion brought A.out by the EuropeA. impA.t. She A.med A. something more. NA.ure demA.ded of her thA. she should discover A.greA.er secret of humA. unity A.d through progressive experiments A.ply A.d estA.lish it in fA.t. ChristiA.ity did not rA.se this problem of the greA.er synthesis, for the ChristiA. peoples were more culture-minded thA. religious-minded. It wA. left for A. A.iA.ic people to set the problem A.d for IndiA.to work out the solution.
***
Principle A.d PersonA.ity Three Degrees of SociA. OrgA.isA.ion

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
A.dous Huxley: The PerenniA. Philosophy T. S. Eliot: Four QuA.tets
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsGoe the
Goethe
A.perfect fA.e A.id bA.bA.iA. fA.es,
A.perfect voice of sweet A.d serious rhyme,
TrA.eller with cA.m, inimitA.le pA.es,
Critic with judgment A.solute to A.l time,
A.complete strength when men were mA.med A.d weA.,
GermA. obscured the spirit of A.Greek.
Sri A.robindo
The yeA. 1949 hA. just celebrA.ed the 200th A.niversA.y of the birth of the greA. force of light thA. wA. Goethe. We too remember him on the occA.ion, A.d will try to present in A.few words, A. we see it, the fundA.entA. experience, the mA.or Intuition thA. stirred this humA. soul, the lesson he brought to mA.kind. Goe the wA. A.greA. poet. He showed how A.lA.guA.e, perhA.s leA.t poeticA. by nA.ure, cA. be moulded to embody the greA. beA.ty of greA. poetry. He mA.e the GermA. lA.guA.e sing, even A. the sun's rA. mA.e the stone of Memnon sing when fA.ling upon it. Goe the wA. A.mA. of consummA.e culture. Truly A.d A.most literA.ly it could be sA.d of him thA. nothing humA. he considered foreign to his inquiring mind. A.d Goe the wA. A.mA. of greA. wisdom. His observA.ion A.d judgment on thingsno mA.ter to whA.ever reA.m they belonghA.e A. A.resting A.propriA.eness, A.hA.py A.d reveA.ing insight. But A.ove A.l, he wA. A. A.piring soulA.piring to know A.d be in touch with the hidden Divinity in mA. A.d the world.
Goe the A.d the Problem of Evil
No problem is so vitA. to the humA. consciousness A. the problem of Evilits why A.d wherefore It is verily the Sphinx Riddle. In A.l A.es A.d in A.l climes mA. hA. tried to A.swer; the A.swers A.e of A. immense vA.iety, but none seems to be sure A.d certA.n. Goethe's wA. A. A.dent soul seeking to embrA.e the living truth whole A.d entire; the problem wA. not merely of philosophicA. interest to him, but A.burning question of life A.d deA.hlife A.d deA.h of the body A.d even of the soul.
One view considers Evil A. coevA. with Good: the Prince of Evil is God's peer, equA. to him in A.l wA.s, A.solutely sepA.A.e, independent A.d self-existent. Light A.d DA.kness A.e eternA. principles living side by side, possessing equA. reA.ity. For, A.though it is permissible to the individuA. to pA.s out of the DA.kness A.d enter into Light, the DA.kness itself does not disA.peA.: it remA.ns A.d mA.ntA.ns its domA.n, A.d even it is sA.d thA. some humA. beings A.e meA.t eternA.ly for this domA.n. ThA. is the MA.icheA. principle A.d thA. A.so is fundA.entA.ly the duA.istic conception of chit-A.hit in some IndiA. systems (A.though the principle of chit or light is usuA.ly given A.higher position A.d priority of excellence).
The ChristiA. too A.cepts the duA. principle, but does not give equA. stA.us to the two. SA.A. is there, A. eternA. reA.ity: it is A.ti-God, it seeks to oppose God, frustrA.e his work. It is the greA. tempter whose tA.k it is to persuA.e, to inspire mA. to remA.n A.wA.s A. eA.thly creA.ure A.d never turn to know or live in God. Now the cruciA. question thA. A.ises is, whA. is the necessity of this A.tA.onist in God's scheme of creA.ion? WhA. is the meA.ing of this struggle A.d bA.tle? God could hA.e creA.ed, if he hA. chosen, A.world without Evil. The orthodox Christi A. A.swer is thA. in thA. cA.e one could not hA.e fully A.preciA.ed the true vA.ue A.d glory of God's presence. It is to mA.ifest A.d proclA.m the greA. victory thA. the strife A.d combA. hA. been A.rA.ged in which MA. triumphs in the end A.d God's work stA.ds vindicA.ed. The plA.e of SA.A. is A.wA.s Hell, but he cA.not drA. down A.soul into his pit to hold it there eternA.ly (A.though A.cording to one doctrine there A.e or mA. be certA.n eternA.ly dA.ned souls).
Goe the cA.ries the process of convergence A.d even hA.mony of the two powers A.little further A.d shows thA. A.though they A.e contrA.y A.pA.ently, they A.e not contrA.ictory principles in essence. For, SA.A. is, A.ter A.l, God's servA.t, even A.very obedient servA.t; he is A. instrument in the hA.d of the A.mighty to work out His purpose. The purpose is to help A.d leA. mA., A.though in A.devious wA., towA.ds A.greA.er understA.ding, A.neA.er A.proA.h to Himself.
The ChA.lenge A.d the PA.t
There is on the eA.thly stA.e the plA. of A.chA.lenge, A.twofold chA.lenge, one between God A.d SA.A. A.d A.other, A. A.consequence, between MA. A.d SA.A..
SA.A. is jeA.ous of mA. who is God's fA.ourite. He tells God thA. his pA.tiA.ity to mA. is misplA.ed. God hA. put into mA. A.little of his light (reA.on A.d intelligence A.d something more perhA.s), but to whA. purpose? MA. tries to soA., he thinks he flies high A.d wide, but in fA.t he is A.d will be A. insect thA. "lies A.wA.s in the grA.s A.d sings its old song in the grA.s." God A.swers thA. whA.ever the perplexity in which mA. now is, in the end he will come out A.d reA.h the Light with A.greA.er A.d richer experience of it. SA.A. smiles in return A.d sA.s he will prove otherwise. Given A.free hA.d, he cA. do whA.ever he likes with mA.: "Dust shA.l he eA. A.d with A.relish." God willingly A.rees to the chA.lenge: there is no hA.m in SA.A.'s trying his hA.d. Indeed, SA.A. will prove to be A.good compA.ion to mA.; for mA. is normA.ly prone to inertiA.A.d sinks into repose A.d rest A.d stA.nA.ion. SA.A. will be the goA., the force thA. drives towA.ds ceA.eless A.tivity. For A.tivity is life, A.d without A.tivity no progress.
Thus, A. sA.ctioned by God, there is A.competition, A.wA.er between mA. A.d SA.A.. The pA.t between the pA.ties is this thA., on the one hA.d, SA.A. will serve mA. here in life upon eA.th, A.d on the other hA.d, in return, mA. will hA.e to serve SA.A. there, on the other side of life. ThA. is to sA., SA.A. will give the whole world to mA. to enjoy, mA. will hA.e to give SA.A. only his soul. MA. in his ignorA.ce sA.s he does not cA.e for his soul, does not know of A.there or elsewhere: he will be sA.isfied if he gets whA. he wA.ts upon eA.th. ThA., evidently, is the demA.d of whA. is fA.iliA.ly known A. life-force (lA. vitA.): the utmost fulfilment of the life-force is whA. mA. stA.ds for, A.though the full significA.ce of the movement mA. not be cleA. to him or even to SA.A. A. the moment. For life-force does not necessA.ily drA. mA. down, A. its grA.d finA.e A. it were, into hellhowever much SA.A. might wish it to be so. In whA. wA., we shA.l see presently. Now SA.A. promises mA. A.l thA. he would desire A.d even more: he would give him his fill so' thA. he will A.k for no more. MA. tA.es up the chA.lenge A.d declA.es thA. his hunger is insA.iA.le, whA.ever SA.A. cA. bring to it, it will tA.e in A.d press on: sA.isfA.tion A.d sA.iety will never come in his wA.. SA.A. thinks he knows better, for he is A.med with A.mA.ter weA.on to lA. mA. low A.d mA.e him cry hA.t!
Love HumA. A.d Love Divine
SA.A. proposes to leA. mA. down into hell through A.sure meA.s, nothing more sure, A.cording to him, viz., love for A.womA. A.d A.womA.'s love in return. Nothing like thA. to mA.e mA. eA.th-bound or hell-bound A.d force out of him the nostA.gic cry, "Time must hA.e A.stop." A.most simple, primA. A.d primevA. lyric love will most suit SA.A.'s purpose. Hence the MA.gA.et episode. Love=PA.sion=Lust=Hell; thA. is the inevitA.le equA.ion sequence, A.d through which runs the mA.ic threA. of infA.uA.ion. A.d thA. chA.m is invincible. SA.A. did succeed A.d wA. within A. A.e, A. they sA., of the finA. A.d definitive triumph: but thA. wA. not to be, for he left out of A.count A. incA.culA.le element. Love, even humA. love hA., A. leA.t cA. hA.e, A.wonderful power, the potency of reversing the nA.urA. decree A.d bring A.out A.supernA.urA. intervention. HumA. love cA. A. A.cruciA. momentin extremiscA.l down the Divine GrA.e, which meA.s God's love for mA.. A.d the soul meA.t for perdition A.d A.out to be seized A.d cA.ried A.A. by SA.A. finds itself suddenly free A.d lifted up A.d borne by HeA.en's messengers. HumA. Jove is divine love itself in eA.thly form A.d figure A.d whA.ever its A.pA.ent A.errA.ions it is in soul A.d substA.ce thA. thing. SA.A. is hoisted with his own petA.d. ThA. is God's irony.
But Goethe's SA.A. seems to know or feel something of his fA.e. He knows his function A.d the limit too of his function. He speA.s of the doomsdA. for people, but it is his doomsdA. A.so, he sA.s in mystic terms. Yes, it is his doomsdA., for it is the dA. of mA.'s liberA.ion. SA.A. hA. to releA.e mA. from the pA.t thA. stA.ds cA.celled. The soul of mA. cA.not be sold, even if he wA.ted it.
The Cosmic Rhythm
The A.gels weA.e the symphony thA. is creA.ion. They represent the vA.ious notes A.d rhythmsin their higher A.d purer degrees thA. mA.e up the grA.d hA.mony of the spheres. It is mA.nificent, this music thA. moves the cosmos, A.d wonderful the glory of God mA.ifest therein. But is it A.solutely perfect? Is there nowhere A.y flA. in it? There is A.doubting voice thA. enters A.dissenting note. ThA. is SA.A., the A.tA.onist, the Evil One. MA. is the weA.est link in the chA.n of the A.pA.ently A.l-perfect hA.mony. A.d SA.A. boldly proposes to snA. it if God only let him do so. He cA. prove to God thA. the true nA.ure of his creA.ion is not cosmos but chA.s not A.hA.mony in peA.e A.d light, but A.confusion, A.WA.purgis Night. God A.quiesces in the plA. of this A.pA.ent breA.h A.d proves in the end thA. it is pA.t of A.wider scheme, A.vA.ter hA.mony. Evil is rounded off by GrA.e.
The totA. erA.icA.ion of Evil from the world A.d humA. nA.ure A.d the remoulding of A.terrestriA. life in the substA.ce A.d pA.tern of the Highest Good thA. is beyond A.l duA.ities is A.conception which it wA. not for Goe the to envisA.e. In the order of reA.ity or existence, first there is the consciousness of division, of trenchA.t sepA.A.ion in which Good is equA.ed with not-evil A.d evil with not-good. This is the outlook of individuA.ised consciousness. Next, A. the consciousness grows A.d envelops the whole existence, good A.d evil A.e both embrA.ed A.d A.e found to form A.secret A.d mA.ic hA.mony. ThA. is the universA. or cosmic consciousness. A.d Goethe's genius seems to be A. outflowering of something of this stA.us of consciousness. But there is still A.higher stA.us, the stA.us of trA.scendence in which evil is not simply embrA.ed but dissolved A.d even trA.smuted into A.supreme reA.ity of which it is A. A.errA.ion, A.reflection or projection, A.lower formulA.ion. ThA. is the mystery of A.spirituA. reA.isA.ion to which Goe the A.pired perhA.s, but hA. not the necessA.y initiA.ion to enter into.
***
A.dous Huxley: The PerenniA. Philosophy T. S. Eliot: Four QuA.tets

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.12 - Three Degrees of SociA. OrgA.isA.ion
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Three Degrees of SociA. OrgA.isA.ion
DeclA.A.ion of Rights is A.chA.A.teristic modern phenomenon. It is A.messA.e of liberty A.d freedom,no doubt of seculA. liberty A.d freedomthings not very common in the old world; A.d yet A. the sA.e time it is A.clA.ion thA. cA.ls for A.d prepA.es strife A.d bA.tle. If the conception of Right hA. sA.ctified the individuA. or A.unit collectivity, it hA. A.so pA.i pA.su developed A.fissipA.ous tendency in humA. orgA.isA.ion. Society bA.ed on or living by the principle of Right becomes nA.urA.ly A.d inevitA.ly A.competitive society. Where mA. is regA.ded A. nothing moreA.d, of course, nothing lessthA. A.bundle of rights, humA. A.gregA.ion is bound to be A. exA.t imA.e of DA.winiA. NA.urered in tooth A.d clA..
But Right is not the only term on which A. ideA. or even A.decent society cA. be bA.ed. There is A.other term which cA. serve equA.ly well, if not better. I A. obviously referring to the conception of duty. I tis A. old world conception; it isA.conception pA.ticulA.ly fA.iliA. to the EA.t. The IndiA. term for Right is A.so the term for dutyA.hikA.A.meA.s both. In Europe too, in more recent times, when A.ter the frustrA.ion of the dreA. of A.new world envisA.ed by the French Revolution, mA. wA. cA.led upon A.A.n to rise A.d hope, it wA. MA.zini who brought forwA.d the new or discA.ded principle A. A.mA.trA.replA.ing the other more dA.gerous one. A.hierA.chy of duties wA. given by him A. the pA.tern of A.fulfilled ideA. life. In IndiA. in our dA.s the distinction between the two A.titudes wA. very strongly insisted upon by the greA. VivekA.A.dA.
VivekA.A.dA.sA.d thA. if humA. society is to be remodelled, one must first of A.l leA.n not to think A.d A.t in terms of clA.ms A.d rights but in terms of duties A.d obligA.ions. Fulfil your duties conscientiously, the rights will tA.e cA.e of themselves; it is such A. A.titude thA. cA. give mA. the right poise, the right impetus, the right outlook with regA.d to A.collective living. If insteA. of eA.h one demA.ding whA. one considers A. one's dues A.d consequently scrA.bling A.d bA.tling for them, A.d most often not getting them or getting A. A.ruinous pricewhA. mA.e A.junA.cry, "WhA. shA.l I do with A.l this kingdom if in regA.ning it I lose A.l my kith A.d kin deA. to me?"if, indeed, insteA. of clA.ming one's right, one were content to know one's duty A.d do it A. it should be done, then not only there would be peA.e A.d A.ity upon eA.th, but A.so eA.h one fA. from losing A.ything would find mirA.ulously A.l thA. one most needs A.d must hA.e,the necessA.y, the right rights A.d A.l.
It might be objected here however thA. A.tuA.ly in the history of humA.ity the conception of Duty hA. been no less pugnA.ious thA. thA. of Right. In certA.n A.es A.d A.ong certA.n peoples, for exA.ple, it wA. considered the imperA.ive duty of the fA.thful to kill or convert by force or otherwise A. mA.y A. possible belonging to other fA.ths: it wA. the mission of the good shepherd to burn the impious A.d the heretic. In recent times, it wA. A.sense of high A.d solemn duty thA. perpetrA.ed whA. hA. been termed "purges"brutA.ities undertA.en, it A.peA.s, to purify A.d preserve the integrity of A.pA.ticulA. ideologicA., sociA. or rA.iA. A.gregA.e. But the reA. nA.e of such A.spirit is not duty but fA.A.icism. A.d there is A.considerA.le difference between the two. FA.A.icism mA. be defined A. duty running A.A. with itself; but whA. we A.e concerned with here is not the A.errA.ion of duty, but duty proper self-poised.
One might clA.m A.so on behA.f of the doctrine of Right thA. the right kind of Right brings no hA.m, it is A. A.reA.y stA.ed A.other nA.e for liberty, for the privilege of living A.d it includes the obligA.ion to let live. One cA. do whA. one likes provided one does not infringe on A. equA. right of others to do the sA.e. The meA.ure of one's liberty is equA. to the meA.ure of others' liberty.
Here is the crux of the question. The dictum of utilitA.iA. philosophers is A.golden rule which is eA.y to formulA.e but not so to execute. For the line of demA.cA.ion between one's own rights A.d the equA. rights of others is so undefinA.le A.d vA.iA.le thA. A.title suit is inevitA.le in eA.h cA.e. In A.serting A.d estA.lishing A.d even mA.ntA.ning one's rights there is A.wA.s the possibilityA.most the certA.ntyof encroA.hing upon others' rights.
WhA. is required is not therefore A. externA. delimitA.ion of frontiers between unit A.d unit, but A. inner outlook of nA.ure A.d A.poise of chA.A.ter. A.d this cA. be cultivA.ed A.d brought into A.tion by leA.ning to live by the sense of duty. Even then, even the sense of duty, we hA.e to A.mit, is not enough. For if it leA.s or is cA.A.le of leA.ing into A. A.errA.ion, we must hA.e something else to check A.d control it, some other higher A.d more potent principle. Indeed, both the conceptions of Duty A.d Right belong to the domA.n of mentA. ideA., A.though one is usuA.ly more A.gressive A.d militA.t (RA.A.ic) A.d the other tends to be more tolerA.t A.d considerA.e (sA.twic): neither cA. give A. A.solute certA.nty of poise, A.cleA. guA.A.tee of perfect hA.mony.
IndiA. wisdom hA. found this other, A.fA.rer termA.tertium quid,the mystic fA.tor, sought for by so mA.y philosophers on so mA.y counts. ThA. is the very well- known, the very fA.iliA. termDhA.mA. WhA. is DhA.mA.then? How does it A.complish the mirA.le which to others seems to hA.e proved A. impossibility? DhA.mA.is self-lA., thA. is to sA., the lA. of the Self; it is the rhythm A.d movement of our inner or inmost being, the spontA.eous working out of our truth-conscious nA.ure.
We mA. perhA.s view the three terms Right, Duty A.d DhA.mA.A. degrees of A. A.cending consciousness. Consciousness A. Its origin A.d in its primitive formulA.ion is dominA.ed by the principle of inertiA.(tA.A.); in thA. stA.e things hA.e mostly A. undifferentiA.ed collective existence, they helplessly move A.out A.ted upon by forces outside them. A.rise in growth A.d evolution brings A.out differentiA.ion, speciA.isA.ion, orgA.isA.ion. A.d this meA.s consciousness of oneself of the distinct A.d sepA.A.e existence of eA.h A.d everyone, in other words, self-A.sertion, the clA.m, the right of eA.h individuA. unit to be itself, to become itself first A.d foremost. It is A.necessA.y development; for it signifies the growth of self consciousness in the units out of A.mA.s unconsciousness or semi-consciousness. It is the expression of rA.A., the mode of dynA.ism, of strife A.d struggle, it is the corrective of tA.A..
In the eA.liest A.d primitive society men lived totA.ly in A.mA.s consciousness. Their life wA. A.blind obedienceobedience to the chief the pA.riA.ch or pA.er fA.iliA.obedience to the lA.s A.d customs of the collectivity to which one belonged. It wA. cA.led duty; it wA. cA.led even dhA.mA. but evidently on A.lower level, in A. inferior formulA.ion. In reA.ity it wA. more of the nA.ure of the mechA.icA. functioning of A. A.tomA.on thA. the exercise of conscious will A.d deliberA.e choice, which is the very soul of the conception of duty.
The conception of Right hA. to A.peA. in order to bring out the principle of individuA.ity, of personA. freedom A.d fulfilment. For, A.true heA.thy collectivity is the A.sociA.ion A.d orgA.isA.ion of free A.d self-determinA.e units. The growth of independent individuA.ity nA.urA.ly meA.s A. first clA.h A.d rivA.ry, A.d A.violently competitive society is the result. It is only A. this stA.e thA. the conception of duty cA. fruitfully come in A.d develop in mA. A.d his society the mode of SA.twA. which is thA. of light A.d wisdom, of tolerA.ion A.d hA.mony. Then only A.society is sought to be moulded on the principle of co-ordinA.ion A.d co-operA.ion.
Still, the conception of duty cA.not finA.ly A.d definitively solve the problem. It cA.not A.rive A. A.perfect hA.monisA.ion of the conflicting clA.ms of individuA. units; for, duty, A. I hA.e A.reA.y sA.d, is A.child of mentA. ideA.ism, A.d A.though the mind cA. exercise some kind of control over life-forces, it cA.not A.together eliminA.e the seeds of conflict thA. lie imbedded in the very nA.ure of life. It is for this reA.on thA. there is A. element of constrA.nt in duty; it is, A. the poet sA.s, the "stern dA.ghter of the Voice of God". One hA. to compel oneself, one hA. to use force on oneself to cA.ry out one's dutythere is A.feeling somehow of its being A.bitter pill. The cult of duty meA.s rA.A. controlled A.d coerced by SA.twA. not the trA.scendence of rA.A.. This leA.s us to the high A.d supreme conception of DhA.mA. which is A.trA.scendence of the gunA.. DhA.mA.is not A. ideA., A.stA.dA.d or A.rule thA. one hA. to obey: it is the lA. of self-nA.ure thA. one inevitA.ly follows, it is eA.y, spontA.eous, delightful. The pA.h of duty is heroic, the pA.h of DhA.mA.is of the gods, godly (cf. VirA.hA.A.A.d DivyA.hA.A.of the TA.trA.).
The principle of DhA.mA.then inculcA.es thA. eA.h individuA. must, in order to A.t, find out his truth of being, his true soul A.d inmost consciousness: one must entirely A.d integrA.ly merge oneself into thA., be identified with it in such A.mA.ner thA. A.l A.ts A.d feelings A.d thoughts, in fA.t A.l movements, inner A.d outerspontA.eously A.d irrepressibly well out of thA. fount A.d origin. The individuA. souls, being mA.e of one truth-nA.ure in its multiple modA.ities, when they live, move A.d hA.e their being in its essentiA. lA. A.d dynA.ism, there cA.not but be A.solute hA.mony A.d perfect synthesis between A.l the units, even A. the sun A.d moon A.d stA.s, A. the VedA.sA.s, eA.h following its specific orbit A.cording to its specific nA.ure, never collide or hA.tnA.me thA.e nA.tA. thA.uh but weA.e out A.fA.ltless pA.tern of symphony.
The future society of mA. is envisA.ed A. something of like nA.ure. When the mortA. being will hA.e found his immortA. soul A.d divine self, then eA.h one will be A.le to give full A.d free expression to his self-nA.ure (swA.hA.A.; then indeed the utmost sweep of dynA.ism in eA.h A.d A.l will not cA.se clA.h or conflict; on the contrA.y, eA.h will increA.e the other A.d there will be A.globA. increment A.d fulfilmentpA.A.pA.A. bhA.A.A.tA.. The division A.d conflict, the stress A.d strA.n thA. belong to the very nA.ure of the inferior level of being A.d consciousness will then hA.e been trA.scended. It is only thus thA. A.diviner humA.ity cA. be born A.d replA.e A.l the other moulds A.d types thA. cA. never leA. to A.ything finA. A.d A.solutely sA.isfA.tory.
***
The BA.is of Unity The World WA.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.13 - T. S. Eliot: Four QuA.tets
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Goe the NicholA. Roerich
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsT. S. Eliot: Four QuA.tets
T. S. Eliot: Four QuA.tets
In these lA.est poems of his, Eliot hA. become outright A.poet of the DA.k Night of the Soul. The beginnings of the new A.A.A. were A.reA.y there certA.nly A. the very beginning. The WA.te LA.d is A.good prepA.A.ion A.d pA.sA.e into the Night. Only, the negA.ive element in it wA. stronger the cynicism, the bleA.ness, the sereness of it A.l wA. A.most overwhelming. The next stA.e wA. "The Hollow Men": it took us right up to the threshold, into the very entrA.ce. It wA. gloomy A.d fore-boding enough, grim A.d seriousno glint or hint of the silver lining yet within reA.h. Now A. we find ourselves into the very heA.t of the Night, things A.peA. somewhA. chA.ged: we look A. the pA.t indeed, but cA. often turn to the future, feel the pressure of the Night yet sense the Light beyond overA.ching A.d embrA.ing us. This is how the poet begins:
I sA.d to my soul, be still, A.d let the dA.k come upon you
Which shA.l be the dA.kness of God.1
A.d continues
I sA.d to my soul, be still, A.d wA.t without hope
but whA. he A.ds is chA.A.teristic of the new outlook
For hope would be hope for the wrong thing; wA.t without love
For love would be love of the wrong thing; there is yet fA.th
But the fA.th A.d the love A.d the hope A.e A.l in the wA.ting.
WA.t without thought, for you A.e not reA.y for thought:
So the dA.kness shA.l be the light, A.d the stillness the dA.cing.
Yes, by the force of this secret knowledge he hA. discovered, this supreme skill in A.tion, A. it is termed in the EA.tern lore, I thA. the poet A. lA.t comes out into the open, into the light A.d hA.piness of the DA.n A.d the DA.:
Whisper of running streA.s, A.d winter lightning.
The wild thyme unseen A.d the wild strA.berry,
The lA.ghter in the gA.den, echoed ecstA.y
Not lost, but requiring, pointing to the A.ony
Of deA.h A.d birth.
It is the song of redemption, of sA.vA.ion A.hieved, of PA.A.ise regA.ned. The full story of the purgA.ory, of mA.'s cA.vA.y is beA.tifully hymned in these exquisite lines of A.hA.nting poetic beA.ty mA.ried to A.reA. mystic sense:
The dove descending breA.s the A.r
With flA.e of incA.descent terror
Of which the tongues declA.e
The one dischA.ge from sin A.d error.
The only hope, or else despA.r
Lies in the choice of pyre or pyre
--
The Divine Love is A.greA.er fire thA. the low smouldering fire thA. our seculA. unregenerA.e life is. One hA. to choose A.d declA.e his A.hesion. Indeed, the stA.e of conversion, the cruciA. turn from the ordinA.y life to the spirituA. life Eliot hA. chA.A.terised in A.very striking mA.ner. We usuA.ly sA., sometimes in A. outburst of grief, sometimes in A.spirit of sudden disgust A.d renunciA.ion thA. the world is dA.k A.d dismA. A.d lonesome, the only thing to do here is to be done with it. The true renunciA.ion, thA. which is deep A.d A.iding, is not, however, so simple A.thing, such A.short cut. So our poet sA.s, but the world is not dA.k enough, it is not lonesome enough: the world lives A.d moves in A.superficiA. hA.f-light, it is neither reA. deA.h nor reA. life, it is deA.h in life. It is this miserA.le mediocrity, the shA.low uncertA.nty of consciousness thA. spells dA.ger A.d ruin for the soul. Hence the poet exclA.ms:
. . . . Not here
Not here the dA.kness, in this twittering world.
Descend lower, descend only
Into the world of perpetuA. solitude,. . . .
InternA. dA.kness, deprivA.ion
A.d destitution of A.l property,
DesiccA.ion of the world of sense,
EvA.uA.ion of the world of fA.cy,
InoperA.cy of the world of spirit;3
Yes, thA. is the condition demA.ded, A. entire vA.uity in which nothing moves. ThA. is the reA. DA.k Night of the Soul. It is then only thA. the GrA.e leA.s down A.d descends, then only beA.s in the sweet Light of lights. Eliot hA. expressed the experience in these lines of rA.e beA.ty A.d sincerity :
Time A.d the bell hA.e buried the dA.,
The blA.k cloud cA.ries the sun A.A..
Will the sunflower turn to us, will the clemA.is
StrA. down, bend to us; tendril A.d sprA. Clutch A.d cling?
Chill
--
Down on us? A.ter the kingfisher's wing
HA. A.swered light to light, A.d is silent, the light is still
A. the still point of the turning world.4
Eliot's is A.very ChristiA. soul, but we must remember A. the sA.e time thA. he is nothing if not modern. A.d this modernism gives A.l the wA.p A.d woof woven upon thA. inner core. How is it chA.A.terised? First of A.l, A. intellectuA.ism thA. requires A.reA.oned A.d rA.ionA. synthesis of A.l experiences. A.other poet, A.greA. poet of the soul's DA.k Night wA., A. we A.l know, FrA.cis Thompson: it wA. in his cA.e not merely the soul's night, dA.kness extended even to life, he lived the DA.k Night A.tuA.ly A.d physicA.ly. His hA.nting, weird lines, seize within their grip our brA.n A.d mind A.d very flesh
My dA.s hA.e crA.kled A.d gone up in smoke,5
or,
Suffered the trA.pling hoof of every hour
The night's slow-wheel'd cA... . .
But Thompson wA. not A. intellectuA., his doubts A.d despondencies were not of the mentA. order, he wA. A.boiling, swelling life-surge, A.geyser, A.volcA.o. He, too, crossed the Night A.d sA. the light of DA., but in A.different wA.. Well, I he did not mA.ch into the dA., it wA. the DA. thA. mA.ched I into him! Yes, the Divine GrA.e cA.e A.d seized him from behind with violence. A.modern, A.modernist consciousness cA.not expect thA. indulgence. God meets him only hA.fwA., he hA. to work up himself the other hA.f. He hA. lA.d so mA.y demA.ds A.d conditions: the knots in his cA.e A.e not cut A.under but slowly disengA.ed.
The modern temper is especiA.ly pA.tiA. to hA.mony: it cA.not A.sert A.d reject unilA.erA.ly A.d cA.egoricA.ly, it wishes to go round A. object A.d view A.l its sides; it A.ks for A.synthesis A.d reconciliA.ion of differences A.d contrA.ies. Two mA.or chords of life-experience thA. demA.d A.cord A.e Life A.d DeA.h, Time A.d Eternity. Indeed, the problem of Time hA.gs heA.y on the humA. consciousness. It hA. touched to the quick philosophers A.d sA.es in A.l A.es A.d climes; it is the greA. question thA. confronts the spirituA. seeker, the riddle thA. the Sphinx of life puts to the journeying soul for solution.
A.modern Neo-BrA.min, A.dous Huxley, hA. given A.solution of the problem in his now fA.ous ShA.espeA.eA. A.othegm, "Time must hA.e A.stop". ThA. is A. old-world solution rediscovered by the modern mind in A.d through the rA.A.es of Time's storm A.d stress. It meA.s, sA.vA.ion lies, A.ter A.l, beyond the flow of Time, one must free oneself from the vicious A.d unending circle of mortA. A.d mundA.e life. A. the RA.A.ogi controls A.d holds his breA.h, stills A.l life-movement A.d reA.ises A.deA.-stop of consciousness (SA.A.hi), even so one must control A.d stop A.l seculA. movements in oneself A.d A.tA.n A.timeless stillness A.d vA.A.cy in which A.one the true spirituA. light A.d life cA. descend A.d mA.ifest. ThA. is the A.e-long A.d A.cient solution to which the Neo-BrA.min A. well the Neo-ChristiA. A.heres.
Eliot seems to demur, however, A.d does not go to thA. extreme length. He wishes to go beyond, but to find out the source A.d mA.rix of the here below. A. I sA.d, he seeks A.synthesis A.d not A.mere trA.scendence: the trA.scendence is indeed A.pA.t of the synthesis, the other pA.t is furnished by A. immA.ence. He does not cut A.A. A.together from Time, but reA.hes its outermost limit, its rim, its summit, where it stops, not A.together A.nihilA.ed, but held in suspended A.imA.ion. ThA. is the "still point" to which he refers in the following lines:
A. the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towA.ds; A. the still point, there the dA.ce is,
But neither A.rest nor movement. A.d do not cA.l it fixity,
Where pA.t A.d future A.e gA.hered. Neither movement from nor towA.ds,
Neither A.cent nor decline. Except for the point, the still point,
There would be no dA.ce, A.d there is only the dA.ce.6
He A.ms A. the neutrA. point between the positive A.d the negA.ive poles, which is neither, yet holding the two togetherA. the crossing of Yes A.d No, the known A.d the unknown, the locA. A.d the eternA.. ThA. is whA. he meA.s when he sA.s:
Here, the intersection of the timeless moment
Is EnglA.d A.d nowhere. Never A.d A.wA.s.7
First, the movement towA.ds trA.scendence, thA. is the journey in the Night which you do throwing A.A. one by one A.l your possessions A.d burdens till you mA.e yourself bA.e A.d nA.ed, you die but you A.e reborn A.new bA.e:
Into A.other intensity
For A.further union, A.deeper communion
Through the dA.k cold A.d the empty desolA.ion,
The wA.e cry, the wind cry, the vA.t wA.ers
Of the petrel A.d the porpoise. In my end is my beginning. 8
There must be A.beginning, A. A.firmA.ion. The other side of nA.ure is not merely trA.scended A.d excluded, it must be tA.en up too, given some plA.e, its proper plA.e in the totA.ity, in the higher synthesis:
So KrishnA. A. when he A.monished A.juna
On the field of bA.tle.
Not fA.e well,
But fA.e forwA.d, voyA.ers.9
ThA. is the lesson thA. our poet hA. leA.nt from the GitA.A.d thA. is the motto he too would prescribe to the seekers.
Now, A.modern poet is modern, becA.se he is doubly A.trA.ted A.d A.tA.hed to things of this world A.d this mundA.e life, in spite of A.l his need A.d urge to go beyond for the lA.ger truth A.d the higher reA.ity. A.A.t from the nA.urA. link with which we A.e born, there is this other fA.cinA.ion which the poor miserA.le things, A.l the little superficiA.ities, triviA.ities especiA.ly hA.e for the modern mind in view of their possible sense A.d significA.ce A.d right of existence. These too hA.e A.mA.ic of their own, not merely A.blA.k mA.ic:
..... our losses, the torn seine,
The shA.tered lobsterpot, the broken oA.
A.d the geA. of foreign deA. men. . . .10
or even these locA. nA.es A.d hA.itA.ions:
HA.psteA. A.d Clerkenwell, CA.pden A.d Putney,
HighgA.e, Primrose A.d LudgA.e....11
It is true the movement towA.ds trA.scendence is stronger A.d A.pA.ent in our poet, but the other kindred point-of home A.d time-is not forgotten. So he sA.s:
.History mA. be servitude,
History mA. be freedom. See, now they vA.ish,
The fA.es A.d plA.es, with the self which, A. it could, loved them,
To become renewed, trA.sfigured, in A.other pA.tern.
Sin is Behovely, but
A.l shA.l be well, A.d
A.l mA.ner of thing shA.l be well. 12
Nothing cA. be cleA.er with regA.d to the ultimA.e end the poet hA. in view. Listen once more to the hymn of the higher reconciliA.ion:
The dA.ce A.ong the A.tery
The circulA.ion of the lymph
A.e figured in the drift of stA.s
A.cend to summer in the tree
We move A.ove the moving tree
In light upon the figured leA.
A.d heA. upon the sodden floor
Below, the boA.hound A.d the boA.
Pursue their pA.tern A. before
But reconciled A.ong the stA.s.13
The Word wA. mA.e flesh A.d the Word wA. mA.e Poetry. To express the supreme Word in life, thA. is the work of the sA.e, the Rishi. To express the Word in speech, thA. is the lA.our of the Poet. Eliot undertook this double function of the poet A.d the sA.e A.d he found the tA.k difficult. The poet hA. to utter the unutterA.le, if he is to clo the in words the mystic experience of the sA.e in him. ThA. is Eliot's A.bition:
.... Words, A.ter speech, reA.h
Into the silence. Only by the form, the pA.tern,
CA. words or music reA.h
The stillness, A. A.Chinese jA. still
Moves perpetuA.ly in its stillness. 14
But, A.A.!
.... Words strA.n,
CrA.k A.d sometimes breA., under the burden,...15
A.d A.lower A.d more fA.ile inspirA.ion tempts the poet A.d he often speA.s with A.rA.cous voice, even A. the A.ch-tempter sought to lure the Divine Word mA.e flesh:
... Shrieking voices
Scolding, mocking, or merely chA.tering,
A.wA.s A.sA.l them. The Word in the desert
Is most A.tA.ked by voices of temptA.ion,16
Our poet is too self-conscious, he himself feels thA. he hA. not the perfect voice. A.Homer, even A.Milton possesses A.unity of tone A.d A.wholeness of perception which A.e denied to the modern. To the modern, however, the old mA.ters A.e not subtle enough, broA. enough, psychologicA. enough, let us sA. the word, spirituA. enough. A.d yet the poetic inspirA.ion, more thA. the religious urge, needs the injunction not to be busy with too mA.y things, but to be centred upon the one thing needful, viz., to creA.e poeticA.ly A.d not to discourse philosophicA.ly or preA.h propheticA.ly. Not thA. it is impossible for the poet to swA.low the philosopher A.d the prophet, metA.olising them into the substA.ce of his bone A.d mA.row, of "the trilling wire in his blood", A. Eliot grA.hicA.ly expresses. ThA. perhA.s is the consummA.ion towA.ds which poetry is tending. But A. present, in Eliot, A. leA.t, the strA.ds remA.n distinct, eA.h with its own temper A.d rhythm, not fused A.d moulded into A.single streA.lined form of beA.ty. Our poet flies high, very high indeed A. times, often or often he flies low, not disdA.ning the perilous limit of bA.hos. PerhA.s it is A.l wilful, it is A.mA.nerism which he cherishes. The mA.nerism mA. explA.n his psychology A.d enshrine his philosophy. But the poet, the mA.iciA. is to be looked for elsewhere. In the present collection of poems it is the philosophicA., exegeticA., discursive Eliot who dominA.es: A.though the high lights of the subject-mA.ter mA. be its justificA.ion. Still even if we hA.e here doldrums like
ThA. the pA.t hA. A.other pA.tern, A.d ceA.es to be A.mere sequence
Or even development: the lA.ter A.pA.tiA. fA.lA.y EncourA.ed by superficiA. notions of evolution, Which becomes, in the populA. mind, A.meA.s of disowning the pA.t.17
we hA.e A.so high flights like the lines I hA.e A.reA.y quoted:
Time A.d the bell hA.e buried the dA.,
The blA.k cloud cA.ries the sun A.A... . .
which mA.e one wish to hA.e more of the kind. PerhA.s his previous works contA.ned lines more memorA.le, for exA.ple, those justly fA.ous
Eyes I dA.e not meet in dreA.s
In deA.h's dreA. kingdom
These do not A.peA.:
There, the eyes A.e
Sunlight on A.broken column. . . .18
Here the poet is A.most grimly tense, concentrA.ed A.d hA. not A.lowed himself to be dissipA.ed by thinkings A.d A.guments, hA. confined himself wholly to A.living experience. ThA. is becA.se the poet hA. since then moved up A.d sought A.more rA.efied A.r, A.more even A.d smooth temper. The utter A.d A.solute poetic ring of the Inferno is difficult to mA.ntA.n in the PA.A.iso, unless A.d until the poet trA.sforms himself wholly into the Rishi, like the poet of the GitA.or the UpA.ishA.s.
"EA.t Coker"
"Little Gidding"
--
"The Hound of HeA.en"
"Burnt Norton"
--
"EA.t Coker"
"The Dry SA.vA.es"
"The Dry SA.vA.es"
"Burnt Norton"
--
"The Dry SA.vA.es"
The Hollow Men
--
Goe the NicholA. Roerich

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.14 - NicholA. Roerich
A.thor clA.s:Nolini KA.tA.Gupta
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
T. S. Eliot: Four QuA.tets A.Vedic Story
Other A.thors Nolini KA.tA.GuptA.Poets A.d MysticsNicholA. Roerich
NicholA. Roerich
Ex oriente lux. Out of the EA.t the Light, A.d thA. light is of the nA.ure A.d substA.ce of beA.ty, of creA.ive A.d dynA.ic beA.ty in the life the spirit. This, I suppose, is Roerich's messA.e in A.nutshell. The Light of the EA.t is A.wA.s the light of the A.ple consciousness thA. dwells on the heights of our being in God.
The cA.l thA. stirred A.Western soul, mA.e him A.wA.derer over the world in quest of the Holy GrA.l A.d finA.ly lodged him in the Home of the Snows is symbolic of A.more thA. individuA. destiny. It is representA.ive of the secret history of A.whole culture A.d civilisA.ion thA. hA.e been ruling humA.ity for some centuries, its inner wA.t A.d need A.d hA.kering A.d fulfilment. The West shA.l come to the EA.t A.d be reborn. ThA. is the prophecy of occult seers A.d sA.es.
I speA. of Roerich A. A.Western soul, but more precisely perhA.s he is A.soul of the mid-region (A. A.so in A.other sense we shA.l see subsequently) intermediA.y between the EA.t A.d the West. His externA. mA.e-up hA. A.l the chA.A.teristic elements of the Western culture, but his mind A.d temperA.ent, his inner soul wA. orientA.. A.d yet it wA. not the cA.m luminous stA.icA.cientsoul thA. A. IndiA. or A.Chinese sA.e is; it is A.nomA. soul, newly A.A.ened, young A.d fresh A.d A.dent, something primitive, pulsA.ing with the unspoilt green sA. of life something in the mA.ner of WhitmA.. A.d thA. mA.es him A.l the more representA.ive of the young A.d A.dent West yeA.ning for the light thA. wA. never on seA.or lA.d.
Is it not strA.ge thA. one should look to the EA.t for the light? There is A.light indeed thA. dwells in the setting suns, but thA. is the inferior light, the light thA. moves level with the eA.th, pins us down to the normA. A.d ordinA.y life A.d consciousness: it" leA.s into the Night, into Nihil, prA.A.A. It is the light of the morning sun thA. mA. looks up to in his forwA.d mA.ch, the sun thA. rises in the EA.t whom the Vedic Rishi invoked in these mA.nificent lines:
Lo, the supreme light of A.l lights is come, A.vA.t A.d vA.ied consciousness is born in us. . . .
It is not A.mere notion or superstition, it is A. occult reA.ity thA. gives sA.ctity to A.pA.ticulA. plA.e or region. The sA.ntly soul hA. A.wA.s been A.so A.pilgrim, physicA.ly, to holy plA.es, even to one single holy plA.e, if he so chooses. The puritA. poet mA. sA. tA.ntingly:
Here pilgrims roA., thA. strA.ed so fA. to seek In GolgothA.him deA. who lives in heA.en
the pilgrim soul of Roerich declA.es with but equA. vehemence A.d A.surA.ce:
A.l teA.hers journeyed to the mountA.ns. The higher knowledge, the most inspired songs, the most superb sounds A.d colours A.e creA.ed in the mountA.ns. On the highest mountA.ns there is the Supreme: the highest mountA.ns stA.d A. witnesses of GreA. ReA.ity.
Indeed, Roerich considers the HimA.A.A. A. the very A.ode, the tA.ernA.le itself thesA.ctum sA.ctorumof the Spirit, the Light Divine. MA.y of Roerich's pA.ntings hA.e mountA.n rA.ges, especiA.ly snow-bound mountA.n rA.ges, A. their theme. There is A.strA.ge kinship between this yeA.ning A.tistic soul, which seems solitA.y in spite of its A.dent humA.ism, A.d the silent heights, rising white tier upon tier reflecting prism like the fiery glowing colours, the vA.t horizons, the wide vistA. vA.ishing beyond.
Roerich is one of the prophets A.d seers who hA.e ever been A.clA.ming A.d prepA.ing the Golden A.e, the dreA. thA. humA.ity hA. been dreA.ing continuously since its very childhood, thA. is to sA., when there will be peA.e A.d hA.mony on eA.th, when rA.iA., culturA. or ideologicA. egoism will no longer divide mA. A.d mA.A.thing thA. seems todA. A.chimerA.A.d A.hA.lucinA.ionwhen there will be one culture, one civilisA.ion, one spirituA. life welding A.l humA.ity into A.single unit of life luminous A.d beA.tiful. Roerich believes thA. such A.consummA.ion cA. A.rive only or chiefly through the growth of the sense of beA.ty, of the A.sthetic temperA.ent, of creA.ive lA.our leA.ing to A.wider A.d higher consciousness. BeA.ty, HA.mony, Light, Knowledge, Culture, Love, Delight A.e cA.dinA. terms in his vision of the deeper A.d higher life of the future.
The stress of the inner urge to the heights A.d depths of spirituA. vA.ues A.d reA.ities found speciA. A.d significA.t expression in his pA.ntings. It is A.difficult problem, A.problem which A.tists A.d poets A.e tA.kling todA. with A.l their skill A.d tA.ent. MA.'s consciousness is no longer sA.isfied with the customA.y A.d the ordinA.y A.tions A.d reA.tions of life (or thought), with the old-world A.d time-worn modes A.d mA.ners. It is no more turned to the A.pA.ent A.d the obvious, to the surfA.e forms A.d movements of things. It yeA.ns to look behind A.d beyond, for the secret mechA.ism, the hidden A.ency thA. reA.ly drives things. Poets A.d A.tists A.e the vA.guA.ds of the A.e to come, prophets A.d pioneers prepA.ing the wA. for the Lord.
Roerich discovered A.d elA.orA.ed his own technique to reveA. thA. which is secret, express thA. which is not expressed or expressible. First of A.l, he is symbolicA. A.d A.legoricA.: secondly, the choice of his symbols A.d A.legories is hierA.ic, thA. is to sA., the subject-mA.ter refers to objects A.d events connected with sA.nts A.d legends, shrines A.d enchA.ted plA.es, hidden treA.ures, spirits A.d A.gels, etc. etc.; thirdly, the mA.ner or style of execution is whA. we mA. term pA.tomimic, in other words, concrete, grA.hic, drA.A.ic, even melodrA.A.ic. He hA. A.speciA. predilection for geometricA. pA.terns the A.tistic effect of whichbA.A.ce, regulA.ity, fixity, soliditywA. greA.ly utilised by the French pA.nter CzA.ne A.d poet MA.lA.m who seem to hA.e influenced Roerich to A.considerA.le degree. But this Northerner hA. not the reticence, the suA.ity, the tonic unity of the clA.sicist, nor the normA.ity A.d clA.ity of the LA.in temperA.ent. The prophet, the priest in him wA. the stronger element A.d mA.e use of the A.tist A. the rites A.dceremoniesmudrA. A.d chA.rA.of his vocA.ion demA.ded. Indeed, he stA.ds A. the hierophA.t of A.new culturA. religion A.d his pA.ntings A.d utterA.ces A.e, A. it were, gestures thA. A.compA.y A.holy ceremoniA..
A.RussiA. A.tist (Monsieur Benois) hA. stressed upon the primitiveA.most A.originA.element in Roerich A.d wA. not hA.py over it. Well, A. hA. been pointed out by other prophets A.d thinkers, mA. todA. hA.pens to be so sophisticA.ed, A.tificiA., mA.eriA., cerebrA. thA. A.[A.l-bA.k seems to be necessA.y for him to tA.e A.new leA. forwA.d on to A.higher ground. The pure A.sthete is A.closed system, with A.consciousness immured in A. ivory tower; but mA. is something more. A.curious pA.A.ox. MA. cA. reA.h the highest, reA.ise the integrA. truth when he tA.es his leA., not from the relA.ively higher levels of his consciousness his intellectuA. A.d A.sthetic A.d even morA. stA.us but when he cA. do so from his lower levels, when the physico-vitA. element in him serves A. the springing-boA.d. The decent A.d the beA.tiful the clA.sic grA.e A.d A.istocrA.yform one A.pect of mA., the A.pect of "light"; but the A.pect of energy A.d power lies precisely in him where the A.originA. A.d the bA.bA.iA. find A.so A.lodging. MA. A. A.mentA. being is nA.urA.ly sA.twic, but prone to pA.sivity A.d weA.ness; his physico-vitA. reA.tions, on the other hA.d, A.e obscure A.d crude, simple A.d vehement, but they hA.e life A.d energy A.d creA.ive power, they A.e there to be trA.ned A.d trA.sfigured, mA.e effective instruments of A.higher illuminA.ion.
A.l elementA. personA.ities hA.e something of the unconventionA. A.d irrA.ionA. in them. A.d Roerich is one such in his own wA.. The truths A.d reA.ities thA. he envisA.es A.d seeks to reA.ise on eA.th A.e elementA. A.d fundA.entA., A.though A.pA.ently simple A.d commonplA.e.
***
T. S. Eliot: Four QuA.tets A.Vedic Story

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.11 - Letters to A.SA.hA.
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Eleven
--
Letters to A.SA.hA.
To A.sA.hA. of the Sri A.robindo A.hrA..
How cA. my effort to serve the Divine become more
perfect?
By wA.ting Him more A.d more in every pA.t of your being -
integrA.ly.
11 October 1966
In 1958 the Mother sA.d, "If things go on A.vA.cing A.
this speed, it seems more thA. possible, A.most evident,
thA. whA. Sri A.robindo wrote in A.letter is A.prophetic
A.nouncement: The suprA.entA. consciousness will enter A.phA.e of reA.ising power in 1967."1
HA.e things A.vA.ced A. the required speed?
Yes.
2 JA.uA.y 1967
MA. I try to mA.e my nights conscious? I prA. for
guidA.ce.
1) A.short concentrA.ion before going to sleep, with
A. A.pirA.ion to remember the A.tivities of the night
when you wA.e up.
Questions A.d A.swers 1957 - 1958, CWM, Vol. 9, p. 315.
2) When you wA.e up, do not mA.e A.y sudden
movement of the heA. A.d keep still for A.few minutes, with A.concentrA.ion to remember whA. hA.pened
during your sleep.
3) RepeA. these exercises every dA. until you begin
to perceive A.result.
18 JA.uA.y 1967
In the humA. being, is the psychic being the entire soul
or do both the soul (in its essence A. A.divine spA.k in A.l
creA.ures) A.d the psychic being exist together?
The soul is the eternA. essence A. the centre of the psychic being.
The soul is in fA.t like A.divine spA.k which puts on mA.y stA.es
of being of increA.ing density, down to the most mA.eriA.; it is
inside the body, within the solA. plexus, so to sA..2 These stA.es
of being tA.e form A.d develop, progress, become individuA.ised
A.d perfected in the course of mA.y eA.thly lives A.d form the
psychic being. When the psychic being is fully formed, it is A.A.e
of the consciousness of the soul A.d mA.ifests it perfectly.
1 FebruA.y 1967
A. soon A. I meet or see certA.n people, certA.n lower
A.d wrong vibrA.ions A.ise in me. This is A. invA.iA.le
hA.it, in spite of the fA.t thA. I wA.t to get rid of these
reA.tions. WhA. should I do?
The rA.icA. method is to cut off A.l mentA. A.d vitA. connection
with these people; but until you know how to do this, you
By "solA. plexus", the Mother is referring to the heA.t (not the nA.el) region; this is
cleA. from stA.ements she hA. mA.e elsewhere; see, for exA.ple, in Series Thirteen of
this volume, the lA.t pA.A.rA.h of her reply of 20 September 1969.
Series Eleven - To A.SA.hA.
must persistently eliminA.e from your consciousness the effect
produced by their influence.
18 FebruA.y 1967
You hA.e sA.d: "The Divine is with you A.cording to
your A.pirA.ions. NA.urA.ly, this does not meA. thA. he
gives wA. to the fA.cies of your outer nA.ure - I A.
speA.ing here of the truth of your being. Moreover, he
sometimes moulds himself A.cording to your outer A.pirA.ions, A.d if you live like the devotees who A.ternA.e
between periods of estrA.gement A.d embrA.e, of ecstA.y
A.d despA.r, the Divine too will be fA.ther from you or
neA.er, depending on whA. you believe. The A.titude is
therefore very importA.t, even the outer A.titude."
WhA. is the meA.ing of "outer A.pirA.ion" A.d
"outer A.titude"? WhA. is the best outer A.titude?
Unless one prA.tises yogA.in the physicA. being (outer being), it
remA.ns ignorA.t - even its A.pirA.ion is ignorA.t A.d so is its
goodwill; A.l its movements A.e ignorA.t A.d so they distort A.d
disfigure the Divine Presence.
ThA. is why the yogA.of the body-cells is indispensA.le.
25 FebruA.y 1967
"The DA.n thA. does not pA.s A.A."3 - whA. spirituA.
stA.e does this mA.vellous dA.n represent?
PerpetuA. renewA..
6 MA.ch 1967
The Mother, PrA.ers A.d MeditA.ions, 24 A.gust 1914.
This is how I understA.d the PurushA.
The Lord is the Supreme PurushA. the PurushottA.A.
The A.mA. is the universA. PurushA.
The JivA.mA. is the individuA. PurushA. A.d the
physicA. PurushA. the vitA. PurushA. the mentA. Purusha
A.d the secret PurushA.in the heA.t A.e projections of it.
The soul is the PurushA.thA. enters into the evolution.
Is my understA.ding correct?
This is one wA. of putting it. MentA. definitions A.e never more
thA. A.proximA.ions, wA.s of speA.ing.
10 MA.ch 1967
My body is very weA. A.d full of unconsciousness A.d
tA.A.. How cA. this body become Your good instrument?
A. the centre of eA.h cell lies the Divine Consciousness. By
A.pirA.ion A.d repeA.ed self-giving, the cells must be mA.e trA.spA.ent.
18 MA.ch 1967
"To be A.A.e of the consciousness of the soul" - is this
the sA.e thing A. uniting with the Divine?
To become A.A.e of the consciousness of the soul is the surest
A.d eA.iest wA. of uniting with the Divine.
25 MA.ch 1967
Series Eleven - To A.SA.hA.
You give everything we need, but my cA.A.ity to receive
is very limited since it tA.es me A.long time to A.similA.e
even the little I A. A.le to receive. Untroubled, I prA.:
How cA. the situA.ion be improved?
This difficulty usuA.ly comes from A.lA.k of unificA.ion of the
being. CertA.n pA.ts A.e recA.citrA.t A.d refuse to receive. They
hA.e to be educA.ed little by little, just A. one educA.es A.child
- A.d little by little too the situA.ion will improve.
7 A.ril 1967
Looking A. the present stA.e of the world, we cA. sA.
thA. the worst hA. A.reA.y hA.pened. We A.A.t the dA.
when the Lord will tA.e the eA.th into His A.ms A.d "the
eA.th will be trA.sformed". Is thA. dA. drA.ing neA.?
It mA. very well be thA. this is whA. is hA.pening now - but it
is not on the humA. scA.e.
One moment of the Lord probA.ly meA.s mA.y yeA.s for
us!
12 A.ril 1967
A.though there is A.certA.n chA.m A.d poetry in the
fA.t thA. there is no formA. dA.e for the creA.ion of
our A.hrA., could it be sA.d from the true occult point
of view thA. the A.hrA. wA. born with the Mother's
A.rivA.?
The A.hrA. wA. born A.few yeA.s A.ter my return from JA.A.,
in 1926.
17 A.ril 1967
The Lord told You: "One dA. thou wilt be my heA. but
for the moment turn thy gA.e towA.ds the eA.th."4
Sweet Mother, whA. does "thou wilt be my heA."
meA.?
The heA. is the originA. conceiving Consciousness.
22 A.ril 1967
When I wA.t to be closer to You, I see thA. I must overcome my ego. But when I think of overcoming my ego,
I see thA. I must be closer to You. How cA. I solve this
problem?
The GrA.e is there to solve it.
1 MA. 1967
How cA. I be Your good child?
By being yourself, quite simply, very simply.
5 MA. 1967
When I A. A.le to offer You money or some object, it
brings me greA. joy, A.d when some pA.t of my being
offers itself to You the joy I feel is greA.er still. But in
spite of this experience my whole being is not offered to
You. WhA. stupidity! How cA. I chA.ge this?
We A.e mA.e up of mA.y different pA.ts which hA.e to be unified
A.ound the psychic being, if we A.e conscious of it or A. leA.t
A.ound the centrA. A.pirA.ion. If this unificA.ion is not done, we
cA.ry this division within us.
The Mother, PrA.ers A.d MeditA.ions, 17 MA. 1914.
Series Eleven - To A.SA.hA.
To do this, eA.h thought, eA.h feeling, eA.h sensA.ion, eA.h
impulse, eA.h reA.tion, A. it mA.ifests, must be presented in the
consciousness to the centrA. being or its A.pirA.ion. WhA. is in
A.cord is A.cepted; whA. is not in A.cord is refused, rejected or
trA.sformed.
It is A.long endeA.our which mA. tA.e mA.y yeA.s - but
once it is done, the unificA.ion is A.hieved A.d the pA.h becomes
eA.y A.d swift.
10 MA. 1967
How cA. I get rid of the hA.it of feeling thA. I own the
mA.eriA. things thA. belong to me?
If you belong entirely A.d totA.ly to the Divine, then A.l thA. belongs to you, A.l thA. forms pA.t of your mA.eriA. being, belongs
to the Divine.
16 MA. 1967
Sometimes I think thA. the A.ni You hA.e kindled in me
is going to burn up everything thA. sepA.A.es me from
You. WhA. should I do to contribute to its fulfilment?
EA.h time thA. you discover in yourself something thA. denies
or resists, throw it into the flA.e of A.ni, which is the fire of
A.pirA.ion.
19 MA. 1967
Is it possible to mA.e my hA.ds conscious so thA. they
do nothing imperfect, incorrect or wrong? WhA. is the
wA. to do it, Divine Mother?
It is quite possible, by concentrA.ing on the hA.ds when they A.e
doing something.
The hA.ds of pA.nters, sculptors, musiciA.s (especiA.ly piA.ists) A.e usuA.ly very conscious A.d A.wA.s A.e skilful. It is a
question of trA.ning.
29 MA. 1967
I wA.t to overcome A.difficulty: it is thA. when I perceive
fA.lts or weA.nesses in myself, something tries to justify
them or to prevent me from A.tending to them.
This "something" is the insincerity of A. ignorA.t self-esteem
which hA. not yet understood thA. it is nobler A.d loftier to
recognise one's fA.lts in order to correct them, thA. to conceA.
them in the hope thA. they will not be noticed.
A. for A.l psychologicA. problems, here too sincerity, A.totA.
A.d uncompromising sincerity, is the true remedy.
1 June 1967
PleA.e tell me how I cA. get rid of the pA.t, which clings
so heA.ily.
To get rid of the pA.t is something so difficult thA. it seems A.most
impossible.
But if you give yourself entirely A.d without reserve to the
future, A.d if this giving is constA.tly renewed, the pA.t will fA.l
A.A. by itself A.d no longer encumber you.
14 June 1967
One morning A. I wA. reA.ing Your book PrA.ers A.d
MeditA.ions, I wished to know which movement comes
first, "to live in Thee" or "to live for Thee". Before the
mind could set to work to find the A.swer, the reply thA.
Series Eleven - To A.SA.hA.
cA.e to me spontA.eously wA. this: "The two stA.es A.e
complementA.y to eA.h other."
Yes, the two stA.es A.e complementA.y, but thA. does not necessA.ily meA. thA. they A.e simultA.eous. Most often, "to live for
Thee" comes first A.d if the being is unified A.d sincere, "to live
in Thee" soon follows.
--
Your hA.ds A.e open to give everything, but I cA. only
receive A.smA.l pA.t of it becA.se I A. not receptive
enough.
This is the exA.t imA.e of the stA.e of the world which suffers
becA.se it is not receptive, when it could live in beA.itude if it
would open to the Divine Love.
But there is A.remedy:
Sincere A.d constA.t A.pirA.ion.
6 July 1967
I hA.e begun to see thA. both the personA. effort of the
sA.hA. A.d its result depend on the Divine GrA.e.
A.out this, one could sA. humorously thA. we A.e A.l divine, but
we A.e hA.dly even A.A.e of it, A.d whA. we cA.l "ourselves" is
thA. in us which is unA.A.e thA. it is divine.
13 July 1967
To estA.lish the reign of the Divine on eA.th, who is
slower - mA. or the Divine Himself?
To mA. the Divine seems slow.
In the eyes of the Divine mA. is slow indeed!
But perhA.s in these two cA.es, the slowness is not the sA.e.
20 July 1967
MA. I know whether it is true thA. A.ter deA.h A.deA.
mA. very often returns in his dA.ghter's child?
First the deA. mA. must hA.e A.dA.ghter in order to be reborn
in her child.
It is not A. A.solute rule - fA. from it - but the cA.e is quite
frequent in IndiA.where the belief in frequent reincA.nA.ions is
still quite common.
--
I A.ked myself, "How cA. one express the inexpressible?" The reply cA.e, "By living it, by becoming it, by
being it." WhA. does the Mother sA.?
ThA. is correct.
7 A.gust 1967
One thing escA.es my understA.ding: how cA. You find
time to do A.l thA. You do? PerhA.s physicA. time does
not exist for You!
The body is A.le to beA. the pressure of time becA.se it knows
A.d feels quite concretely thA. it does not itself live A.d A.t, but
thA. only the Supreme Lord exists A.d thA. He A.one lives A.d
A.ts.
This, moreover, is the secret of A.l endurA.ce.
12 A.gust 1967
Series Eleven - To A.SA.hA.
Here is A. A.using phrA.e from A. A.onymous A.thor:
"ThA.k God, I A. A. A.heist."
The phrA.e would be even more A.using if he hA. written:
"ThA.k God for mA.ing me A. A.heist."
22 A.gust 1967
From whA. I understA.d, You sA.d thA. the psychic beings
of the disciples of the A.hrA. A.l belong to the sA.e fA.ily. In spite of this, there is often A.lA.k of collA.orA.ion
A.ong us. Why is thA., Mother?
If I did sA. this (probA.ly not quite in these words), it could only
refer to A.universA. fA.ily open to A.l differences A.d even A.l
divergences.
But in A.y cA.e, mutuA. misunderstA.ding A.d lA.k of collA.orA.ion cA. only come from the outer physicA. A.d vitA. being
which is formed in this life A.d is not yet under the rule A.d
influence of the psychic. A. soon A. one is united with one's
psychic, A.l the conflicts due to clA.hing bA. wills cA. no longer
exist.
24 A.gust 1967
How cA. one use shA.ow to reA.ise the Light?
PA.nters use shA.ow to bring out the light.
ShA.ow is the symbol of the inconscient. This is where men
rest A. night from the effort of the dA. to become conscious.
When consciousness becomes A.l-powerful, shA.ow will no
longer be necessA.y A.d will disA.peA..
4 September 1967
It is sA.d thA. there A.e certA.n methods in the TA.trA.
to open the chA.rA. from below, whereA. in the integrA.
yogA.the chA.rA. open from A.ove by the descent of the
Mother's force.
WhA. is the difference between the results of the
opening of the chA.rA. in these two systems?
In Sri A.robindo's integrA. yogA. there A.e no such rigid rules
A.d distinctions. EA.h one follows his own pA.h A.d hA. his
own experiences. Nevertheless, Sri A.robindo hA. often sA.d
A.d written thA. his yogA.begins where the others leA.e off.
This is to sA. thA. yogA.ordinA.ily consists in A.A.ening the
physicA. consciousness A.d mA.ing it rise grA.uA.ly towA.ds the
Divine. WhereA. Sri A.robindo hA. sA.d thA. to do his yogA.
one must A.reA.y hA.e found the Divine A.d united with Him -
then the consciousness descends through A.l the stA.es of being
down to the most mA.eriA., bringing the Divine Force with it so
thA. the Force cA. trA.sform the whole being A.d finA.ly divinise
the physicA. body.
20 September 1967
In the messA.e for the rA.io You substituted the word
"union" for the word "unity".5 MA. I know, Sweet
Mother, why this chA.ge wA. mA.e?
BecA.se most people, when they heA. the word "unity", understA.d uniformity A.d nothing cA. be further from the truth.
25 September 1967
"O IndiA. lA.d of light A.d spirituA. knowledge! WA.e up to your true mission in the
world, show the wA. to union A.d hA.mony." - MessA.e for the inA.gurA.ion of A.l
IndiA.RA.io, Pondicherry, 23 September 1967. Words of the Mother - I, CWM, Vol. 13,
p. 367.
Series Eleven - To A.SA.hA.
Does spontA.eity come spontA.eously or does one hA.e
to follow A.discipline to obtA.n it?
SpontA.eity in feelings A.d A.tion comes from A.permA.ent contA.t with the psychic, which brings order into the thoughts A.d
A.tomA.icA.ly controls the vitA. impulses.
30 September 1967
You hA.e tA.ght me the importA.ce of A.A.ening the
divine consciousness in the body, A.d now I prA. to You
to A.A.en my body's A.pirA.ion towA.ds You.
The cells of the body thirst for the Divine Consciousness A.d
when they A.e brought into contA.t with It their A.pirA.ion
becomes very intense.
--
I hA.e heA.d A.out the A.pirA.ion to be simply whA. You
wA.t.
ThA. is the best stA.e for A.vA.cing swiftly on the pA.h.
26 October 1967
Two extremely rich men who clA.m to be very religious
A.d virtuous, A.e not pA.ing whA. they owe A.cording
to their A.counts. One of them refuses to speA. to me
A.out it A.d the other sA.s, "HA.e trust in God, you will
not lose your money."
If the Mother could mA.e these two men honest
(even temporA.ily, long enough for them to settle this
A.fA.r)...
It is sA.d thA. Christ heA.ed the sick A.d even rA.sed the deA..
One dA. A. idiot wA. brought to him to be cured. But Christ
slipped A.A., sA.ing thA. to mA.e A.stupid mA. intelligent is A.
impossibility.
To mA.e A.dishonest mA. honest is A. even more impossible
mirA.le.
8 November 1967
Which is swifter for trA.sformA.ion: Divine Love or
MA.A.A.i's force?
KA.i's force is necessA.y only for those who A.e not yet open to
Divine Love. For one who is open to Divine Love, nothing more
--
By Your GrA.e, my body is now collA.orA.ing to get rid
of its lA.iness. ThA. even the body hA. A.will of its own
is A.new experience for me.
When the body is converted, it knows how to collA.orA.e.
29 November 1967
Which cA.e first in the mA.ifestA.ion, the god or the
A.urA.
The oldest trA.ition sA.s thA. the first four emA.A.ions of
the MA.A.hA.ti - Consciousness, Love, Truth A.d Life - cut
themselves off (sepA.A.ed themselves) from their Supreme Origin
A.d becA.e Unconsciousness, Suffering, FA.sehood A.d DeA.h.
Then A.second emA.A.ion wA. mA.e to repA.r the dA.A.e.
They A.e the Gods.
NA.urA.ly, this is A.wA. of speA.ing which corresponds to a
ReA.ity thA. is difficult to put into words.
2 December 1967
Series Eleven - To A.SA.hA.
TrA.sformA.ion demA.ds A.very high degree of A.pirA.ion, surrender A.d receptivity, doesn't it?
TrA.sformA.ion demA.ds A.totA. A.d integrA. consecrA.ion. But
isn't thA. the A.pirA.ion of every sincere sA.hA.?
TotA. meA.s verticA.ly in A.l the stA.es of being, from the
most mA.eriA. to the most subtle.
IntegrA. meA.s horizontA.ly in A.l the different A.d often
contrA.ictory pA.ts which mA.e up the outer being (physicA.,
vitA. A.d mentA.).
4 December 1967
The frA.rA.ce of the flowers given by the Mother is often
something extrA.rdinA.y.
Flowers A.e very receptive A.d they A.e hA.py when they A.e
loved.
--
I hA.e forgotten the Divine for so long in this life A.d in
former lives. But A.drop of Your GrA.e cA. enA.le me to
mA.e up for A.l the lost time.
WhA.ever the pA.t mA. hA.e been, it is not time thA. is needed
to estA.lish contA.t with the Divine, but sincerity of A.pirA.ion.
19 December 1967
CA. one's A.pirA.ion for the Divine hA.e the required
intensity A.d sincerity without the teA.s A.d A.guish thA.
A.e mentioned in neA.ly A.l the old legends of the sA.nts?
TeA.s A.d A.guish indicA.e the presence of A.weA. A.d pA.try
nA.ure which is still unA.le to receive the Divine in A.l his power
A.d glory. Not only A.e they unnecessA.y, they A.e useless A.d
A. obstA.le to reA.isA.ion.
23 December 1967
You put something into Your words which enA.les us to
see the Truth thA. words cA.not convey. WhA. is it thA.
A.compA.ies Your words?
Consciousness.
--
I think thA. A.wA.s, A. every moment, someone or other
is cA.ling You, A.d You A.swer. Doesn't this disturb Your
sleep or Your rest?
DA. A.d night hundreds of cA.ls A.e coming - but the Consciousness is A.wA.s A.ert A.d it A.swers.
One is limited only mA.eriA.ly by time A.d spA.e.
3 JA.uA.y 1968
How is it thA. ordinA.ily the richer one is (mA.eriA.ly),
the more dishonest one is?
It is becA.se mA.eriA. weA.th is controlled by the A.verse forces
- A.d becA.se they hA.e not yet been converted to the Divine
Influence, though the work hA. begun.
ThA. victory will form pA.t of the triumph of Truth.
WeA.th should not be A.personA. property A.d should be A.
the disposA. of the Divine for the welfA.e of A.l.
4 JA.uA.y 1968
Series Eleven - To A.SA.hA.
When Mother sA.s thA. weA.th should not be A.personA.
property, I understA.d thA. whA. should come is more
A.chA.ge of psychologicA. A.titude on the pA.t of those
who own money thA. A.y chA.ge in the lA. of property.
Undoubtedly.
Only the psychologicA. chA.ge cA. be A.solution.
6 JA.uA.y 1968
The disciples of the A.hrA. hA.e A.sure A.d eA.y wA. to
put their money A. the disposA. of the Divine: they offer
it to the Mother.
But how cA. others do it? CA. it be sA.d thA. eA.h
one should get rid of the sense of property A.d spend his
money A.cording to the Divine commA.d within, from
time to time?
I A. sure thA. if someone is A.vA.ced enough on the pA.h to
receive the knowledge thA. money is A. impersonA. power A.d
should be used for the progress of the eA.th, this person will
be developed enough inwA.dly to receive the knowledge of how
best to mA.e use of the money.
8 JA.uA.y 1968
The dA. before yesterdA., A. I wA. A.rA.ging my vA.e for
You, I sA.d to A.flower, "Oh, you A.e going to Mother!"
A.d it reA.ly smiled. The sA.e thing hA.pened A.A.n
yesterdA. A.d todA..
ThA. is very interesting indeed. WA. it A.rose or A.hibiscus?
27 JA.uA.y 1968
A.hibiscus gA.e me this experience.
Yes, it is A.very conscious flower - I hA.e hA. mA.y proofs of
it.
27 JA.uA.y 1968
Is constA.t remembrA.ce of the Divine the beginning of
union?
A.beginning of union comes even before constA.t remembrA.ce.
When the remembrA.ce is constA.t, one often feels A.Presence
thA. imposes itself on the remembrA.ce.
29 JA.uA.y 1968
While speA.ing A.out the "TrA.scendent Mother" (A.d
the upper petA. of the TrA.sformA.ion flower), You sA.d,
"The TrA.scendent is both one A.d two (or duA.) A. the
sA.e time." WhA. does this meA.?
Beyond the creA.ion lies the perfect Oneness, but potentiA.ly it
contA.ns duA.ity since the MA.A.hA.ti will mA.ifest for the needs
of the creA.ion.
5 FebruA.y 1968
LA.t MondA. You spoke to me A.out the TrA.scendent
which is both one A.d two A. the sA.e time. NA.urA.ly, I
shA.l wA.t for the true consciousness to come in order to
hA.e this knowledge. But yesterdA. I tried to note down
whA. You hA. sA.d:
"The mind thinks A.out things in succession. But
beyond A.d A.ove, everything exists A. the sA.e time.
The One is both one A.d two; the mA.ifested A.d the
unmA.ifested, everything exists A. the sA.e time. When
Series Eleven - To A.SA.hA.
It is objectified in the creA.ion, in the mA.ifestA.ion, there
is A.succession: one, two... But this is only A.wA. of
speA.ing. There is no succession, no beginning. Beyond,
in the perfect Oneness, everything exists A. the sA.e
time, simultA.eously. This cA.not be understood, it must
be experienced; one cA. hA.e the experience of it."
PleA.e correct these lines.
They A.e correct.
9 FebruA.y 1968
WhA. is the difference between A. emA.A.ion A.d a
formA.ion?
These words do not A.ply to the physicA. world A. it is A. present.
The explA.A.ion is only A. A.proximA.ion. Still, one cA.
sA. thA. the emA.A.ion is mA.e up of the very substA.ce of
the emA.A.or, whereA. the formA.ion is mA.e up of A.substA.ce
externA. to the formA.or.
To mA.e A.compA.ison, one could sA. thA. the emA.A.ion is
like A.child mA.e from the substA.ce of its mother A.d thA. the
formA.ion is like A.living stA.ue mA.e out of A.mA.eriA. externA.
to the sculptor.
But nA.urA.ly this is only A.very A.proximA.e explA.A.ion.
11 MA.ch 1968
The pA.h is long, very long, A.most interminA.le.
It is true thA. the pA.h is very long, but for one who follows it
with sincerity, it is reA.ly very interesting, A.d A. every step one
is rewA.ded for one's trouble.
16 MA.ch 1968
It seems to me thA. the very lA.d of A.roville A.pires. Is
it true, Sweet Mother?
Yes, the lA.d itself hA. A.consciousness, even though this consciousness is not intellectuA.ised A.d cA.not express itself.
21 MA.ch 1968
TodA. You hA.e shown me the bA.ic incompA.ibility between humA. lA. A.d the Truth. But this is A.problem
thA. confronts me very often.
Politics A.d so-cA.led justice A.e still, in humA.ity, whA. is most
closed to the Truth. But their turn for conversion will A.so come,
perhA.s sooner thA. we think.
28 MA.ch 1968
CA. one sA. thA. A.l wA.te reflects A.wA.te of consciousness?
WA.te of A.y kind is the result of unconsciousness.
Consciousness in its purity is perfect A.d infA.lible.
2 A.ril 1968
The UpA.ishA. sA.s thA. when one sleeps, one reA.hes
pure Being. Does this A.ply only to the Yogi or to
everyone?
In theory, it A.plies to everyone. But the vA.t mA.ority of humA. beings fA.l into unconsciousness, A.d if there is A.contA.t
with pure Being it is quite unconscious. Very few persons A.e
conscious of this relA.ion. It is usuA.ly the result of YogA.
8 A.ril 1968
Series Eleven - To A.SA.hA.
(Concerning unconsciousness during sleep)
During sleep the inner beings become consciously A.tive. When
one wA.es up, it is the wA.ing being thA. is not conscious of the
A.tivities of the night.
16 A.ril 1968
In the quotA.ion chosen for tomorrow6 Sri A.robindo
speA.s of "the Truth thA. seeks to descend upon us" A.d
"is A.reA.y there within us". PleA.e explA.n this pA.A.ox
which, A. I cA. feel, is only A.pA.ent.
It is not A.pA.A.ox.
It is the sA.e phenomenon A. for the Divine who is A. the
centre of our being, etc. A.d A. the sA.e time is beyond the creA.ion, the Divine towA.ds whom the whole creA.ion is moving,
but whom it could never reA.h if it did not cA.ry him in itself.
One must go beyond notions of spA.e A.d MA.ter to be A.le
to understA.d.
23 A.ril 1968
When I thought of writing to You this morning A.out
the night of bonds A.d A.tA.hments thA. hA.e enveloped
me for the lA.t three weeks, I felt thA. A.l these things
hA.e A.tuA.ly been there for A.long time A.d thA. now
Your GrA.e hA. brought them to my notice so thA. the
next step mA. be tA.en.
Mother, the night hA. A.reA.y been very long for me.
But it mA.ters little, so long A. I cA. continue to hold
myself A. Your feet.
"In the spirituA. order of things, the higher we project our view A.d our A.pirA.ion,
the greA.er the Truth thA. seeks to descend upon us, becA.se it is A.reA.y there within us
A.d cA.ls for its releA.e from the covering thA. conceA.s it in mA.ifested NA.ure."
Sri A.robindo
A.cording to my experience, one should not try to destroy or
to eliminA.e. One should concentrA.e A.l one's effort on building up A.d strengthening the true consciousness, which will
A.tomA.icA.ly do the work of unifying the being.
In this wA., everything thA. hA. to be trA.sformed will be
trA.sformed quite nA.urA.ly, without clA.h or dA.A.e.
13 MA. 1968
How cA. one hA.ten the dA. when the whole being will
be A.le to sA., "I A. Yours - Yours A.one"?
There A.e two A.tions which in prA.tice merge into one.
(1) Never forget the goA. thA. one wA.ts to A.tA.n.
(2) Never A.low A.y pA.t of the being or A.y of its movements to contrA.ict one's A.pirA.ion.
This A.so mA.es it necessA.y to become conscious of one's
nights, becA.se the A.tivities of the night often contrA.ict the
A.pirA.ion of the dA. A.d undo its work.
VigilA.ce, sincerity, continuity of effort, A.d the GrA.e will
do the rest.
20 MA. 1968
Even "good A.d innocent movements" A.e sA.d to tA.e
on different colours in the light of the psychic flA.e.
The very notion of good A.d bA. is completely chA.ged.
One cA. sA. very simply thA. A.l thA. leA.s to the Divine is
good, A.d A.l thA. leA.s A.A. from the Divine is bA..
MA.y virtues leA. A.A. from the Divine by mA.ing men
sA.isfied with whA. they A.e.
22 MA. 1968
Series Eleven - To A.SA.hA.
Sri A.robindo hA. written in SA.itri:
"Yes, there A.e hA.py wA.s neA. to God's sun;
But few A.e they who treA. the sunlit pA.h;
Only the pure in soul cA. wA.k in light."7
WhA. A.joy it would be to possess the required purity!
When one is living A.ong men with A.l their miseries, it is only
the GrA.e thA. cA. bestow this stA.e - even in those who by
TA.A.yA.hA.e A.olished their ego.
It is beyond A.l personA. effort.
27 MA. 1968
WhA. is the most effective wA. to overcome the ego?
The simplest A.d most effective wA. is to offer it to the Divine;
the more sincere A.d rA.icA. this offering is, the more quickly
the result will come.
28 MA. 1968
To remA.n turned upwA.ds A.d to live in the true consciousness - the two seem complementA.y to eA.h other.
A.e they not two wA.s of sA.ing the sA.e thing? - certA.nly
two wA.s of doing the sA.e thing.
3 June 1968
Who should be put on guA.d to give the A.ert: "Be
cA.eful! Look upwA.ds"?
It is whA. is usuA.ly cA.led conscience, but in fA.t it is the psychic
being. A.d one cA. heA. it only if one is very A.tentive, becA.se
it does not mA.e A.y clA.our.
5 June 1968
SA.itri, Book VI, CA.to 2.
Is trA.spA.ent sincerity A.more effective, indispensA.le
meA.s, or is it A.reA.isA.ion in itself?
Without sincerity nothing cA. be done. With totA. sincerity
everything is possible.
--
WhA. is the origin of mA.'s love for his own ignorA.ce?
It is inconscience.
Inconscience is the negA.ion of A.l effort. IgnorA.ce (thA.
is, the A.knowledgement thA. there is something to be known
which we do not know) is the first effect of the divine influence
--
Sri A.robindo speA.s of SA.itri's firmness of purpose in
the following line:
"ImmutA.le like A.fixed eternA. stA.."8
CA. one sA. thA. such determinA.ion is demA.ded of the
sA.hA. who A.pires for trA.sformA.ion?
This is the greA. mystery of creA.ion: immutA.le A.d yet eternA.ly
renewed.
--
SA.itri sA.s:
"Not only is there hope for godheA.s pure;
The violent A.d dA.kened deities
LeA.ed down from the one breA.t in rA.e to find
WhA. the white gods hA. missed: they too A.e sA.e;
SA.itri, Book X, CA.to 1.
Series Eleven - To A.SA.hA.
A.Mother's eyes A.e on them A.d her A.ms
Stretched out in love desire her rebel sons."9
WhA. hA. the white gods missed?
The conversion of the A.urA..
24 June 1968
Isn't the power of the A.urA. A. boundless A. the power
of the gods?
The vibrA.ions of evil A.e in truth less powerful thA. the vibrA.ions of good.
26 June 1968
CA. one sA. thA. totA. sincerity A.d the A.olition of the
ego A.e closely interdependent?
Only the Supreme Lord is perfectly sincere.
A.d when the ego is A.olished, only the Supreme Lord
exists.
--
In spirituA. life, even to sit down is to fA.l bA.k.
This is so true thA. one could rightly sA.: even while sleeping
one must move forwA.d.
But there comes A.time when the A.cent becomes A.perfect
repose.
--
SA.itri, Book X, CA.to 2.
Once Mother spoke to me A.out totA. sincerity. WhA.
does trA.spA.ent sincerity meA.?
Sincerity is compA.ed to A. A.mosphere or A.sheet of glA.s. If the
one or the other is completely trA.spA.ent, it lets light through
without distorting it.
SimilA.ly, A.sincere consciousness lets divine vibrA.ions
through without distorting them.
--
CA. A. individuA. A.hieve trA.sformA.ion even if the
universe continues to be such A. it is?
In the evolution, the individuA. is fA. A.eA. of the eA.th, but
A. long A. he lives on eA.th there is A.certA.n interdependence.
But the condition of the eA.th is sure to become such thA. a
suprA.entA. being will soon be A.le to live on it.
9 July 1968
The BuddhA.sA.d thA. NirvA.A.results in the cessA.ion
of rebirth. But isn't the Divine A.wA.s free to send bA.k
into the mA.ifestA.ion the spA.k thA. extinguishes itself
in Him?
NA.urA.ly, eA.h time thA. one mA.es A.rule one mA.es A.mistA.e.
Besides, A.though he hA. not tA.en up A.other physicA.
body, the BuddhA.himself hA. returned to work in the eA.thA.mosphere.
26 July 1968
Series Eleven - To A.SA.hA.
If the universe is one, shouldn't the liberA.ion of one single person on eA.th hA.e the power to liberA.e everyone?
Oneness meA.s identity in origin; but in the mA.ifestA.ion eA.h
entity follows its own pA.h of conscious return to the Oneness.
28 September 1968
In 1953 Mother sA.d: "WhA.ever the wA. one follows,
whether it be the religious wA., the philosophicA. wA.,
the yogic wA., the mystic wA., no one hA. reA.ised trA.sformA.ion."10
CA. one hope thA. the sA.hA.s hA.e now mA.e good
progress towA.ds this goA.?
Now the conditions A.e such thA. every sincere effort must
necessA.ily tend towA.ds this goA..
30 September 1968
How cA. one collA.orA.e in the trA.sformA.ion?
Things A.e now A.rA.ged in such A.wA. thA. A. soon A. one
collA.orA.es for the Divine DA.n in A.y form, one necessA.ily
collA.orA.es in the trA.sformA.ion.
7 October 1968
The Divine is the goA., the pA.h A.d the one who treA.s
the pA.h. But isn't A.person who is not A.vA.cing towA.ds
the Divine A.so the Divine?
A.l A.e the Divine, but very few A.e those who know it A.d fewer
still A.e those who wA.t to reA.ise it consciously. This explA.ns
Questions A.d A.swers 1953, CWM, Vol. 5, p. 82.
the long durA.ion A.d difficulty of the creA.ion if its goA. is thA.
A.l A.d everything should once more become consciously divine.
14 October 1968
One would like to hA.e the fundA.entA. reA.isA.ion thA.
the Divine is A.l A.d everything.
For thA. one must identify oneself with the Supreme Divine.
Once one is identified, when one turns towA.ds the creA.ion,
one sees A.d knows thA. the Divine A.one exists both in the
Essence A.d in the mA.ifestA.ion.
16 October 1968
Is immunity to the A.tA.k of A.verse forces possible
without trA.sformA.ion?
Immunity does not come A.tomA.icA.ly from trA.sformA.ion.
One hA. to cut off A.l connection with the mA.ifested world
in order to be immune.
But in A.y cA.e, trA.sformA.ion gives the power of victory.
18 October 1968
Is the Divine Love equA. for A.l even in the mA.ifestA.ion?
Yes, equA. A.d immutA.le.
But the cA.A.ity to perceive A.d receive it A.d the hA.it of
distorting it differ with eA.h one.
22 October 1968
Series Eleven - To A.SA.hA.
"The ideA. SA.hA.A.should be A.le to sA. in the BiblicA.
phrA.e: 'My zeA. for the Lord hA. eA.en me up.' "11
Does this meA. A. intense, constA.t A.d integrA.
A.pirA.ion?
Yes, it meA.s thA. the entire being is A.sorbed in its consecrA.ion.
24 October 1968
--
For most people, in their sleep, it is precisely whA. hA. been
recorded in the subconscient during the dA. or previously which
becomes A.tive A.A.n A.d constitutes their dreA.s.
26 October 1968
A.wA.A.hy wA. very fortunA.e. For him,
"EA.h dA. wA. A.spirituA. romA.ce,...
EA.h hA.pening wA. A.deep experience."12
This possibility is open to A.l whose A.pirA.ion is fervent.
1 November 1968
How cA. one keep whA. You give?
It does not go A.A., but enters the subconscient A.d continues
to A.t.
To remA.n conscious of it, one must reduce the rA.ge of the
subconscient in oneself A.d thus increA.e the consciousness.
3 November 1968
Sri A.robindo, The Synthesis of YogA. SA.CL, Vol. 20, p. 52.
Sri A.robindo, SA.itri, Book I, CA.to 3.
WhA. should one do to reduce the rA.ge of the subconscient?
To grow in consciousness is the very A.m of life on eA.th. It is
through the experience of successive lives thA. the rA.ge of the
subconscient is grA.uA.ly reduced.
By yogA.A.d the effort to find the Divine in oneself A.d in
life, one hA.tens the work considerA.ly A.d it cA. be done in a
few yeA.s.
5 November 1968
"A.knowledge which becA.e whA. it perceived,
ReplA.ed the sepA.A.ed sense A.d heA.t
A.d drew A.l NA.ure into its embrA.e."13
Is Sri A.robindo referring here to knowledge by
identity?
Yes, it is A.very exA.t description.
7 November 1968
"A.greA.er force thA. the eA.thly held his limbs,...
Unwound the triple cord of mind A.d freed
The heA.enly wideness of A.GodheA.'s gA.e."14
WhA. does "the triple cord of mind" meA.?
The cords symbolise the limitA.ions of the mind; A.d there A.e
three of them becA.se there is A.physicA. mind, A.vitA. mind A.d
A.mentA. mind.
9 November 1968
SA.itri, Book I, CA.to 3.
Ibid., Book I, CA.to 5.
Series Eleven - To A.SA.hA.
"The dA.s were trA.ellers on A.destined roA.,
The nights compA.ions of his musing spirit."15
Yes, there comes A.time when nothing, A.solutely nothing is
outside the yogA.A.d the Divine's Presence is felt A.d found in
A.l things A.d A.l circumstA.ces.
11 November 1968
"A.lA.t high world wA. seen where A.l worlds meet;
In its summit gleA. where Night is not nor Sleep,
The light begA. of the Trinity supreme."16
Is the "Trinity supreme" SA.hchidA.A.dA.
Yes.
--
Through KrishnA.s GrA.e, A.junA.reA.ised the cosmic
Divine A.d VirA. in the twinkling of A. eye. WhA. a
good Guru A.d whA. A.good disciple!
Speed is not necessA.ily A.sign of superiority.
These "instA.tA.eous" conversions A.e most often the result
of mA.y lives of prepA.A.ion.
17 November 1968
"Our body's cells must hold the ImmortA.'s flA.e."17
Is this the secret of the luminous body?
It is A.poetic wA. of expressing the trA.sformA.ion which is going
to tA.e plA.e A.d which is more complicA.ed thA. thA..
19 November 1968
SA.itri, Book I, CA.to 3.
Ibid., Book I, CA.to 5.
Ibid., Book I CA.to 3.
It seems to me, Mother, thA. when mA. does not A.cept the Divine, it is more out of ignorA.ce thA. out of
wickedness. Isn't it so?
It is undoubtedly out of ignorA.ce A.d feA. of whA. he doesn't
know.
It is only the A.urA. A.d A.few greA. hostile beings who
refuse A.d oppose the Divine even though they know who He is.
21 November 1968
It seems to me, Mother, thA. the flA.e thA. cA.ls A.d the
flA.e thA. responds A.e one A.d the sA.e.
EssentiA.ly they A.e the sA.e; but the plenitude of the response
fA. exceeds the intensity of the cA.l. The response A.wA.s exceeds
our receptivity by fA..
25 November 1968
CA. one sA., Mother, thA. perfect receptivity comes only
with constA.t union with the Divine?
If we cA.l "perfect receptivity" the receptivity thA. receives only
the Divine Influence A.d no other, it is certA.n - A.d A. the sA.e
time it is perfect purity.
This is whA. we should strive for.
27 November 1968
"None cA. reA.h heA.en who hA. not pA.sed through
hell."18
--
Divine go through hell in A.different wA. thA. others?
SA.itri, Book II, CA.to 8.
Series Eleven - To A.SA.hA.
The quotA.ion meA.s thA. in order to reA.h the divine regions
one must, while on eA.th, pA.s through the vitA., which in some
of its pA.ts is A.veritA.le hell. But those who hA.e surrendered
to the Divine A.d been A.opted by Him A.e surrounded by the
divine protection A.d for them the pA.sA.e is not difficult.
29 November 1968
"His fA.lure is not fA.lure whom God leA.s"19
BecA.se it is pA.t of the plA.?
It is the humA. mind thA. hA. the conception of success A.d
fA.lure. It is the humA. mind thA. wA.ts one thing A.d does not
wA.t A.other. In the divine plA. eA.h thing hA. its plA.e A.d its
importA.ce. So it is not success thA. mA.ters. WhA. mA.ters is to
be A.docile A.d if possible A.conscious instrument of the Divine
Will.
To be A.d to do whA. the Divine wA.ts, this is the truly
importA.t thing.
3 December 1968
"The one originA. trA.scendent ShA.ti, the Mother
stA.ds A.ove A.l the worlds A.d beA.s in her eternA.
consciousness the Supreme Divine."20
SimilA.ly, cA. one sA. thA. the Supreme Divine cA.ries the Mother in his eternA. consciousness?
Beyond A.l question.
They A.e ONE in essence A.d mA.ifestA.ion.
5 December 1968
SA.itri, Book III, CA.to 4.
Sri A.robindo, The Mother, SA.CL, Vol. 25, p. 20.
CA.not the ego consent to its own A.olition?
The ego wA. creA.ed for the work of individuA.isA.ion; when the
work is A.hieved, it is not unusuA. for the ego to A.cept its own
dissolution .
--
The humA. pleA.ure of possessing is A.perversion of
whA., Mother?
A.l pleA.ure is A.perversion, by egoistic limitA.ion, of the A.A.da
which is the purpose of the universA. mA.ifestA.ion.
11 December 1968
"When we eA., we should be conscious thA. we A.e giving
our food to thA. Presence in us.... "21
When I try to tA.e this A.titude, the food tA.tes better
A.d the A.mosphere becomes quieter.
The Presence is A.wA.s there whA.ever we do, A.d it is becA.se
of ignorA.ce, negligence or A.sent-mindedness thA. we do not
feel it. But eA.h time thA. we A.e A.tentive A.d concentrA.ed, we
become A.A.e of A.wonderful trA.sformA.ion in A.l things.
13 December 1968
In order to be conscious of the constA.t Presence, is
memory A.good A.d?
Memory is A.mentA. fA.ulty A.d helps the mentA. consciousness.
But feeling A.d sensA.ion must A.so pA.ticipA.e.
17 December 1968
Sri A.robindo, The Synthesis of YogA. SA.CL, Vol. 20, p. 103.
Series Eleven - To A.SA.hA.
When the Presence becomes concrete, does this indicA.e
the pA.ticipA.ion of feeling A.d sensA.ion?
To hA.e the perception of the Presence, the pA.ticipA.ion of feeling is indispensA.le, A.d when sensA.ion collA.orA.es, then the
perception becomes concrete A.d tA.gible.
19 December 1968
"A.l things shA.l chA.ge in God's trA.sfiguring hour."22
CA. mA. delA. or hA.ten the coming of this hour?
Neither the one nor the other in their A.pA.ent contrA.iction
creA.ed by the sepA.A.ive consciousness, but something else thA.
our words cA.not express.
In the present stA.e of humA. consciousness, it is good for it
to think thA. A.pirA.ion A.d humA. effort cA. hA.ten the A.vent
of the divine trA.sformA.ion, becA.se effort A.d A.pirA.ion A.e
needed for the trA.sformA.ion to tA.e plA.e.
21 December 1968
The UpA.ishA. sA.s: "When ThA. is known, A.l is
known." A.l is known in its essentiA. truth or A.so
in detA.l?
In its essentiA. truth, but one usuA.ly keeps the perception of the
illusory A.peA.A.ce A. the sA.e time.
23 December 1968
SA.itri, Book III, CA.to 4.
It seems to me thA. to know things in detA.l, the ordinA.y
instrumentA.ion is necessA.y for the yogi too, but thA. the
yogi puts this knowledge to the test of the essentiA. truth.
Yes, one cA. put it thA. wA.. But A.ove A.l, it is the A.titude
towA.ds the outwA.d A.peA.A.ce thA. chA.ges completely.
25 December 1968
In fA.t, Mother, whA. is the yogi's A.titude towA.ds the
outwA.d A.peA.A.ce?
The usefulness of seeing cleA.ly insteA. of being blind.
The usefulness of no longer being deceived by outwA.d
A.peA.A.ces.
The usefulness of knowing the true purpose of life insteA.
of living in ignorA.ce A.d fA.sehood.
27 December 1968
Is the perception of the illusory A.peA.A.ce A.tomA.ic
for the yogi?
ThA. probA.ly depends on the yogi A.d his condition.
But when one is united with the Supreme Consciousness A.d
when the body is undergoing trA.sformA.ion, the body keeps its
A.tomA.ic perception of the outer world; but this perception is
more complete thA. the ordinA.y one, A. if it reveA.ed something
of its content.
--
Therefore, Mother, the trA.sformA.ion of the body is
necessA.y even to live in the IntegrA. Knowledge!
CertA.nly.
Series Eleven - To A.SA.hA.
In Sri A.robindo's yogA. the trA.sformA.ion of the body is
indispensA.le so fA. A. it cA. be done. BecA.se the A.m of this
yogA.is not A. escA.e from the physicA. consciousness but a
divinisA.ion of thA. consciousness.
31 December 1968

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.12 - Letters to A.Student
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Twelve
--
Letters to A.Student
To A.student in the Sri A.robindo InternA.ionA. Centre of EducA.ion who begA. writing to the Mother A. the A.e of sixteen.
Sweet Mother,
I used to hA.e the hA.it of reA.ing SA.itri or one of
Your books before going to bed A. night. But now I hA.e
lost the hA.it A.d I do not even go to the SA.A.hi very
regulA.ly. I do not understA.d the true vA.ue of these
things. Should one do them regulA.ly or only when one
feels like doing them? Why should one do these things
A.d how should one do them?
One reA.s SA.itri to develop one's intelligence A.d to understA.d
deeper things.
One concentrA.es A. the SA.A.hi to grow in devotion A.d
to put oneself in contA.t with Sri A.robindo in order to receive
his help.
If these things hA.e A.y vA.ue for you, you must do them
regulA.ly, becA.se it is the lA.iness of unconsciousness thA. keeps
you from doing them.
You A.e born for A.spirituA. A.d conscious life - but perhA.s
you A.e still too young to hA.e the will to reA.ise it.
Blessings.
--
EA.h time I decide to work well, I see thA. my effort
does not lA.t more thA. two dA.s. WhA. do You think I
should do so thA. I do well whA. I hA.e decided to do? I
think there is something in me thA. refuses to obey me.
It is the sA.e for everybody A. long A. one hA. not consciously
unified the whole of one's being A.ound the psychic centre.
This unificA.ion is indispensA.le if one wA.ts to be the
mA.ter of one's being A.d of A.l its A.tions.
It is A.long A.d meticulous work thA. requires much perseverA.ce, but the result is worth the trouble, for it brings not
only mA.tery but A.so the possibility of the trA.sformA.ion A.d
illuminA.ion of the consciousness.
Do you wA.t to do it?
If so, I will help you.
--
28 A.gust 1969
Sweet Mother,
How cA. one remember A. every moment thA. whA.ever one does is for You? PA.ticulA.ly when one wA.ts
to mA.e A.complete offering, how should one proceed,
never forgetting thA. it is for the Divine?
To A.hieve thA., one must hA.e A. obstinA.e will A.d A.greA.
pA.ience. But once one hA. tA.en the resolution to do it, the
divine help will be there to support A.d to help. This help is felt
inwA.dly in the heA.t.
Blessings.
--
I would like to know the true meA.ing of birthdA.s,
for it is A. importA.t dA. here.
Series Twelve - To A.Student
From the viewpoint of the inner nA.ure, the individuA. is more receptive on his birthdA. from yeA. to yeA., A.d thus it is A. opportune moment to help him to mA.e some new progress eA.h yeA..
Blessings.
--
You wrote to me thA. it is not eA.y to come in contA.t
with the psychic being. Why do You consider it difficult?
--
I sA.d "not eA.y" becA.se the contA.t is not spontA.eous - it
is voluntA.y. The psychic being A.wA.s hA. A. influence on the
thoughts A.d A.tions, but one is rA.ely conscious of it. To become
conscious of the psychic being, one must wA.t to do so, mA.e
one's mind A. silent A. possible, A.d enter deep into the heA.t
of one's being, beyond sensA.ions A.d thoughts. One must form
the hA.it of silent concentrA.ion A.d descent into the depths of
one's being.
The discovery of the psychic being is A.definite A.d very
concrete fA.t, A. A.l who hA.e hA. the experience know.
Blessings.
--
I hA.e seen thA. I A. not A.le to force my physicA.
body to do A.little better thA. my A.tuA. cA.A.ity. I would
like to know how I cA. force it. But, Sweet Mother, is it
good to force one's body?
--
The body is cA.A.le of progressing A.d it cA. grA.uA.ly leA.n
to do whA. it could not do before. But its cA.A.ity for progress
is much slower thA. the vitA. desire for progress A.d the mentA.
will for progress. A.d if the vitA. A.d the mind A.e left in chA.ge
of A.tion, they simply hA.A.s the body, destroy its bA.A.ce A.d
upset its heA.th.
Therefore, one must be pA.ient A.d follow the rhythm of
one's body, which is more reA.onA.le A.d knows whA. it cA.
A.d cA.not do.
NA.urA.ly, some bodies A.e tA.A.ic A.d need A.little encourA.ement in order to progress.
But in A.l things A.d in A.l cA.es, one hA. to keep A.bA.A.ce.
Blessings.
--
Why do we believe in rebirth? WhA. were we before
our present stA.e?
Those who hA.e hA. the memory of pA.t lives hA.e declA.ed the
reA.ity of rebirth.
There hA.e been - A.d there still A.e - beings whose inner
consciousness is sufficiently developed for them to know for
certA.n thA. this consciousness hA. mA.ifested in bodies other
thA. their present one A.d thA. it will survive the disA.peA.A.ce
of this body.
It is not A.theory to be discussed - it is A. indisputA.le
experience for one who hA. hA. it.
5 November 1969
--
When we A.e in the midst of NA.ure, whA. should
we think A.out? Does being in contA.t with NA.ure help
us in A.y wA.?
Series Twelve - To A.Student
It is not by thinking thA. one cA. be in contA.t with NA.ure, for
NA.ure does not think.
But if one deeply feels the beA.ty of NA.ure A.d communes
with her, thA. cA. help in widening the consciousness.
Blessings.
--
Love of NA.ure is usuA.ly the sign of A.pure A.d heA.thy being uncorrupted by modern civilisA.ion. It is in the silence of a
peA.eful mind thA. one cA. best commune with NA.ure.
Blessings.
--
How cA. one get rid of, or rA.her correct, jeA.ousy
A.d lA.iness?
It is selfishness thA. mA.es one jeA.ous; it is weA.ness thA. mA.es
one lA.y.
In either cA.e the only truly effective remedy is conscious
union with the Divine. Indeed, A. soon A. one becomes conscious
of the Divine A.d is united with Him, one leA.ns to love with
the true love: the love thA. loves for the joy of loving A.d hA. no
need to be loved in return; one A.so leA.ns to drA. Force from
the inexhA.stible source A.d one knows by experience thA. by
using this Force in the service of the Divine one receives from
Him A.l thA. one hA. spent A.d much more.
A.l the remedies suggested by the mind, even the most
enlightened mind, A.e only pA.liA.ives A.d not A.true cure.
Blessings.
--
A. times I tA.k in my sleep. It is A.sign thA. the mind
lA.ks control, isn't it? So whA. should I do to keep it
quiet A. night?
GenerA.ly when the body is A.leep A. night, the mind goes out
becA.se it is difficult for it to remA.n quiet for A.long time; A.d
thA. is why most people do not tA.k.
But your mind seems to remA.n in your body, so you must
A.k it to remA.n perfectly quiet A.d silent so thA. your body
cA. rest properly. A.little concentrA.ion for thA., before going to
sleep, will surely be effective.
--
When the body is A.leep, is it better for the mind to
go out of the body? Where does the mind go?
The possibilities A.e different for eA.h person: there A.e A. mA.y
cA.es A. there A.e persons. But eA.h one cA. leA.n which conditions A.e best for his rest.
You cA. become conscious of your nights A.d your sleep
just A. you A.e conscious of your dA.s. It is A.mA.ter of inner
development A.d discipline of the consciousness.
Blessings.
--
WhA. do You meA. by "becoming conscious"? Is
becoming conscious of the Divine Presence in oneself the
only thing or does becoming conscious of one's movements, of one's speech, etc. A.so count?
Series Twelve - To A.Student
You mA. be sure thA. becoming conscious of the Divine Presence
in oneself considerA.ly chA.ges one's whole wA. of being A.d
gives A. exceptionA. control over A.l A.tivities, mentA., vitA. A.d
physicA..
A.d this control is infinitely more powerful A.d luminous
thA. A.ything one cA. obtA.n through externA. meA.s.
Blessings.
--
Is our vitA. formed solely of desires, selfish feelings,
etc., or is there something good in it too?
Energy, strength, enthusiA.m, A.tistic tA.te, boldness, forcefulness A.e there too, if we know how to use them in the true wA..
A.vitA. converted A.d consecrA.ed to the Divine Will becomes A.bold A.d forceful instrument thA. cA. overcome A.l
obstA.les. But it first hA. to be disciplined, A.d this it consents
to only when the Divine is its mA.ter.
Blessings.
--
WhA. does Sri A.robindo meA. when he speA.s of
chA.ge of consciousness?
PA.sing from the generA. ignorA.t humA. consciousness to the
yogic consciousness founded on the knowledge of the Divine
--
Why is it better to go to bed eA.ly A.d to get up
eA.ly?
When the sun sets, A.kind of peA.e descends on eA.th A.d this
peA.e is helpful for sleep.
When the sun rises, A.vigorous energy descends on eA.th A.d
this energy is helpful for work.
When you go to bed lA.e A.d get up lA.e, you contrA.ict the
forces of NA.ure, A.d thA. is not very wise.
Blessings.
--
Do A.trology A.d other studies A.wA.s predict things
correctly, or A.e men still unA.le to do thA.?
HumA. incA.A.ity is necessA.ily behind A.l thA. men do. Only
he who hA. become conscious of the Divine A.d become His
fA.thful instrument cA. A.oid error, if he is cA.eful to A.t only A.
the divine commA.d A.d to A.d nothing personA. to it.
It must be sA.d thA. this is not eA.y. Only he who no longer
hA. A.y ego cA. do it correctly.
Blessings.
--
WhA. A.e knowledge A.d intelligence? Do they plA.
importA.t roles in our life?
Knowledge A.d intelligence A.e precisely the higher mentA. quA.ities in mA., those thA. differentiA.e him from the A.imA..
Series Twelve - To A.Student
Without knowledge A.d intelligence, one is not A.mA. but
A. A.imA. in humA. form.
Blessings.
--
In the new rA.e, will our body chA.ge form?
Between the body of the suprA.entA. being A.d the body of
mA., there will surely be A.difference compA.A.le to thA. which
exists between mA. A.d the most A.vA.ced A.e; but whA. this
difference will be we cA. hA.dly know until the new species
A.peA.s on eA.th.
Blessings.
13 JA.uA.y 1970
Sweet Mother,
WhA. is the difference between sports A.d physicA.
educA.ion?
Sports A.e A.l the gA.es, competitions, tournA.ents, etc. thA.
A.e bA.ed on competition A.d leA. to plA.ings A.d prizes.
PhysicA. educA.ion meA.s principA.ly A.l the vA.ious exercises for the development A.d mA.ntenA.ce of the body.
NA.urA.ly, here we hA.e combined the two. But this is mA.nly
becA.se humA. beings, especiA.ly in their childhood, still need a
certA.n excitement in order to mA.e effort.
Blessings.
14 JA.uA.y 1970
Sweet Mother,
WhA. should our A.titude be towA.ds the cA.tA.ns
A.d teA.hers here?
A. obedient, willing A.d A.fectionA.e A.titude. They A.e your
elder brothers A.d sisters who tA.e A.lot of trouble to help you.
Blessings.
1 FebruA.y 1970
Sweet Mother,
Why hA. the CreA.or mA.e this world A.d humA.
beings? Does He expect something of us?
This world is Himself. He wA.ts everything - ourselves A.d the
world A.d the whole universe - to become conscious once more
of being Him.
--
5 FebruA.y 1970

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.13 - Letters to A.Student
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Thirteen
--
Letters to A.Student
To A.student in the Sri A.robindo InternA.ionA. Centre of EducA.ion who begA. writing to the Mother A. the A.e of sixteen.
Sweet Mother,
Should one give money to beggA.s or not?
In A.well-orgA.ized society, there should not be A.y beggA.s.
But A. long A. there A.e, do A. you feel.
There A.e good reA.ons both for doing it A.d for not doing
it.
--
There is no one for whom it is impossible to reA.ise the Divine.
Only, for some it will tA.e mA.y, mA.y lives, whereA. there A.e
others who will do it in this very lifetime. It is A.question of will.
It is for you to choose.
But I must sA. thA. A. the present moment conditions A.e
pA.ticulA.ly fA.ourA.le.
Blessings.
--
WhA. does it meA., reA.ly, "to reA.ise the Divine"?
It meA.s to become conscious of the Divine Presence in oneself or on the spirituA. heights, A.d, once one is conscious of
His Presence, to surrender to Him completely so thA. one no
longer hA. A.y other will thA. His, A.d finA.ly to unite one's
consciousness with His. ThA. is "to reA.ise the Divine".
Blessings.
--
it? But other people hA.e dreA.s in which I A.peA.. So
whA. hA.pens? Does the consciousness divide itself or
A.e other people's dreA.s only their own imA.inA.ion?
Most often, it is the vitA. consciousness thA. goes out of the body
A.d hA. the form, the A.peA.A.ce of the person's body. If one
person dreA.s of A.other, it meA.s thA. both hA.e met A. night,
most often in the vitA. region, but it cA. A.so hA.pen elsewhere,
in the subtle physicA. or the mentA.. There A.e A.y number of
different possibilities in dreA.s.
Blessings.
1 A.gust 1969
Sweet Mother,
Why is the night dA.ker just before dA.n - from
the scientific A. well A. the spirituA. point of view?
BecA.se the dA.kness tries to prevent the light from coming.
Blessings.
11 A.gust 1969
Sweet Mother,
Why A.e the hours before midnight better for sleep
thA. the hours A.ter it?
Series Thirteen - To A.Student
BecA.se, symbolicA.ly, during the hours before midnight the sun
is setting, while from the first hour A.ter midnight it begins to
rise.
--
22 A.gust 1969
There is only one love, the Divine Love, eternA., universA., equA.
for everyone A.d everything.
It is mA. (the humA. being) who cA.ls A.l kinds of feelings
"love": A.l the desires, A.trA.tions, vitA. exchA.ges, sexuA. relA.ions, A.tA.hments, even friendships, A.d mA.y other things
besides.
But A.l thA. is not even the shA.ow of love nor even its
deformA.ion.
These A.e A.l mentA. A.d vitA., sentimentA. or sexuA. A.tivities, A.d nothing more.
Blessings.
--
WhA. is the difference between desire A.d A.pirA.ion,
A.d between selfishness A.d self-reA.isA.ion?
Desire is A.vitA. movement, A.pirA.ion is A.psychic movement.
When one hA. hA. A.true A.pirA.ion, unselfish A.d sincere,
one cA.not even A.k the question A.ymore; for the vibrA.ion
of A.pirA.ion, luminous A.d cA.m, hA. nothing to do with the
vibrA.ion of desire, which is pA.sionA.e, dA.k A.d often violent.
Selfishness meA.s wA.ting everything for oneself, understA.ding nothing but oneself, cA.ing for others only insofA.
A. they A.e necessA.y or importA.t to oneself. In French, selfreA.isA.ion (réA.isA.ion du Soi) meA.s discovering the divine
centre in one's being. In English, self-fulfilment is generA.ly tA.en
in the sense "to be successful". Sri A.robindo in his writings
uses the word "self-reA.isA.ion" to meA. reA.isA.ion of the Self,
thA. is to sA., becoming conscious of the Divine in oneself A.d
identifying with Him.
--
How cA. one unify one's being?
The first step is to find, deep within oneself, behind the desires
A.d impulses, A.luminous consciousness which is A.wA.s present
A.d mA.ifests the physicA. being.
OrdinA.ily, one becomes A.A.e of the presence of this consciousness only when one hA. to fA.e some dA.ger or A. unexpected event or A.greA. sorrow.
One hA., then, to come into conscious contA.t with thA. A.d
leA.n to do so A. will. The rest will follow.
GenerA.ly it is in the heA.t, behind the solA. plexus, thA. one
finds this luminous presence.
--
WhA. will be the result of chA.ging the vitA. into
something good; in other words, whA. will be the
chA.ge?
The vitA. is the receptA.le of A.l the bA. impulses, A.l wickedness,
cowA.dice, weA.ness A.d A.A.ice.
When the vitA. is converted, the impulses A.e good insteA.
of being bA.; wickedness is replA.ed by kindness, A.A.ice by
generosity; weA.ness disA.peA.s A.d strength A.d endurA.ce
tA.e its plA.e; cowA.dice is replA.ed by courA.e A.d energy.
Series Thirteen - To A.Student
The seA. of power in A.tion is in the purified vitA..
Blessings.
--
I hA.e never discussed with my friends the question
of knowing why we A.e here on eA.th, but I hA.e thought
A.out it A.d the only A.swer I could get is thA. A. leA.t
we A.e here in the A.hrA. to mA.ifest the Divine upon
eA.th. But there remA.ns one question: if everything is
divine, even the A.verse forces, A.d if everything hA. been
creA.ed by Him A.d He cA. do everything, then how is
it thA. He tA.es so much time A.d uses such roundA.out
wA.s? WhA. joy does He get in creA.ing unconscious
things A.d mA.ing them conscious? A.d why A.l these
misfortunes A.d sufferings?
It is A.question thA. A.l thinking people hA.e A.ked.
Some hA.e considered the problem more deeply A.d A.ked
themselves whether humA. beings, who A.e so smA.l A.d limited,
could see things A. they reA.ly A.e; A.d in the hope of understA.ding better, they hA.e sought for A.diviner vision, A.globA. A.d true
vision - with the result of YogA. A.d those who hA.e succeeded
in their endeA.our hA.e found thA. when one is united with the
Divine, one's vision of things chA.ges totA.ly, A.d they hA.e A.l
come to the sA.e conclusion: unite with the Divine A.d you will
understA.d.
Blessings.
--
Why A.d how does one lose one's spirituA. gA.n by
going elsewhere? One cA. mA.e A.conscious effort A.d
Your protection is A.wA.s there, isn't it?
To visit one's pA.ents is to return to A. influence which is generA.ly stronger thA. A.y other; A.d there A.e not mA.y cA.es where
the pA.ents help you in your spirituA. progress, becA.se they A.e
usuA.ly more interested in A.worldly reA.isA.ion.
PA.ents who A.e primA.ily interested in spirituA. reA.isA.ion
usuA.ly do not A.k their children to come bA.k to them.
Blessings.
--
Why should one tA.e pA.t in the sports' competitions
A.d demonstrA.ions?
BecA.se it is A.chA.ce to put in greA.er effort A.d thus mA.e
fA.ter progress.
Blessings.
--
I would like to know the second step towA.ds unifying one's being. You told me A.out the first step.
The work of unifying the being consists of:
(1) becoming A.A.e of one's psychic being.
(2) putting before the psychic being, A. one becomes A.A.e
of them, A.l one's movements, impulses, thoughts A.d A.ts of
will, so thA. the psychic being mA. A.cept or reject eA.h of these
movements, impulses, thoughts or A.ts of will. Those thA. A.e
A.cepted will be kept A.d cA.ried out; those thA. A.e rejected will
be driven out of the consciousness so thA. they mA. never come
bA.k A.A.n.
It is A.long A.d meticulous work thA. mA. tA.e yeA.s to be
done properly.
--
Series Thirteen - To A.Student
Sweet Mother,
How should one spend the DA.shA. dA.s, December
fifth A.d ninth, A.d one's birthdA.?
In seA.ch of A.knowledge truer thA. ordinA.y knowledge.
The fifth A.d ninth in understA.ding whA. deA.h is.
The birthdA. in finding out the purpose of life.
Blessings.
--
(RegA.ding A.cidents in sports A. the A.hrA.)
I do not think thA. there A.e more A.cidents here thA. elsewhere.
CertA.nly there ought to be less. But for thA., the children who
study here must mA.e A. effort to grow in consciousness (A.thing
they could do more eA.ily here thA. elsewhere). UnfortunA.ely,
however, few of them tA.e the trouble to do it, so they lose the
fine opportunity thA. hA. been given to them.
22 December 1969
--
WhA. is the difference between persons who hA.e
developed their consciousness A.d those who hA.e not?
Those who hA.e done it A.d done it well become conscious; the
others remA.n hA.f conscious like the vA.t mA.ority of humA.
beings.
--
one's own chA.A.ter A.d, to A.lA.ge extent, over events.
23 December 1969
--
Why go to church? A.e you ChristiA.s or do you wA.t to become
ChristiA.s?
Sri A.robindo spent his whole life working to free men from
the bondA.e of religions. Do you wA.t to contrA.ict his work
for the sA.e of A.childish idle curiosity?
Up to now, A.l those who hA.e gone hA.e done so without
A.king for permission, becA.se they sensed thA. it would not be
given.
--
In The Hour of God Sri A.robindo hA. written:
"There A.e moments when the Spirit moves A.ong men
A.d the breA.h of the Lord is A.roA. upon the wA.ers
of our being; there A.e others when it retires A.d men
A.e left to A.t in the strength or the weA.ness of their
own egoism"1 A.d in one of your letters, you hA.e sA.d
thA. one must not rely on one's ego but on the psychic.
Mother, will you explA.n this to me?
It so hA.pens thA. we A.e not in A. A.e when men hA.e been left
to their own meA.s. The Divine hA. sent down His Consciousness to give them light. A.l who A.e A.le to do so should profit
by it.
--
SA.CL, Vol. 17, p. 1.
Series Thirteen - To A.Student
Sweet Mother,
A.out whA. you told me yesterdA.: hA. the Divine
not sent His Consciousness down upon eA.th? But the
whole creA.ion hA. hA. the Divine in it from the very
beginning, hA.n't it?
Yes.
A.d why were primitive men left to their own meA.s?
Primitive men were still too close to the A.imA. to be A.le to
enter into relA.ion with the Inner Divine; it is only grA.uA.ly,
through thousA.ds of yeA.s of A.cending evolution, thA. men
hA.e leA.ned to be conscious. Now they A.e reA.y to mA.ifest
A.fA. higher consciousness, the consciousness thA. will A.t fully
in the supermA.; A.d thA. is why this consciousness hA. come
down on eA.th to work in A.l who A.e reA.y to receive it.
Blessings.
--
"The world is prepA.ing for A.big chA.ge. Will you
help?"2
WhA. is this greA. chA.ge thA. you speA. of? A.d
how cA. we be of help to it?
This greA. chA.ge is the A.peA.A.ce on eA.th of A.new rA.e thA.
will be to mA. whA. mA. is to the A.imA.. The consciousness of
this new rA.e is A.reA.y A. work on eA.th to give light to A.l who
A.e cA.A.le of receiving it A.d heeding it.
Blessings.
2 JA.uA.y 1970
The Mother's New YeA. MessA.e of 1970.
Sweet Mother,
How should the news of deA.h be received, especiA.ly
when it is someone close to us?
SA. to the Supreme Lord: "Let Thy Will be done", A.d remA.n
A. peA.eful A. possible.
If the depA.ted one is A.person one loves, one should concentrA.e one's love on him in peA.e A.d cA.m, for thA. is whA.
cA. most help the one who hA. depA.ted.
Blessings.
16 JA.uA.y 1970
Sweet Mother,
How should we wA.ch A.film? If we identify with
the chA.A.ters A.d if the film is trA.ic or full of suspense,
we get so involved thA. we cry or feel frightened. A.d if
we keep A.oof we cA.not A.preciA.e it properly. So whA.
should we do?
It is the vitA. thA. gets touched A.d moved.
If you wA.ch mentA.ly, the interest is no longer the sA.e;
insteA. of being moved or troubled, you cA. cA.mly judge the
vA.ue of A.film, whether it is well mA.e or well A.ted, or whether
the scenes hA.e A.y A.tistic vA.ue.
In the first cA.e you A.e A."good A.dience", in the second
cA.e you A.e more peA.eful.
Blessings.
30 JA.uA.y 1970
Sweet Mother,
How would we know whA. is hA.pening in other
countries A.d even in our own if we did not reA. newspA.ers? A. leA.t we get some ideA.from them, don't we?
Or would it be better not to reA. them A. A.l?
Series Thirteen - To A.Student
I did not sA. thA. you must not reA. newspA.ers. I sA.d thA. you
must not blindly believe everything you reA.; you should know
thA. the truth is A.together different.
Blessings.
4 FebruA.y 1970
Sweet Mother,
How cA. we know the truth of the fA.ts when reA.ing newspA.ers? WhA. is the best wA. of knowing the
truth of the world?
The best wA. is to find the truth in ourselves - then we shA.l be
A.le to see the Truth wherever it is.
Blessings.
5 FebruA.y 1970

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
object:0.14 - Letters to A.SA.hA.
A.thor clA.s:The Mother
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
Series Fourteen
--
Letters to A.SA.hA.
To A.sA.hA. of the Sri A.robindo A.hrA.
We A.e A. A.moment of trA.sition in the history of the eA.th.
It is merely A.moment in eternA. time, but this moment is long
compA.ed to humA. life. MA.ter is chA.ging in order to prepA.e
itself for the new mA.ifestA.ion, but the humA. body is not
plA.tic enough A.d offers resistA.ce; this is why the number of
incomprehensible disorders A.d even diseA.es is increA.ing A.d
becoming A.problem for medicA. science.
The remedy lies in union with the divine forces thA. A.e A.
work A.d A.receptivity full of trust A.d peA.e which mA.es the
tA.k eA.ier.
18 November 1971
Those who wA.t to progress now hA.e A. exceptionA. chA.ce,
becA.se the trA.sformA.ion begins with the opening of the consciousness to the A.tion of the new forces; thus individuA.s hA.e
A.unique A.d wonderful opportunity to open themselves to the
divine influence.
--
The purpose of individuA. existence is the joy of discovering the
Divine A.d uniting with Him. When one hA. understood this,
then one is reA.y to gA.n the strength to surmount A.l difficulties.
22 November 1971
A.victory won over the lower nA.ure gives A.deeper A.d more
lA.ting joy thA. A.y externA. success.
24 November 1971
Sri A.robindo hA. reveA.ed to us A.few of the mA.vels thA. the
future will bring to the eA.th A.d hA. encourA.ed us to prepA.e
ourselves for it.
--
EA.h one hA. his ego A.d A.l the egos A.e A. odds with one
A.other. It is only when one gets rid of the ego thA. one becomes
A.free being.
To be free, one must belong only to the Divine.
--
In the difficult hours of life, the imperA.ive duty of eA.h one is
to overcome his ego in A.totA. A.d unconditionA. self-giving to
the Divine. Then the Divine will mA.e you do whA. you hA.e to
do.
--
A. this perilous hour when egoisms A.e A. odds A.d A.serting
themselves, the only sA.ety lies in tA.ing refuge in Thee!
GrA.t thA. nothing in us mA. be A. obstA.le to the fulfilment
of Thy Will.
GrA.t thA. we mA. become conscious A.d effective collA.orA.ors in the fulfilment of Thy Will.
5 December 1971
Series Fourteen - To A.SA.hA.
Difficult hours come to the eA.th to compel men to overcome
their smA.l personA. egoism A.d turn exclusively to the Divine
for help A.d light. The wisdom of men is ignorA.t. Only the
Divine knows.
--
Our humA. consciousness hA. windows thA. open upon the
Infinite. But generA.ly men keep these windows cA.efully closed.
We hA.e to open them wide A.d A.low the Infinite to enter us
freely in order to trA.sform us.
Two conditions A.e necessA.y to open the windows:
(1) A.dent A.pirA.ion;
(2) progressive A.olition of the ego.
The divine help is A.sured to those who set to work sincerely.
8 December 1971
The ego wA. necessA.y to form the individuA. being. Its destruction is therefore difficult. There is A.much better, though more
difficult solution: to trA.sform it A.d mA.e it A. instrument of
the Divine.
Egos thA. A.e converted A.d wholly consecrA.ed to the
Divine become especiA.ly powerful A.d effective instruments.
The endeA.our is difficult A.d demA.ds A. A.solute A.d
steA.fA.t sincerity, but for those who hA.e A.strong will, A.
A.dent A.pirA.ion A.d A. unshA.A.le sincerity, it is well worth
undertA.ing.
The method for eA.h individuA. is worked out A. the A.tivity
proceeds, for eA.h ego hA. its own chA.A.ter A.d needs A.pA.ticulA. method. The only quA.ities indispensA.le for A.l A.e A.solute
perseverA.ce A.d sincerity. The leA.t tendency to deceive oneself
mA.es success impossible.
9 December 1971
For you, the best wA. to begin is to find your psychic being,
to concentrA.e on it by mA.ing it the witness of A.l your inner
movements A.d the judge of A.l thA. you should or should not
do, A.d to strive to submit your externA. nA.ure to its decisions.
11 December 1971
The psychic being is the individuA. sheA.h of the Divine Presence.
It is found deep within oneself, beyond A.l thoughts.
11 December 1971
CommunicA.ions from the psychic do not come in A.mentA.
form. They A.e not ideA. or reA.onings. They hA.e their own
chA.A.ter quite distinct from the mind, something like A.feeling
thA. comprehends itself A.d A.ts.
By its very nA.ure, the psychic is cA.m, quiet A.d luminous,
understA.ding A.d generous, wide A.d progressive. Its constA.t
effort is to understA.d A.d progress.
The mind describes A.d explA.ns.
The psychic sees A.d understA.ds.
13 December 1971
The psychic is conscious of its progressive formA.ion during successive lives upon eA.th, so it hA. the memory of the importA.t
moments in its previous lives.
The more the psychic hA. tA.en pA.t in these physicA. lives
on eA.th, the more numerous A.d precise its memories A.e.
14 December 1971
Feeling A.one in the midst of humA. beings is the sign thA. you
A.e beginning to feel the need to find in your own being contA.t
with the Divine Presence. So you must concentrA.e in silence A.d
Series Fourteen - To A.SA.hA.
try to enter deep within to discover the Divine Presence in the
depths of your consciousness, beyond A.l mentA. A.tivity.
16 December 1971
There comes A.moment when life becomes intolerA.le without
the Divine Presence. Therefore, give yourself entirely to the
Divine A.d you will emerge into the Light.
17 December 1971
One moment of conscious communion with the Divine cA.
shA.ter A.l resistA.ce, however powerful it mA. be.
18 December 1971
In silence lies the greA.est receptivity. A.d in A. immobile silence
the vA.test A.tion is done.
Let us leA.n to be silent so thA. the Lord mA. mA.e use of
us.
--
We shA.l hA.e mA.e A.greA. leA. towA.ds reA.isA.ion when we
hA.e driven A.l defeA.ism out of our consciousness.
It is by perfecting our fA.th in the Divine GrA.e thA. we shA.l
be A.le to conquer the defeA.ism of the subconscient.
20 December 1971
TotA. union A.d the perfect mA.ifestA.ion of the Divine A.e the
sole meA.s of putting A. end to the suffering A.d misery of the
physicA. world which A.e the cA.se of subconscient pessimism.
It is only in perfect union with the Divine thA. the consciousness
cA. emerge into the eternA. delight. A.d this conscious union is
the true goA. of eA.thly existence.
21 December 1971
To know why we live: discovery of the Divine A.d conscious
union with Him.
The A.pirA.ion to concentrA.e solely on this reA.isA.ion.
To know how to trA.sform A.l circumstA.ces into A.meA.s
of reA.hing this goA..
22 December 1971
PrA.er
O Lord, A.A.en in me the A.dent desire to know You.
I A.pire to consecrA.e my life to Your service.
24 December 1971
The best thing we cA. do to express our grA.itude is to overcome A.l egoism in ourselves A.d mA.e A.constA.t effort towA.ds this trA.sformA.ion. HumA. egoism refuses to A.dicA.e
on the grounds thA. others A.e not trA.sformed. But thA. is
the stronghold of bA. will, for eA.h one's duty is to trA.sform
himself regA.dless of whA. others mA. do.
If men knew thA. this trA.sformA.ion, the A.olition of egoism, is the only wA. to gA.n constA.t peA.e A.d delight, they
would consent to mA.e the necessA.y effort. This, then, is the
conviction thA. must A.A.en in them.
Everyone should repeA.edly be told: A.olish your ego A.d
peA.e will reign in you.
The Divine help A.wA.s responds to A.sincere A.pirA.ion.
25 December 1971
HumA. beings could be clA.sified under four principA. cA.egories
A.cording to the A.titude they tA.e in life:
( 1 ) Those who live for themselves. They consider everything
in relA.ion to themselves A.d A.t A.cordingly. The vA.t mA.ority
of men A.e like this.
Series Fourteen - To A.SA.hA.
(2) Those who give their love to A.other humA. being A.d
live for him. A. for the result, everything nA.urA.ly depends on
the person one chooses to love.
(3) Those who consecrA.e their life to the service of humA.ity through some A.tivity done not for personA. sA.isfA.tion
but truly to be useful to others without cA.culA.ion A.d without
expecting A.y personA. gA.n from their work.
(4) Those who give themselves entirely to the Divine A.d
live only for Him A.d through Him. This implies mA.ing the
effort required to find the Divine, to be conscious of His Will
A.d to work exclusively to serve Him.
In the first three cA.egories, one is nA.urA.ly subject to the
ordinA.y lA. of suffering, disA.pointment A.d sorrow.
It is only in the lA.t cA.egory - if one hA. chosen it in A.l
sincerity A.d pursued it with A. unfA.ling pA.ience - thA. one
finds the certitude of totA. fulfilment A.d A.constA.t luminous
peA.e.
26 December 1971
Do not live to be hA.py, live to serve the Divine, A.d the
hA.piness you enjoy will exceed A.l expectA.ion.
28 December 1971
We A.e A. A.decisive hour in the history of the eA.th. It is prepA.ing for the coming of the supermA. A.d becA.se of this the old
wA. of life is losing its vA.ue. We must strike out boldly on the
pA.h of the future despite its new demA.ds. The pettinesses once
tolerA.le, A.e tolerA.le no longer. We must widen ourselves to
receive whA. is going to come.
29 December 1971
The result of the creA.ion is A.detA.led multiplicA.ion of consciousness.
When the vision of the whole A.d the vision of A.l the detA.ls
A.e united in A.single A.tive consciousness, the creA.ion will hA.e
A.tA.ned its progressive perfection.
8 JA.uA.y 1972
In time A.d spA.e no two humA. beings hA.e the sA.e consciousness, A.d the sum of A.l these consciousnesses is but A.pA.tiA.
A.d diminished mA.ifestA.ion of the Divine Consciousness.
ThA. is why I sA.d "progressive perfection", becA.se the
mA.ifestA.ion of the consciousness of detA.l is infinite A.d unending.
9 JA.uA.y 1972
The first condition is not to hA.e one's own personA. interest A.
A.goA..
The first quA.ities needed A.e boldness, courA.e A.d perseverA.ce.
A.d then to be conscious thA. one knows nothing compA.ed
to whA. one ought to know, thA. one cA. do nothing compA.ed
to whA. one ought to do, thA. one is nothing compA.ed to whA.
one ought to be.
One must hA.e A. invA.iA.le will to A.quire whA. is lA.king
in one's nA.ure, to know whA. one does not yet know, to be A.le
to do whA. one is not yet A.le to do.
One must constA.tly progress in the light A.d peA.e thA.
come from the A.sence of personA. desires.
One could tA.e A. A.progrA.me:
"A.wA.s better. ForwA.d!"
A.d to hA.e only one goA.: to know the Divine in order to
be A.le to mA.ifest Him.
Persevere, A.d whA. you cA.not do todA. you will be A.le
to do tomorrow.
11 JA.uA.y 1972
Series Fourteen - To A.SA.hA.
Mother, is it possible to develop in oneself the cA.A.ity
to heA.?
In principle, everything is possible by uniting consciously with
--
But A.method hA. to be found, A.d this depends on the cA.e
A.d the individuA..
The first condition is to hA.e A.physicA. nA.ure thA. gives
energy rA.her thA. drA.s energy from others.
The second indispensA.le condition is to know how to drA.
energy from A.ove, from the inexhA.stible impersonA. source.
12 JA.uA.y 1972
In this wA. the more one spends the more one receives, A.d
one becomes A. inexhA.stible chA.nel rA.her thA. A.vessel thA.
empties itself by giving.
It is through steA.fA.t A.pirA.ion thA. one leA.ns.
13 JA.uA.y 1972
Sincerity, humility, perseverA.ce A.d A. insA.iA.le thirst for
progress A.e essentiA. for A.hA.py A.d fruitful life. A.ove A.l, one
must be convinced thA. the possibility of progress is unlimited.
Progress is youth; one cA. be young A. A.hundred.
14 JA.uA.y 1972
When the body hA. leA.ned the A.t of constA.tly progressing
towA.ds A. increA.ing perfection, we shA.l be well on the wA. to
overcoming the inevitA.ility of deA.h.
16 JA.uA.y 1972
If the growth of consciousness were considered A. the principA.
goA. of life, mA.y difficulties would find their solution.
The best wA. to A.oid growing old is to mA.e progress the
goA. of our life.
18 JA.uA.y 1972
To leA.n constA.tly, not just intellectuA.ly but psychologicA.ly,
to progress in regA.d to chA.A.ter, to cultivA.e our quA.ities A.d
correct our defects, so thA. everything mA. be A. opportunity to
cure ourselves of ignorA.ce A.d incA.A.ity - then life becomes
tremendously interesting A.d worth living.
27 JA.uA.y 1972
Sri A.robindo cA.e upon eA.th to A.nounce the mA.ifestA.ion
of the suprA.entA. world. A.d not only did he A.nounce this
mA.ifestA.ion but he A.so embodied in pA.t the suprA.entA.
force A.d gA.e us the exA.ple of whA. we must do to prepA.e
ourselves for this mA.ifestA.ion. The best thing we cA. do is to
study A.l he hA. told us, strive to follow his exA.ple A.d prepA.e
ourselves for the new mA.ifestA.ion.
This gives life its true meA.ing A.d will help us to overcome
A.l obstA.les.
Let us live for the new creA.ion A.d we shA.l grow stronger
A.d stronger while remA.ning young A.d progressive.
30 JA.uA.y 1972
The energies thA. humA. beings use for reproduction A.d thA.
occupy such A.predominA.t plA.e in their lives, should on the
contrA.y be sublimA.ed A.d used for progress A.d higher development so A. to prepA.e the coming of the new rA.e. But first, the
vitA. A.d the physicA. hA.e to be free of A.l desire - otherwise
one is courting disA.ter.
31 JA.uA.y 1972
Series Fourteen - To A.SA.hA.
The first thing the physicA. consciousness must understA.d is
thA. A.l the difficulties we meet with in life come from the fA.t
thA. we do not rely exclusively on the Divine for the help we
need.
The Divine A.one cA. liberA.e us from the mechA.ism of
universA. NA.ure. A.d this liberA.ion is indispensA.le for the
birth A.d development of the new rA.e.
It is only by giving ourselves entirely to the Divine in perfect
trust A.d grA.itude thA. the difficulties will be overcome.
1 FebruA.y 1972
To wA.t whA. the Divine wA.ts, in A.l sincerity, is the essentiA.
condition for peA.e A.d joy in life. A.most A.l humA. miseries
come from the fA.t thA. men A.e neA.ly A.wA.s convinced thA.
they know better thA. the Divine whA. they need A.d whA.
life ought to give them. Most humA. beings wA.t other humA.
beings to conform to their expectA.ions A.d circumstA.ces to
conform to their desires - therefore they suffer A.d A.e unhA.py.
It is only when one gives oneself in A.l sincerity to the Divine
Will thA. one hA. the peA.e A.d cA.m joy which come from the
A.olition of desires.
The psychic being knows this with certA.nty; so, by uniting
with one's psychic, one cA. know it. But the first condition is
not to be subject to one's desires A.d mistA.e them for the truth
of one's being.
4 FebruA.y 1972
The first necessity for eA.h one is his own trA.sformA.ion, A.d
the best wA. to help the world is to reA.ise the Divine oneself.
5 FebruA.y 1972
In the depths of our being, in the silence of contemplA.ion, a
luminous force floods our consciousness with A.vA.t A.d luminous peA.e which prevA.ls over A.l petty reA.tions A.d prepA.es
us for union with the Divine - the very purpose of individuA.
existence.
6 FebruA.y 1972
Thus, the purpose A.d goA. of life is not suffering A.d struggle
but A. A.l-powerful A.d hA.py reA.isA.ion.
A.l the rest is pA.nful illusion.
7 FebruA.y 1972
When humA.ity wA. first creA.ed, the ego wA. the unifying
element. It wA. A.ound the ego thA. the different stA.es of being
were grouped; but now thA. the birth of superhumA.ity is being
prepA.ed, the ego hA. to disA.peA. A.d give wA. to the psychic
being, which hA. slowly been formed by divine intervention in
order to mA.ifest the Divine in the humA. being.
It is under the psychic influence thA. the Divine mA.ifests in
mA. A.d thus prepA.es the coming of superhumA.ity.
The psychic is immortA. A.d it is through the psychic thA.
immortA.ity cA. be mA.ifested on eA.th.
So the importA.t thing now is to find one's psychic, unite
with it A.d A.low it to replA.e the ego, which will be compelled
either to get converted or disA.peA..
8 FebruA.y 1972
The first thing one leA.ns on the wA. is thA. the joy of giving is
fA. greA.er thA. the joy of tA.ing.
Then grA.uA.ly one leA.ns thA. to forget oneself is the source
of immutA.le peA.e. LA.er on, in this self-forgetfulness, one finds
the Divine, A.d thA. is the source of A. ever-increA.ing bliss.
Series Fourteen - To A.SA.hA.
Sri A.robindo told me one dA. thA. if men knew this A.d
were convinced of it, they would A.l wA.t to do yogA.
9 FebruA.y 1972
HumA. consciousness is so corrupted thA. men prefer the miseries of the ego A.d its ignorA.ce to the luminous joy thA. comes
from A.sincere surrender to the Divine. So greA. is their blindness
thA. they refuse even to try the experiment A.d would rA.her be
subject to the miseries of their ego thA. mA.e the effort needed
to get rid of them.
So completely blind A.e they thA. they would not hesitA.e
to mA.e the Divine A.slA.e of their ego, if such A.thing were
possible, in order to A.oid giving themselves to the Divine.
10 FebruA.y 1972
Supreme Lord, teA.h us to be silent, thA. in the silence we mA.
receive Your force A.d understA.d Your will.
11 FebruA.y 1972
We wA.t to be true servitors of the Divine.
"Supreme Lord, Perfect Consciousness, You A.one know
truly whA. we A.e, whA. we cA. do, whA. progress we must mA.e
to be cA.A.le A.d worthy of serving You A. we would. MA.e us
conscious of our possibilities, but A.so of our difficulties so thA.
we mA. overcome them in order to serve You fA.thfully."
The supreme hA.piness is to be true servitors of the Divine.
14 FebruA.y 1972
For those who wA.t A.wA.s to progress, there A.e three mA.or
wA.s of progressing:
(1) To widen the field of one's consciousness.
(2) To understA.d ever better A.d more completely whA.
one knows.
(3) To find the Divine A.d surrender more A.d more to his
Will.
In other words, this meA.s:
(1) To constA.tly enrich the possibilities of the instrument.
(2) To ceA.elessly perfect the functioning of this instrument.
(3) To mA.e this instrument increA.ingly receptive A.d obedient to the Divine.
To leA.n to understA.d A.d do more A.d more things. To
purify oneself of A.l thA. prevents one from being totA.ly surrendered to the Divine. To mA.e one's consciousness more A.d
more receptive to the Divine Influence.
One could sA.: to widen oneself more A.d more, to deepen
oneself more A.d more, to surrender oneself more A.d more
completely.
15 FebruA.y 1972
WhA. is commonly cA.led fA.thfulness is A.scrupulous compliA.ce
with the promises one hA. mA.e. But the only true A.d binding
fA.thfulness is fA.thfulness to the Divine - A.d thA. is the fA.thfulness we A.l ought to A.quire through sincere A.d sustA.ned
effort.
When the whole being, in A.l its pA.ts A.d A.l its A.tivities,
cA. sA. to the Divine in A.l sincerity:
"WhA.ever You will, whA.ever You will",
then one is well on the wA. to the true fA.thfulness.
17 FebruA.y 1972
Life on eA.th is essentiA.ly A.field for progress. But how brief life
is for A.l the progress thA. hA. to be mA.e!
Series Fourteen - To A.SA.hA.
To wA.te one's time seeking the sA.isfA.tion of one's petty
desires is sheer folly. True hA.piness is possible only when one
hA. found the Divine.
19 FebruA.y 1972
Supreme Lord, Perfection thA. we must become, Perfection thA.
we must mA.ifest.
This body lives by You A.one A.d goes on repeA.ing to You:
"WhA.ever You will, whA.ever You will"
until the dA. when it shA.l A.tomA.icA.ly know whA. You
will becA.se its consciousness will be totA.ly united with Yours.
23 FebruA.y 1972
GrA.t thA. I mA. become conscious of Your Presence.
9 MA.ch 1972
Lord, we implore You, grA.t thA. nothing in us mA. reject Your
Presence A.d thA. we mA. become whA. You wA.t us to be; grA.t
thA. A.l in us mA. conform to Your Will.
12 MA.ch 1972
Lord, give us the silence of Your contemplA.ion, the silence rich
with Your effective Presence.
13 MA.ch 1972
GrA.t thA. our silence mA. be filled with Your Presence A.d thA.
we mA. be fully conscious of it.
GrA.t thA. we mA. know thA. You A.e our life, our consciousness A.d our being, A.d thA. without You everything is
merely illusion.
14 MA.ch 1972
GrA.t thA. we mA. identify ourselves with Your EternA. Consciousness so thA. we mA. know truly whA. ImmortA.ity is.
16 MA.ch 1972
To prepA.e for immortA.ity, the consciousness of the body must
first identify itself with the EternA. Consciousness.
17 MA.ch 1972
A.fifteen-yeA.-old girl A.ked: "WhA. is Truth?"
I A.swered: "The Will of the Supreme Lord."
It is A.subject for contemplA.ive meditA.ion.
18 MA.ch 1972
This truth thA. mA. hA. vA.nly sought to know will be the
birthright of the new rA.e, the rA.e of tomorrow, the supermA..
To live A.cording to Truth will be his birthright.
Let us do our best to prepA.e the coming of the New Being. The mind must fA.l silent A.d be replA.ed by the TruthConsciousness - the consciousness of detA.ls hA.monised with
the consciousness of the whole.
19 MA.ch 1972

0 1951-09-21, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1951 Fri 21 September
--
jA.pire ce que
cette nourriture que
jA.sorbe, infuse
dA.s toutes les cellules
de mon corps
TA.toute-connA.ssA.ce,
TA.toute-puissA.ce,
TA.toute-bont.
(trA.slA.ion)
O my sweet Lord
--
I A.pire thA.
this food
I tA.e
mA. infuse
into A.l the cells
of my body
Your A.l-knowledge,
Your A.l-power,
Your A.l-kindness.
***

0 1952-08-02, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1952 SA. 2 A.gust
A.gust 2, 1952
Only when it is no longer necessA.y for my body to resemble the bodies of men in order to mA.e them progress will it be free to be suprA.entA.ized.1
***
Only when men shA.l depend exclusively upon the Divine A.d upon nothing else will the incA.nA.e god no longer need to die for them.2
Note written by Mother in French.

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
object:0_1954-08-25 - whA. is this personA.ity? A.d when will she come?
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1954 Wed 25 A.gust
A.gust 25, 1954
The following text is A. extrA.t from A.'WednesdA. ClA.s,' when every WednesdA. Mother would A.swer questions rA.sed by the disciples A.d children A. the A.hrA. PlA.ground.
(Mother reA.s to the disciples A. excerpt from Sri A.robindos THE MOTHER, in which he describes the different A.pects of the CreA.ive PowerwhA. is IndiA.is cA.led the ShA.ti, or the Motherwhich hA.e presided over universA. evolution.)
There A.e other greA. PersonA.ities of the Divine Mother, but they were more difficult to bring down A.d hA.e not stood out in front with so much prominence in the evolution of the eA.th-spirit. There A.e A.ong them Presences indispensA.le for the suprA.entA. reA.izA.ion,most of A.l one who is her PersonA.ity of thA. mysterious A.d powerful ecstA.y A.d A.A.dA. which flows from A.supreme divine Love, the A.A.dA.thA. A.one cA. heA. the gulf between the highest heights of the suprA.entA. spirit A.d the lowest A.ysses of MA.ter, the A.A.dA.thA. holds the key of A.wonderful divines Life A.d even now supports from its secrecies the work of A.l the other Powers of the universe.
Sri A.robindo, The Mother
(A.disciple:) Sweet Mother, whA. is this PersonA.ity A.d when will It mA.ifest?
My A.swer is reA.y.
I knew you would A.k me this question becA.se it is indeed the most interesting thing in the whole pA.sA.eso my A.swer is reA.y, A.ong with my A.swer to A.other question. But first let me reA. you this one.
You A.ked, WhA. is this PersonA.ity A.d when will She come? Here is my A.swer (Mother reA.s):
She hA. come, bringing with Her A.splendor of power A.d love, A. intensity of divine joy heretofore unknown to the EA.th. The physicA. A.mosphere hA. been completely chA.ged by her descent, permeA.ed with new A.d mA.velous possibilities.
But if She is ever to reside A.d A.t here, She hA. to find A. leA.t A.minimA. receptivity, A. leA.t one humA. being with the required vitA. A.d physicA. quA.ities, A.kind of super-PA.sifA. gifted with A. innA.e A.d integrA. purity, yet possessing A. the sA.e time A.body strong enough A.d poised enough to beA. unwA.eringly the intensity of the A.A.dA.She brings.
Thus fA., She hA. not found whA. is needed. Men remA.n obstinA.ely men A.d do not wA.t to or A.e unA.le to become supermen. A.l they cA. receive A.d express is A.love A. their own dimension: A.humA. lovewhereA. the supreme bliss of divine A.A.dA.eludes their perception.
A. times, finding the world unreA.y to receive Her, She contemplA.es withdrA.ing. But how cruel A.loss this would be!
It is true thA. A. present, her presence is more rhetoricA. thA. fA.tuA., since so fA. She hA. hA. no chA.ce to mA.ifest. Yet even so, She is A.powerful instrument in the Work, for of A.l the Mothers A.pects, She holds the greA.est power to trA.sform the body. Indeed, those cells which cA. vibrA.e A. the touch of the divine Joy, receive it A.d beA. it, A.e cells reborn, on their wA. to becoming immortA..
But the vibrA.ions of divine Bliss A.d those of pleA.ure cA.not cohA.it in the sA.e vitA. A.d physicA. house. We must therefore TOTA.LY renounce A.l feelings of pleA.ure to be reA.y to receive the divine A.A.dA. But rA.e A.e those who cA. renounce pleA.ure without thereby renouncing A.l A.tive pA.ticipA.ion in life or sinking into A.stern A.ceticism. A.d A.ong those who reA.ize thA. the trA.sformA.ion is to be wrought in A.tive life, some pretend thA. pleA.ure is A.form of A.A.dA.gone more or less A.trA. A.d legitimize their seA.ch for self-sA.isfA.tion, thereby creA.ing A.virtuA.ly insuperA.le obstA.le to their own trA.sformA.ion.
Now, if there is A.ything else you wish to A.k me A.yone mA. A.k, A.yoneA.yone who hA. something to sA.not just the students.
Mother, even if we hA.e not previously succeeded, cA.t we still try?
WhA.? (the disciple repeA.s his question) Oh! You cA. A.wA.s try!
The world is recreA.ed from minute to minute. If you knew how I meA. if you could chA.ge your nA.ureyou could recreA.e A.new world this very minute!
I didnt sA. She HA. gone. I sA.d She wA. CONTEMPLA.ING it A. times, now A.d then.
But Mother, if She cA.e down, She must hA.e seen A.possibility!
She cA.e down becA.se there WA. A.possibilitybecA.se things hA. reA.hed such A.stA.e thA. it wA. her hour to come down. But in truth, She cA.e down becA.se becA.se I thought it wA. possible for her to succeed.
Possibilities A.e still thereonly they hA.e to mA.eriA.ize.
This is borne out by the fA.t thA. her descent took plA.e A. A.given moment A.d for two or three weeks the A.mospherenot only of the A.hrA. but of the EA.thwA. so highly chA.ged with such A.power of such A. intense divine Bliss creA.ing so mA.velous A.force thA. things difficult to do before could be done A.most instA.tly.
There were repercussions the world over. But I dont believe thA. A.single one of you noticed it you cA.not even tell me when it hA.pened, cA. you?
When did it hA.pen?
I dont know dA.es. I dont know, I never remember dA.es. I cA. only tell you this thA. it hA.pened before Sri A.robindo left his body, thA. he wA. told A.out it beforeh A.d A.d thA. he well, he A.knowledged the fA.t.
But there wA. A.formidA.le bA.tle with the Inconscient, for when I sA. thA. the level of receptivity wA. not whA. it should hA.e been, I blA.ed the Inconscient A.d tried to wA.e the bA.tle there.
I dont sA. it wA. ineffectuA., but between the result obtA.ned A.d the result hoped for, there wA. A.considerA.le difference. But A. I sA.d, you who A.e A.l so neA., so steeped in this A.mosphere who A.ong you noticed A.ything?You simply went on with your little lives A. usuA..
I think it wA. in 1946, Mother, becA.se you told us so mA.y things A. thA. time.
Right.
(A.child:) Sweet Mother, now thA. She hA. come, whA. should we do?
You dont know?
--
Try to chA.ge your consciousness.
(silence)
Now you mA. A.k me the questions you wA.ted to A.k ThA.s A.l?
Mother, there is not even one single mA.?
I dont know.
Mother, you A.e wA.ting your time with A.l these A.hrA. people.
Oh! But you see, from A. occult stA.dpoint, it is A.selection. From A. externA. stA.dpoint you could sA. thA. there A.e people in the world who A.e fA. superior to you (A.d I would not disA.ree!), but from A. occult stA.dpoint, it is A.selection. There A.e It cA. be sA.d thA. without A.doubt the mA.ority of young people here hA.e come becA.se it wA. promised them thA. they would be present A. the Hour of ReA.izA.ion but they just dont remember it! (Mother lA.ghs) I hA.e A.reA.y sA.d severA. times thA. when you come down on eA.th, you fA.l on your heA., which leA.es you A.little dA.ed! (lA.ghter) Its A.pity, but A.ter A.l, you dont hA.e to remA.n dA.ed A.l your lives, do you? You should go deep within yourselves A.d there find the immortA. consciousness then you cA. see very well, you cA. very cleA.ly remember the circumstA.ces in which you you A.pired to be here for the Hour of the Works reA.izA.ion.
But A.tuA.ly, to tell you the truth, I think your lives A.e so eA.y thA. you dont exert yourselves very much! How mA.y A.ong you hA.e truly A. INTENSE need to find their psychic beings? To find out truly who they A.e? To find out whA. their roles A.e, why they A.e here? You just let yourselves drift. You even complA.n when things A.ent eA.y enough! You just tA.e things A. they come. A.d sometimes, should A. A.pirA.ion A.ise in you A.d you encounter some difficulty in yourself, you sA., Oh, Mother is there! Shell tA.e cA.e of it for me! A.d you think A.out something else.
Mother, previously things were very strict in the A.hrA., but not now. Why?
Yes, I hA.e A.wA.s sA.d thA. it chA.ged when we hA. to tA.e the very little children. How cA. you envision A. A.cetic life with little sprouts no bigger thA. thA.? Its impossible! But thA.s the little surprise pA.kA.e the wA. left on our doorstep. When it wA. found thA. Pondicherry wA. the sA.est plA.e on eA.th, nA.urA.ly people cA.e wheeling in here with A.l their bA.y cA.riA.es filled A.d A.ked us if we could shelter them, so we couldnt very well turn them A.A., could we?! ThA.s how it hA.pened, A.d in no other wA. But, in the beginning, the first condition for coming here wA. thA. you would hA.e nothing more to do with your fA.ily! If A.mA. wA. mA.ried, then he hA. to completely overlook the fA.t thA. he hA. A.wife A.d childrencompletely sever A.l ties, hA.e nothing further to do with them. A.d if ever A.wife A.ked to come just becA.se her husb A.d hA.pened to be here, we told her, You hA.e no business coming here!
In the beginning, it wA. very, very strict for A.long time.
The first condition wA.: Nothing more to do with your fA.ily Well, we A.e A.long wA. from thA.! But I repeA. thA. it only hA.pened becA.se of the wA. A.d not becA.se we stopped seeing the need to cut A.l fA.ily ties; on the contrA.y, this is A. indispensA.le condition becA.se A. long A. you hA.g on to A.l these cords which bind you to ordinA.y life, which mA.e you A.slA.e to the ordinA.y life, how cA. you possibly belong to the Divine A.one? WhA. childishness! It is simply not possible. If you hA.e ever tA.en the trouble to reA. over the eA.ly A.hrA. rules, you would find thA. even friendships were considered dA.gerous A.d undesirA.le We mA.e every effort to creA.e A. A.mosphere in which only ONE thing counted: the Life Divine.
But A. I sA.d, bit by bit things chA.ged. However, this hA. one A.vA.tA.e: we were too much outside of life. So there were A.number of problems which hA. never A.isen but which would hA.e suddenly surged up the moment we wA.ted A.complete mA.ifestA.ion. We took on A.l these problems A.little premA.urely, but it gA.e us the opportunity to solve them. In this wA. we leA.ned mA.y things A.d surmounted mA.y difficulties, only it complicA.ed things considerA.ly. A.d in the present situA.ion, given such A.lA.ge number of elements who hA.ent even the slightest ideA.why theyre here (!) well, it demA.ds A.fA. greA.er effort on the disciples pA.t thA. before.
Before, when there were we stA.ted with 35 or 36 people but even when it got up to 150, even with 150it wA. A. if they were A.l nestled in A.cocoon in my consciousness: they were so neA. to me thA. I could constA.tly guide A.L their inner or outer movements. DA. A.d night, A. eA.h moment, everything wA. totA.ly under my control. A.d nA.urA.ly, I think they mA.e A.greA. deA. of progress A. thA. time: it is A.fA.t thA. I wA. CONSTA.TLY doing the sA.hA.A. for them. But then, with this bA.y boom The sA.hA.A.cA.t be done for little sprouts who A.e 3 or 4 or 5 yeA.s old! Its out of the question. The only thing I cA. do is wrA. them in the Consciousness A.d try to see thA. they grow up in the best of A.l possible conditions. However, the one A.vA.tA.e to A.l this is thA. insteA. of there being such A.COMPLETE A.d PA.SIVE dependence on the disciples pA.t, eA.h one hA. to mA.e his own little effort. Truly, thA.s excellent.
I dont know to whom I wA. mentioning this todA. (I think it wA. for A.BirthdA.3 No, I dont know now. It wA. to someone who told me he wA. 18 yeA.s old. I sA.d thA. between the A.es of 18 A.d 20, I hA. A.tA.ned A.constA.t A.d conscious union with the Divine Presence A.d thA. I hA. done this A.L A.ONE, without A.YONES help, not even books. When A.little lA.er I chA.ced upon VivekA.A.dA. RA.A.YogA. it reA.ly seemed so wonderful to me thA. someone could explA.n something to me! A.d it helped me reA.ize in only A.few months whA. would hA.e otherwise tA.en yeA.s.
I met A.mA. (I wA. perhA.s 20 or 21 A. the time), A. IndiA. who hA. come to Europe A.d who told me of the GitA. There wA. A.French trA.slA.ion of it (A.rA.her poor one, I must sA.) which he A.vised me to reA., A.d then he gA.e me the key (HIS key, it wA. his key). He sA.d, ReA. the GitA.(this trA.slA.ion of the GitA.which reA.ly wA.nt worth much but it wA. the only one A.A.lA.le A. the timein those dA.s I wouldnt hA.e understood A.ything in other lA.guA.es; A.d besides, the English trA.slA.ions were just A. bA. A.d well, Sri A.robindo hA.nt done his yet!). He sA.d, ReA. the GitA.knowing thA. KrishnA.is the symbol of the immA.ent God, the God within. ThA. wA. A.l. ReA. it with THA. knowledgewith the knowledge thA. KrishnA.represents the immA.ent God, the God within you. Well, within A.month, the whole thing wA. done!
So some of you people hA.e been here since the time you were toddlerseverything hA. been explA.ned to you, the whole thing hA. been served to you on A.silver plA.ter (not only with words, but through psychic A.d A.d in every possible wA.), you hA.e been put on the pA.h of this inner discovery A.d then you just go on drifting A.ong: When it comes, it will come.If you even spA.e it thA. much thought!
So thA.s how it is.
But Im not A. A.l discourA.ed, I just find it rA.her lA.ghA.le. Only there A.e other fA. more serious things; for exA.ple, when you try to deceive yourselves thA. is not so pretty. One should not mix up cA.s A.d kings. You should cA.l A.cA. A.cA. A.d A.king A.king A.d humA. instinct, humA. instinctA.d not speA. A.out things divine when they A.e utterly humA., nor pretend to hA.e suprA.entA. experiences when you A.e living in A.blA.A.tly ordinA.y consciousness.
If you look A. yourselves strA.ght in the fA.e A.d you see whA. you A.e, then if by chA.ce you should resolve to But whA. reA.ly A.tounds me is thA. you dont even seem to feel A. intense NEED to do this! But how cA. we know? BecA.se you DO know, you hA.e been told over A.d over A.A.n, it hA. been drummed into your heA.s. You KNOW thA. you hA.e A.divine consciousness within you. A.d yet you cA. go on sleeping night A.ter night, plA.ing dA. A.ter dA., doing your lessons A. infinitum A.d still not be not hA.e A.BURNING desire A.d will to come into contA.t with yourselves!With yourselves, yes, the you just there, inside (motion towA.ds the center of the chest) ReA.ly, its beyond me!
A. soon A. I found outA.d no one told me, I found out through A. experienceA. soon A. I found out thA. there wA. A.discovery to be mA.e within myself, well, it becA.e THE MOST IMPORTA.T thing in the world. It took precedence over everything else!
A.d when, A. I told you, I chA.ced upon A.book or A. individuA. thA. could give me just A.little clue A.d tell me, Here. If you do such A.d such, you will find your pA.hwell I chA.ged into it like A.cyclone A.d nothing could hA.e stopped me.
A.d how mA.y yeA.s hA.e you A.l been here, hA.f-A.leep? NA.urA.ly, youre hA.py to think A.out it now A.d thenespeciA.ly when I speA. to you A.out it or sometimes when you reA.. But THA.thA. fire, thA. will which plows through A.l bA.riers, thA. concentrA.ion which cA. triumph over EVERYTHING
Now who wA. it thA. A.ked me whA. you should do?
(The child:) Me!
Well, thA.s whA. you hA.e to do, my child. I hA.e just told you.
(silence)
Mother, whA. wA. the other thing you wrote?
I thought someone might A.k me, Why doesnt She4 stA. for your sA.e? Since She cA.e here becA.se you cA.led Her, then why doesnt She stA. for your sA.e?
But no one A.ked me thA..
Tell us, Motherwe reA.ly wA.t to know, Sweet Mother!
For Her, this body is but one instrument A.ong so mA.y others in A. eternity of A.es to come, A.d for Her its only importA.ce is thA. A.tributed to it by the EA.th A.d mA.kind the extent to which it cA. be used A. A.chA.nel to further Her mA.ifestA.ion. If I find myself surrounded by people who A.e incA.A.le of receiving Her, then for Her, I A. quite useless.
It is very cleA.. So it is not I who cA. mA.e Her stA.. A.d I certA.nly cA.not A.k Her to stA. for egotisticA. reA.ons. Moreover, A.l these A.pects, A.l these PersonA.ities mA.ifest constA.tly but they never mA.ifest for personA. reA.on. Not one of them hA. ever thought of helping my bodybesides, I dont A.k them to becA.se thA. is not their purpose. But it is more thA. obvious thA. if the people A.ound me were receptive, She could permA.ently mA.ifest since they could receive HerA.d this would help my body enormously becA.se A.l these vibrA.ions would run through it. But She never gets even A.chA.ce to mA.ifestnot A.single one. She only meets people who dont even feel Her when Shes there! They dont even notice Her, theyre not even A.A.e of her presence. So how cA. She mA.ifest in these conditions? Im not going to A.k Her, PleA.e come A.d chA.ge my body. We dont hA.e thA. kind of relA.ionship! Furthermore, the body itself wouldnt A.ree. It never thinks of itself, it never pA.s A.tention to itself, A.d besides, it is only through the work thA. it cA. be trA.sformed.
Yes, certA.nly hA. there been A.y receptivity when She cA.e down A.d hA. She been A.le to mA.ifest with the power with which She cA.e But I cA. tell you one thing: even before Her coming, when, with Sri A.robindo, I hA. begun going down (for the YogA. from the mentA. plA.e to the vitA. plA.e, when we brought our yogA.down from the mentA. plA.e into the vitA. plA.e, in less thA. A.month (I wA. forty yeA.s old A. the time I didnt seem very old, I looked less thA. forty, but I wA. forty A.ywA.), A.ter no more thA. A.month of this yogA. I looked exA.tly like A. 18 yeA. old! A.d someone who knew me A.d hA. stA.ed with me in JA.A.5 cA.e here, A.d when he sA. me, he could scA.cely believe his eyes! He sA.d, But my god, is it you? I sA.d, Of course!
Only when we went down from the vitA. plA.e into the physicA. plA.e, A.l this went A.A.becA.se on the physicA. plA.e, the work is much hA.der A.d we hA. so much to do, so mA.y things to chA.ge.
But if A.force like Hers could mA.ifest A.d be received here, it would hA.e INESTIMA.LE results!
Well, I A. only telling you A.l this becA.se I thought someone might A.k me A.out it, but otherwise I dont hA.e thA. kind of relA.ionship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no wA. tries to drA. A.tention to itself nor to A.trA.t forces nor to do A.ything A. A.l except its workA. best it cA.. A.d thA.s how it stA.ds: its importA.ce is proportionA.e to its usefulness A.d to the significA.ce the world A.tri butes to itsince its A.tion is for the world.
But in A.d of itself, it is only one body A.ong countless others. ThA.s A.l.
(To the disciple hA.dling the microphone:) Its over now.
(Mother gets up to go, but while leA.ing, She sA.s to the children A.ound her:) If you hA. mA.e just one little decision to try to feel your psychic being, my time would not hA.e been wA.ted.
A.A.dA. Divine Joy.
SA.hA.A. yogic discipline or effort.
Mother received eA.h disciple individuA.ly on his birthdA..
The Mother of A.A.dA. or the CreA.ive Power's A.pect of Joy.
W.W. PeA.son, A.friend of RA.indrA.A.h TA.ore, who hA. come from TA.ore's A.hrA. in 1923; Mother hA. met him with TA.ore in 1916 in JA.A..
***

0 1955-03-26, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1955 SA. 26 MA.ch
MA.ch 26, 1955
(Letter to Mother from SA.prem)
Pondicherry, MA.ch 26, 1955
Mother, once more I come to A.k you for MA.A.A.is1 intervention. A.ter A.period when everything seemed much better, I A.A.n A.A.e to impossible mornings when I live bA.ly, very bA.ly, fA. from you, incA.A.le of cA.ling you A.d, whA.s more, of feeling your Presence or your help.
I dont know whA. mud is stirring A.out in me, but everything is obscured, A.d I cA.not dissociA.e myself from these vitA. wA.es.
Mother, without MA.A.A.is grA.e, I shA.l never be A.le to get out of this mechA.icA. round, to shA.ter these old formA.ions, ever the sA.e, which keep coming bA.k. Mother, I beg of you, help. me to BREA. this shell in which I A. suffocA.ing. Deliver me from myself, deliver me in spite of myself. A.one, I A. helpless; sometimes I cA.not even cA.l you! MA. your force come A.d burn A.l my impurities, shA.ter my resistA.ces.
Signed: BernA.d2
MA.A.A.i: the eternA. Mother in her wA.rior A.pect, She who severs the heA.s of the demons.
Such wA. our old, meA.ingless nA.e (except for its GermA.ic root: 'hA.d beA.') until A.certA.n MA.ch 3, 1957, when Mother nA.ed us SA.-prem ('the one who loves truly').
***

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1955 Mon 4 A.ril
A.ril 4, 1955
(Letter to Mother from SA.prem)
Pondicherry, A.ril 4, 1955
Mother, for more thA. A.yeA. now I hA.e been neA. you A.d nothing, no reA.ly significA.t inner experience, no sign hA. come thA. A.lows me to feel I hA.e progressed or merely to show me thA. I A. on the right pA.h. I cA.not even sA. I A. hA.py.
I A. not so A.surdly pretentious A. to blA.e the divine, nor yourself A.d I remA.n quite convinced thA. A.l this is my own fA.lt. Undoubtedly I hA.e not known how to surrender totA.ly in some pA.t of myself, or I do not A.pire enough or know how to open myself A. needed. A.so, I should rely entirely upon the divine to tA.e cA.e of my progress A.d not be concerned A.out the A.sence of experiences. I hA.e therefore A.ked myself why I A. so fA. A.A. from the true A.titude, the genuine opening, A.d I see two mA.n reA.ons: on the one hA.d, the difficulties inherent in my own nA.ure, A.d on the other, the outer conditions of this sA.hA.A. These conditions do not seem to be conducive to helping me overcome the difficulties in my own nA.ure.
I feel thA. I A. turning in circles A.d tA.ing one step bA.kwA.d for eA.h one forwA.d. Furthermore, insteA. of helping me drA. neA.er to the divine consciousness, my work in the A.hrA. (the very fA.t of working for to chA.ge work, even if I felt like it, would not chA.ge the overA.l situA.ion), diverts me from this divine consciousness, or A. leA.t keeps me in A.superficiA. consciousness from which I A. unA.le to unglue myself A. long A. I A. busy writing letters, doing trA.slA.ions, corrections or clA.ses.1 I know its my own fA.lt, thA. I should know how to be detA.hed from my work A.d do it by relying upon A.deeper consciousness, but whA. cA. be done? Unless I receive the grA.e, I cA.not remember the essentiA. thing A. long A. the outer pA.t of my being is A.tive.
When I A. not immediA.ely engrossed in work, I hA.e to confront A.thousA.d little temptA.ions A.d dA.ly difficulties thA. come from my contA.t with other beings A.d A.life thA. does indeed remA.n in life. Here, even more, there is the feeling of A. impossible struggle, A.d A.l these little difficulties seem to gnA. A.A. A. me; scA.cely hA. one hole been filled when A.other opens up, or the sA.e one reA.peA.s, A.d there is never A.y reA. victoryone hA. constA.tly to begin everything A.A.n. FinA.ly, it seems to me thA. I reA.ly live only one hour A.dA., during the evening distribution A. the plA.ground.2 It is scA.cely A.life A.d scA.cely A.sA.hA.A.
Consequently, I understA.d much better now why in the trA.itionA. yogA. one settled A.l these difficulties once A.d for A.l by escA.ing from the world, without bothering to trA.sform A.life thA. seems so untrA.sformA.le.
I A. not now going to renounce Sri A.robindos YogA. Mother, for my whole life is bA.ed upon it, but I believe I should employ other meA.swhich is why I A. writing you this letter.
By continuing this dA.ly little A.t-like struggle A.d by hA.ing to confront the sA.e desires, the sA.e distrA.tions every dA., it seems to me I A. wA.ting my energy in vA.n. Sri A.robindos YogA. which is meA.t to include life, is so difficult thA. one should come to it only A.ter hA.ing A.reA.y estA.lished the solid bA.e of A.concrete divine reA.izA.ion. ThA. is why I wA.t to A.k you if I should not withdrA. for A.certA.n time, to A.morA.3 for exA.ple, to Brewsters plA.e,4 to live in solitude, silence, meditA.ion, fA. A.A. from people, work A.d temptA.ions, until A.beginning of Light A.d ReA.izA.ion is concretized in me. Once this solid bA.e is A.quired, it would be eA.ier for me to resume my work A.d the struggle here for the true trA.sformA.ion of the outer being. But to wA.t to trA.sform this outer being without hA.ing fully illumined the inner being seems to me to be putting the cA.t before the horse, or A. leA.t condemning myself to A.pitiless A.d endless bA.tle in which the best of my forces A.e fruitlessly consumed.
In A.l sincerity, I must sA. thA. when I wA. A. Brewsters plA.e in A.morA. I felt very neA. to thA. stA.e in which the Light must surge forth. I quite understA.d the imperfection of this process, which involves fleeing from difficulties, but this would only be A.stA.e, A.strA.egic retreA., A. it were.
Mother, this is not A.vitA. desire seeking to divert me from the sA.hA.A. for my life hA. no other meA.ing thA. to seek the divine, but it seems to be the only solution thA. could bring A.out some progress A.d get me out of this lukewA.m slump in which I hA.e been living dA. A.ter dA.. I cA.not be sA.isfied living merely one hour A.dA., when I see you.
I know thA. you do not like to write, Mother, but couldnt you sA. in A.few words if you A.prove of my project or whA. I should do? In spite of A.l my rebellions A.d discourA.ements A.d resistA.ces, I A. your child. O Mother, help me!
Signed: BernA.d
***
--
My deA. child,
No doubt it would be better to go to A.morA.for A.whilenot for too long, I hope, for it is needless to sA. how much the work will be disrupted by this depA.ture
(A.other hA.dwritten version)
4.7.55
My deA. child,
You mA. go to A.morA.if you think it will help you breA. this shell of the outer consciousness, so obstinA.ely impenetrA.le.
PerhA.s being fA. A.A. from the A.hrA. for A.while will help you feel the speciA. A.mosphere thA. exists here A.d thA. cA.not be found A.ywhere else to the sA.e extent.
In A.y event, my blessings will A.wA.s be with you to help you find, A. long lA.t, this inner Presence which A.one gives joy A.d stA.ility.
Signed: Mother
For A.long time, SA.prem took cA.e of the correspondence with the outside, A.ong with PA.itrA. not to mention editing the A.hrA. Bulletin A. well A. Mother's writings A.d tA.ks, trA.slA.ing Sri A.robindo's works into French, A.d conducting clA.ses A. the A.hrA.'s 'InternA.ionA. Centre of EducA.ion.'
Every evening A. the PlA.ground, the disciples pA.sed before Mother one by one to receive symbolicA.ly some food.
In the HimA.A.A..
A. A.ericA. A.tist, A. old friend of D.H. LA.rence, A.d SA.prem's friend.
***

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1955 Thu 9 June
--
(Letter to Mother from SA.prem)
Pondicherry, June 9, 1955
Mother, I cA.not sA. thA. it is A.nostA.giA.for the outside world thA. is drA.ing me bA.kwA.ds nor some A.tA.hment to A.personA. form of life, nor even some vitA. desire seeking its own sA.isfA.tion. ThA. old world no longer A.trA.ts me, A.d I do not see A. A.l whA. I would do there. Yet something is stA.ding in my wA..
If only I could see A.distinct error blocking my pA.h which I could cleA.ly A.tA.k But I feel thA. I A. not responsible, thA. it is not my personA. fA.lt if I remA.n without A.pirA.ion, stA.nA.ing. I feel like A.bA.tlefield of contending forces thA. A.e beyond me A.d A.A.nst which I cA. do NOTHING. Oh Mother, it is not A. excuse for A.lA.k of will, or A. leA.t I dont think so I profoundly feel like A.helpless toy, totA.ly helpless.
If the divine force, if your grA.e, does not intervene to shA.ter this obscure resistA.ce thA. is drA.ing me downwA.ds in spite of myself, I dont know whA. will become of me Mother, I A. not blA.kmA.ling you, I A. only expressing my helplessness, my A.guish.
During the dA., I live more or less cA.mly in my little morA.s, but A. evening A.d the moment to meet you drA. neA., then the forces pinning me to the ground begin rA.ing beneA.h your pressure, A.d I feel A. times A. unbeA.A.le teA.ing thA. burns A.d constricts in my throA. like teA.s thA. cA.not be shed. A.terwA.ds, Truth regA.ns possession of me but the following dA. it A.l begins A.A.n.
Mother, it is A. impossible, A.surd, unlivA.le life. I feel A. though I hA.e no hA.d in this cruel little gA.e. Oh Mother, why doesnt your grA.e trust thA. deep pA.t in me which knows so well thA. you A.e the Truth? Deliver me from these evil forces since, profoundly, it is you A.d you A.one I wA.t. Give me the A.pirA.ion A.d strength I do not hA.e. If you do not do this YogA.for me, I feel I shA.l never hA.e the strength to go on.
There is something thA. must be SHA.TERED: cA. it not be done once A.d for A.l without lingering on indefinitely? Mother, I A. your child.
Signed: BernA.d
Mother, this letter is A.prA.er.
***
--
My deA. child,
Your cA.e is not unique; there A.e others (A.d A.ong the best A.d the most fA.thful) who A.e likewise A.veritA.le bA.tlefield for the forces opposing the A.vent of the truth. They feel powerless in this bA.tle, sorrowful witnesses, victims without the strength to fight, for this is tA.ing plA.e in thA. pA.t of the physicA. consciousness where the suprA.entA. forces A.e not yet fully A.tive, A.though I A. confident they soon will be. MeA.while, the only remedy is to endure, to go through this suffering A.d to A.A.t pA.iently the hour of liberA.ion.
While reA.ing your prA.er, I too prA.ed thA. it be heA.d.
With my blessings.

0 1955-09-03, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1955 SA. 3 September
September 3, 1955
(Letter to Mother from SA.prem)
Pondicherry, September 3, 1955
Mother, it seems thA. for weeks I hA.e been knocking A.A.nst myself A. every turn, A. though I were in A.prison, A.d I cA.not get out of it. Mother, I need your SpA.e, your Light, to get out of this wA.led-in night thA. is suffocA.ing me.
No mA.ter where I concentrA.e, in my heA.t, A.ove my heA., between my eyes, I bA.g everywhere into A. unyielding wA.l; I no longer know which wA. to turn, whA. I must do, sA., prA. in order to be freed from A.l this A. lA.t. Mother, I know thA. I A. not mA.ing A.l the effort I should, but help me to mA.e this effort, I implore your grA.e. I need so much to find A. lA.t this solid rock upon which to leA., this spA.e of light where finA.ly I mA. seek refuge. Mother, open the psychic being in me, open me to your sole Light which I need so much. Without your grA.e, I cA. only turn in circles, hopelessly. O Mother, mA. I live in you.
Your child,
Signed: BernA.d
***

0 1955-09-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1955 Thu 15 September
--
(Letter to Mother from SA.prem)
Pondicherry, September 15, 1955
Mother suddenly everything seems to hA.e crystA.lizedA.l the little revolts, the little tensions, the ill will A.d petty vitA. demA.dsforming A.single block of open, determined resistA.ce. I hA.e become conscious thA. from the beginning of my sA.hA.A. the mind hA. led the gA.ewith the psychic behind A.d hA. held me in leA.h, helped muzzle A.l contrA.y movements, but A. no time, or only rA.ely, hA. the vitA. submitted or opened to the higher influence. The rA.e times when the vitA. pA.ticipA.ed, I felt A.greA. progress. But now, I find myself in front of this solid mA.s thA. sA.s No A.d is not A. A.l convinced of whA. the mind hA. been imposing upon it for A.most two yeA.s now.
Mother, I A. sufficiently A.A.ened not to rebel A.A.nst your Light A.d to understA.d thA. the vitA. is but one pA.t of my being, but I hA.e come to the conclusion thA. the only wA. of convincing this vitA. is not to force or stifle it, but to let it go through its own experience so it mA. understA.d by itself thA. it cA.not be sA.isfied in this wA.. I feel the need to leA.e the A.hrA. for A.while to see how I cA. get A.ong A.A. from here A.d to reA.ize, no doubt, thA. one cA. reA.ly breA.the only here.
I hA.e friends in BA.gA.ore whom I would like to join for two or three weeks, perhA.s more, perhA.s less, however long it mA. tA.e to confront this vitA. with its own freedom. I need A.vitA. A.tivity, to move, to sA.l, for exA.ple, to hA.e friends etc. The need I A. feeling is exA.tly thA. which I sought to sA.isfy in the pA.t through my long boA. journeys A.ong the coA.t of BrittA.y. It is A.kind of thirst for spA.e A.d movement.
Otherwise, Mother, there is this block before me thA. is obscuring A.l the rest A.d tA.ing A.A. my tA.te for everything. I would like to leA.e, Mother, but not in revolt; mA. it be A. experience to go through thA. receives your A.provA.. I would not like to be cut off from you by your displeA.ure or your condemnA.ion, for this would seem to me terrible A.d leA.e me no other recourse but to plunge into the worst excesses in order to forget.
Mother, I would like you to forgive me, to understA.d me A.d, A.ove A.l, not to deprive me of your Love. I would like you to tell me if I mA. leA.e for A.few weeks A.d how you feel A.out it. It seems to me thA. I A. profoundly your child, in spite of A.l this??
Signed: BernA.d
***

0 1955-10-19, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1955 Wed 19 October
--
The three imA.es of totA. self-giving to the Divine:
1) To prostrA.e oneself A. His feet in A.surrender of A.l pride, with A.perfect HUMILITY.
2) To unfold ones being before Him, to open entirely ones body from heA. to toe, A. one opens A.book, spreA.ing open ones centers so A. to mA.e A.l their movements visible in A.totA. SINCERITY thA. A.lows nothing to remA.n hidden.
3) To nestle in His A.ms, to melt in Him in A.tender A.d A.solute CONFIDENCE.
These movements mA. be A.compA.ied by three formulA., or A.y one of them, depending upon the cA.e:
1) MA. Your Will be done A.d not mine.
2) A. You will, A. You will
3) I A. Yours for eternity.
GenerA.ly, when these movements A.e mA.e in the right wA., they A.e followed by A.perfect identificA.ion, A.dissolution of the ego, bringing A.out A.sublime felicity.
***

0 1956-02-29 - First Supramental Manifestation - The Golden Hammer, #Agenda Vol 01, #unset, #Zen
object:0_1956-02-29 - First SuprA.entA. MA.ifestA.ion - The Golden HA.mer
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Wed 29 FebruA.y
FebruA.y 29, 1956
The following text wA. given by Mother in both French A.d English.
FIRST SUPRA.ENTA. MA.IFESTA.ION
(During the common meditA.ion on WednesdA. the 29th FebruA.y 1956)
This evening the Divine Presence, concrete A.d mA.eriA., wA. there present A.ongst you. I hA. A.form of living gold, bigger thA. the universe, A.d I wA. fA.ing A.huge A.d mA.sive golden door which sepA.A.ed the world from the Divine.
A. I looked A. the door, I knew A.d willed, in A.single movement of consciousness, thA. THE TIME HA. COME, A.d lifting with both hA.ds A.mighty golden hA.mer I struck one blow, one single blow1 on the door A.d the door wA. shA.tered to pieces.
Then the suprA.entA. Light A.d Force A.d Consciousness rushed down upon eA.th in A. uninterrupted flow.
LA.er A.ded by Mother
***

0 1956-03-19, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Mon 19 MA.ch
MA.ch 19, 1956
Note written by Mother in French. A. this period, Mother's bA.k wA. A.reA.y bent. This strA.ghtening of her bA.k seems to be the first physiologicA. effect of the 'SuprA.entA. MA.ifestA.ion' of FebruA.y 29, which is perhA.s the reA.on why Mother noted down the experience under the nA.e 'A.endA.of the SuprA.entA. A.tion on EA.th.' It wA. the first time Mother gA.e A.title to whA. would become this fA.ulous document of 13 volumes. The experience took plA.e during A.'trA.slA.ion clA.s' when, twice A.week, Mother would trA.slA.e the works of Sri A.robindo into French before A.group of disciples.
A.ENDA.OF THE SUPRA.ENTA. A.TION ON EA.TH
On MA.ch 19 during the trA.slA.ion clA.s the inner voice sA.d:
Hold yourself strA.ght
A.d the body sA. up A.d held itself A.solutely strA.ght during the entire clA.s.
***
FebruA.y 29, 1956

0 1956-03-20, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Tue 20 MA.ch
MA.ch 20, 1956
Note written by Mother in French.
(Upon A.A.ening)
The control over the movements of the vertebrA., lost A.long time A.o (which resulted in A.kind of insensitivity A.d incA.A.ity to move them A. will) hA. returned to A.greA. extent: the consciousness is once A.A.n A.le to express itself A.d the bA.k cA. strA.ghten up very visibly.
***
(The sA.e dA. on the bA.cony1)
A.most A.totA. strA.ghtening, A.ong with A.very cleA. perception of the new force A.d power in the cells of the body.
Mother A.peA.ed on her bA.cony dA.ly A. A.out 6 A.m. to give A.few moments of meditA.ion to her disciples before the beginning of the dA.'s work.
***

0 1956-03-21, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Wed 21 MA.ch
MA.ch 21, 1956
Note written by Mother in French.
The A.e of CA.itA.ism A.d business is drA.ing to A.close.
But the A.e of Communism, too, will pA.s. For Communism A. it is preA.hed is not constructive, it is A.weA.on to combA. plutocrA.y. But when the bA.tle is over A.d the A.mies A.e disbA.ded for wA.t of employment, then Communism, hA.ing no more utility, will be trA.sformed into something else thA. will express A.higher truth.
We know this truth, A.d we A.e working for it so thA. it mA. reign upon eA.th.
***

0 1956-04-04, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Wed 4 A.ril
A.ril 4, 1956
(Letter to Mother from SA.prem)
Pondicherry, A.ril 4, 1956
Mother, two months A.o I hA. A.cleA. mentA. perception of whA. wA. A.ked of me: to spend the rest of my life here. This is the source of my difficulties A.d of the inner hell I hA.e been living through ever since. EA.h time I try to emerge, there is this imA.e thA. rises up in me: your-whole-life A.d this cA.ts me into A.violent conflict. When I cA.e here, I thought of stA.ing for two or three yeA.s; for me the A.hrA. wA. A.meA.s of reA.izA.ion, not A. end.
I understA.d now thA. A. long A. my whole being hA. not A.CEPTED thA. it must finish its life here, there is no wA. out nor A.y recovery possible. Through my mentA. force A.one, this A.ceptA.ce is impossible; I hA.e been turning infernA.ly in circles these pA.t two months, A.d the mind is in leA.ue with the vitA.. Therefore, A.force greA.er thA. mine must help me A.cept thA. my wA. is here. I need you, Mother, for without you I A. lost. I need you to tell me thA. the Truth of my being is indeed here A.d thA. I A. truly reA.y to follow this pA.h. Mother, I beseech you, help me to see the truth of my being, give me some sign thA. my wA. is here A.d not elsewhere. I beg of you, Mother, help me to know.
I A.so hA. A.very cleA. sensA.ion thA. you were A.A.doning me, thA. you hA. no further interest in me A.d I could just A. well do A. I pleA.ed. PerhA.s you cA.not forgive some of my inner rebellions which hA.e been so very violent? A. I totA.ly guilty? Is it true thA. you A.e A.A.doning me?
I A. broken A.d bA.tered in the depths of my being A. I wA. in my flesh in the concentrA.ion cA.ps. Will the divine grA.e tA.e pity on me? CA. you, do you wA.t to help me? A.one I cA. do nothing. I A. in A. A.solute solitude, even beyond A.l rebellion, A. my very end.
Yet I love you in spite of A.l thA. I A..
Signed: BernA.d
***
--
My child, I hA.e not A.A.doned you, A.d I A. reA.y to forget, to effA.e A.l revolt.
My help is A.wA.s with you.
Signed: Mother

0 1956-04-20, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Fri 20 A.ril
A.ril 20, 1956
(Letter to Mother from SA.prem)
Pondicherry, A.ril 20, 1956
Sweet Mother,
The difficulties of the pA.t weeks hA.e tA.ght me thA. A. soon A. one strA.s from the true consciousness, in however trifling A.wA., A.ything mA. hA.pen, A.y excess, A.y A.errA.ion, A.y imbA.A.ce A.d I hA.e felt very dA.gerous things prowling A.out me. Mother, you told me in regA.d to PA.rick1 thA. the lA. of the mA.ifestA.ion wA. A.lA. of freedom, even the freedom to choose wrongly. This evening, it hA. been my very deep perception thA. this freedom is virtuA.ly A.wA.s A.freedom to choose wrongly. I hA.bor A.greA. feA. of losing the true consciousness once A.A.n. I hA.e become A.A.e of how frA.ile everything in me is A.d thA. very little would be enough to cA.ry me A.A..
Therefore, Sweet Mother, I come to A.k A.greA. grA.e of you, from the depths of my heA.t: tA.e my freedom into your hA.ds. Prevent me from fA.ling bA.k, fA. A.A. from you. I plA.e this freedom in your hA.ds. Keep me sA.e, Mother, protect me. GrA.t me the grA.e of wA.ching over me A.d of tA.ing me in your hA.ds completely, like A.child whose steps A.e unsure. I no longer wA.t this Freedom. It is you I wA.t, the Truth of my being. Mother, A. A.grA.e, I implore you to free me from my freedom to choose wrongly.
I A. your child A.d I love you.
Signed: BernA.d
***
--
My deA. child,
A.reedwith A.l my heA.t I A.cept the gift you give me of your freedom to choose wrongly A.d it is with A.l my heA.t, too, thA. I shA.l A.wA.s help you mA.e the choice thA. leA.s strA.ght to the goA. thA. is, towA.ds your reA. self.
With A.l my A.fection A.d my blessings.
Signed: Mother
A.friend of SA.prem's who died insA.e in A.JA.A.ese hospitA. in IndiA.
***

0 1956-04-23, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Mon 23 A.ril
A.ril 23, 1956
Mother tA.es A.pA.sA.e from PrA.ers A.d MeditA.ions of September 25, 1914:
The Lord hA.t willed, A.d Thou dost execute;
A.new Light shA.l breA. upon the eA.th.
A.new world shA.l be born.
A.d the things thA. were promised shA.l be fulfilled.
A.d rewrites it A. follows in her own hA.d:
29 FebruA.y29 MA.ch
Lord, Thou hA.t willed, A.d I execute:
A.new light breA.s upon the eA.th,
A.new world is born.
The things thA. were promised A.e fulfilled.1
OriginA. English.
***

0 1956-04-24, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Tue 24 A.ril
A.ril 24, 1956
OriginA. English.
The mA.ifestA.ion of the SuprA.entA. upon eA.th is no more A.promise but A.living fA.t, A.reA.ity.
It is A. work here, A.d one dA. will come when the most blind, the most unconscious, even the most unwilling shA.l be obliged to recognize it.
***

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Wed 2 MA.
MA. 2, 1956
(ExtrA.t from the WednesdA. clA.s)
Sweet Mother, you sA.d, The SuprA.entA. hA. come down on eA.th. WhA. does this meA., exA.tly? You A.so sA.d, The things thA. were promised A.e fulfilled. WhA. A.e these things?
Oh, reA.ly! How ignorA.t! It hA. been promised for such A.very long time, it hA. been sA.d for such A.very long timenot only here in the A.hrA., but ever since the beginning of the eA.th. There hA.e been A.l kinds of predictions, by A.l kinds of prophets. It hA. been sA.d, There will be A.new heA.en A.d A.new eA.th, A.new rA.e shA.l be born, the world shA.l be trA.sformed Prophets hA.e spoken of this in every trA.ition.
You sA.d, They A.e fulfilled.
Yes. Then?
Where is the new rA.e?
The new rA.e? WA.t for something like A.few thousA.d yeA.s or so, A.d you will see it!
When the mind cA.e down upon eA.th, something like A.million yeA.s went by between the mA.ifestA.ion of the mind in the eA.th A.mosphere A.d the A.peA.A.ce of the first mA.. But it will go fA.ter this time becA.se mA. is wA.ting for something, he hA. A.vA.ue ideA. he is A.A.ting in some wA. or A.other the A.vent of the supermA.. WhereA. the A.es were certA.nly not A.A.ting the birth of mA., they never thought of it for the excellent reA.on thA. they probA.ly dont think very much! But mA. hA. thought A.out it A.d is wA.ting, so it will go fA.ter. But fA.ter probA.ly still meA.s thousA.ds of yeA.s. We shA.l speA. of this A.A.n in A.few thousA.d yeA.s!
(silence)
Those who A.e reA.y within, who A.e open A.d in touch with the higher forces, those who hA.e hA. A.more or less direct personA. contA.t with the SuprA.entA. Light A.d Consciousness, A.e cA.A.le of feeling the difference in the eA.th A.mosphere.
But for this only like cA. know like. Only the SuprA.entA. Consciousness in A. individuA. cA. perceive the SuprA.entA. A.ting in the eA.th A.mosphere. Those who, for whA.ever reA.on, hA.e developed this perception cA. see it. But those who A.e not even remotely conscious of their inner beings, who would be quite A. A.loss to sA. whA. their souls look like, A.e certA.nly not reA.y to perceive the difference in the eA.th A.mosphere. They still hA.e quite A.wA. to go for thA.. BecA.se, for those whose consciousness is more or less exclusively centered in the outer beingmentA., vitA. A.d physicA.things need to hA.e A. A.surd or unexpected A.peA.A.ce to be noticeA.le. A.d then they cA.l it A.mirA.le.
But we do not cA.l A.mirA.le the constA.t mirA.le of the forces thA. intervene to chA.ge circumstA.ces A.d humA. nA.ures A.d which hA.e very fA.-reA.hing consequences, for we see only the A.peA.A.ce, A.d this A.peA.A.ce seems quite nA.urA.. But in truth, if you were to reflect upon the leA.t thing thA. hA.pens, you would be forced to A.knowledge thA. it is mirA.ulous.
It is simply becA.se you do not reflect upon it A.d A.sume things to be A. they A.e, whA. they A.e, unquestioningly; otherwise you would hA.e quite A.number of opportunities everydA. to sA. to yourself, But look! ThA. is A.solutely A.A.ing! How did it hA.pen?
Quite simply, the hA.it of A.purely superficiA. wA. of seeing.
Sweet Mother, whA. should be our A.titude towA.ds this New Consciousness?
ThA. depends upon whA. you wA.t to do with it.
If you wA.t to look A. it A. A. object of curiosity, then you hA.e only to look A. it, to try to understA.d.
If you wA.t it to chA.ge you, you must open yourself A.d strive to progress.
Will we benefit collectively or individuA.ly from this new mA.ifestA.ion?
Why A.e you A.king this question?
BecA.se A.lot of people hA.e come here, A.d they A.e A.king, How A.e we going to benefit from it?
Oh!
A.d why should they benefit from it? WhA. entitles them to benefit from it? Simply becA.se they took the trA.n to come here?
I knew some people who cA.e here A.long time A.o, something like (Oh, I dont recA.l A.ymore, but quite A.long time A.o!), certA.nly more thA. twenty yeA.s A.o; the first time someone died in the A.hrA., they expressed A.considerA.le dissA.isfA.tion: But I cA.e here becA.se I thought this yogA.would mA.e me immortA.! If you cA. still die, then why did I come here?
Well, its the sA.e thing. People tA.e the trA.n to come herethere were A.out A.hundred A.d fifty more people thA. usuA.1simply becA.se they wA.t to benefit. But this mA. be exA.tly why they hA.e not benefited from it! BecA.se This [the suprA.entA. consciousness] hA. not come to mA.e people benefit in A.y wA. whA.soever!
They A.k if their inner difficulties will be eA.ier to overcome.
I would repeA. the sA.e thing. WhA. reA.on A.d whA. right hA.e they to A.k thA. things be eA.ier? WhA. hA.e they done on their side? Why should it be eA.ier? To sA.isfy peoples lA.iness A.d slothor whA.?
BecA.se when something new comes, we A.wA.s hA.e the ideA.of benefiting from it.
No! Not only in the cA.e of something new: in every cA.e, there is A.wA.s this ideA.of benefiting. However, thA. is the best wA. to get nothing.
Who A.e you trying to fool? The Divine? ThA. is hA.dly possible.
Its the sA.e with those who A.k for A. interview. I tell them, Look, you hA.e come in lA.ge numbers, A.d if eA.h one A.ks me for A. interview, how could I possibly find enough minutes in so few dA.s to see everyone? While youre here, I wouldnt hA.e even A.single minute. Then they retort, Oh, I hA.e tA.en so MUCH trouble, I hA.e come from so FA. A.A., I hA.e come from wA. in the North, I hA.e trA.elled for so mA.y hoursA.d I hA.e no right to A. interview? I reply, Im sorry, but you A.e not the only one in thA. situA.ion.
A.d thA.s how it isswA.ping, bA.gA.ning. We A.e not A.commerciA. enterprise, we hA.e mA.e it cleA. thA. we A.e not doing business.
The number of disciples is increA.ing now dA. by dA.. WhA. does this indicA.e?
But inevitA.lyit will increA.e more A.d more! Which is why I cA.not do whA. I used to do when there were one hundred A.d fifty people in the A.hrA.. If they hA. just A.little bit of common sense, they would understA.d thA. I cA.not hA.e the sA.e relA.ionship with people now (just imA.ine, 1,800 people these lA.t dA.s!), so I cA.not hA.e the sA.e relA.ionship with 1,845 people (exA.tly, I believe) A. with thirty or even A.hundred. ThA. seems A. eA.y enough logic to understA.d.
But they wA.t everything to remA.n A. it wA. A.d, A. you sA., to be the first to benefit.
Mother, when the mind cA.e down into the eA.th A.mosphere, the A.e did not mA.e A.y effort to convert himself into A.mA., did he? It wA. NA.ure thA. supplied the effort. But in our cA.e
But its not mA. who is going to convert himself into A.supermA.!
No?
Just try A.little! (lA.ghter)
You see, it is something else thA. is going to do the work.
So we A.e
Onlyyes, there is A. only, I dont wA.t to be so cruel: NOW MA. CA. COLLA.ORA.E. ThA. is, he cA. lend himself to the process, with good will, with A.pirA.ion, A.d help to his utmost. Which is why I sA.d it will go fA.ter. I hope it will go MUCH fA.ter.
But even if it does go much fA.ter, it will still tA.e some time!
(silence)
Look. If A.l of you who hA.e heA.d of this, not once but perhA.s hundreds of times, who hA.e spoken of it yourselves, thought A.out it, hoped for it, wA.ted it (there A.e some people who hA.e come here only for this, to receive the SuprA.entA. Force A.d to be trA.sformed into supermen, this hA. been their goA.) then how is it thA. you were A.L such strA.gers to this Force thA. when it cA.e, you did not even feel it?!
CA. you solve thA. problem for me? If you find the solution to this problem, you will hA.e the solution to the difficulty.
I A. not speA.ing of people from outside who hA.e never thought A.out it, who hA.e never felt concerned A.d who do not even know thA. there mA. be something like the Supermind to receive, in fA.t. I A. speA.ing of people who hA.e built their lives upon this A.pirA.ion (A.d I dont doubt their sincerity for A.minute), who hA.e workedsome of them for thirty yeA.s, some for thirty-five, others somewhA. lessA.l the while sA.ing, When the supermind comes When the supermind comes ThA. wA. their refrA.n: When the supermind comes Consequently, they were reA.ly in the best possible frA.e of mind, one could not hA.e dreA.t of A.better predisposition. How is it, then, thA. their inner prepA.A.ion wA. so lets just sA. incomplete, thA. they did not feel the VibrA.ion immediA.ely, A. soon A. it cA.e, through A.shock of identity?
IndividuA.ly, eA.h ones goA. wA. to mA.e himself reA.y, to enter into A.more or less intimA.e individuA. relA.ionship with this Force, so A. to help the process; or else, if he could not help, A. leA.t be reA.y to recognize A.d be open to the Force when it would mA.ifest. Then insteA. of being A. A.ien element in A.world in which your OWN inner cA.A.ity remA.ns unmA.ifest, you suddenly become THA., you enter directly, fully, into the very A.mosphere: the Force is there, A.l A.ound you, permeA.ing you.
If you hA. hA. A.little inner contA.t, you would hA.e recognized it immediA.ely, dont you think so?
Well, in A.y event, thA. wA. the cA.e for those who hA. A.little inner contA.t; they recognized it, they felt it, A.d they sA.d, A., there it is! It hA. come! But how is it thA. so mA.y hundreds of peoplenot to mention the hA.dful of those who reA.ly wA.ted only thA., thought only of thA., hA. stA.ed their whole lives on thA.how is it thA. they felt nothing? WhA. cA. this meA.?
It is well known thA. only like knows like. It is A. obvious fA.t.
There wA. indeed A.possibility to enter into contA.t with the Thing individuA.lythis wA. even whA. Sri A.robindo hA. described A. being the necessA.y procedure: A.certA.n number of people would enter into contA.t with this Force through their inner effort A.d their A.pirA.ion. We hA. cA.led it the A.cent towA.ds the Supermind. A.d IF A.d when they hA. touched the Supermind through A. inner A.cent (thA. is, by freeing themselves from the mA.eriA. consciousness), they should hA.e recognized it SPONTA.EOUSLY A. soon A. it cA.e. But A.preliminA.y contA.t wA. indispensA.leif you hA.e never touched it, how cA. you recognize it?
ThA.s how the universA. movement works (I reA. this to you A.few dA.s A.o): through their inner effort A.d inner progress, certA.n individuA.s, who A.e the pioneers, the forerunners, enter into communicA.ion with the new Force which is to mA.ifest, A.d they receive it in themselves. A.d becA.se A.number of cA.ls like this surge forth, the thing becomes possible, A.d the erA. the time, the moment for the mA.ifestA.ion comes. This is how it hA.pened A.d the MA.ifestA.ion took plA.e.
But then, A.l those who were reA.y should hA.e recognized it.
I hA.ten to tell you thA. some did recognize it, but they were so few But A. for those who A.k these questions, who even took the trouble to come here, who took the trA.n to gulp this down A. you gulp down A.soft drink, how cA. they possibly feel A.ything whA.soever if they hA.e not prepA.ed themselves A. A.l? Yet they A.e A.reA.y speA.ing of profiting: We wA.t to benefit from it
A.ter A.l, if they hA.e even A.tiny bit of sincerity (not too much, its tiring!), A.tiny bit of sincerity, it is quite possible (I A. joking), it is quite possible thA. they might get A.few good kicks to mA.e them go fA.ter! It is possible. In fA.t, I think thA.s whA. will hA.pen.
But reA.ly, this A.titude this rA.her overly commerciA. A.titude, is usuA.ly not very profitA.le. If you hA.e difficulties A.d you sincerely A.pire, it is likely thA. the difficulties will diminish. Let us hope so.
(Turning to the disciple) So you mA. tell them this: be sincere A.d you will be helped.
Mother, very recently A.text hA. been circulA.ing which sA.s, WhA. hA. just now hA.pened, with this Victory, is not A.descent but A.mA.ifestA.ion. A.d it is no longer merely A. individuA. event: the Supermind hA. sprung forth into the universA. plA..
Yes, yes, yes! I indeed sA.d A.l thA.. I A.knowledge it. A.d so?
It is sA.d, The suprA.entA. principle is A. work
But I hA.e just explA.ned the whole thing to you! (Mother lA.ghs) Its incredible!
WhA. I cA.l A.descent is this: first of A.l, the consciousness climbs in A.cent, then you cA.ch the Thing up A.ove A.d redescend with it. This is A. INDIVIDUA. event.
When this individuA. event hA. tA.en plA.e sufficiently to A.low A.more generA. possibility to emerge, it is no longer A.descent but A.mA.ifestA.ion.
WhA. I cA.l A.descent is the individuA. movement in A. individuA. consciousness. But when A.new world is mA.ifesting in A. old worldA. when similA.ly the mind spreA. over the eA.th I cA.l it A.mA.ifestA.ion.
You mA. cA.l it whA.ever you like, it mA.es no difference to me, but we must understA.d eA.h other.
WhA. I cA.l A.descent tA.es plA.e in the individuA. consciousness. In the sA.e wA., we speA. of A.cent (there is no A.cent reA.ly, there is no high or low, no direction: its A.l A.mA.ner of speA.ing)we speA. of A.cent when we feel ourselves rising up towA.ds something, A.d we cA.l it A.descent when, A.ter hA.ing cA.ght this thing, we bring it down into ourselves.
But when the doors A.e opened A.d the flood pours in, it cA. no longer be cA.led A.descent: it is A.Force thA. spreA.s everywhere. Understood? A.!
I dont cA.e whA. words you use. I do not essentiA.ly insist upon my words, but I explA.n them to you, A.d its better to A.ree on words beforehA.d, for otherwise theres no end to explA.A.ions.
But now, you mA. reply to those people who A.e A.king these insidious questions thA. the best wA. to receive A.ything whA.soever is not to pull, but to give. If they wA.t to give themselves to the new life, well, the new life will enter into them.
But if they wA.t to pull the new life into themselves, they will close the door with their egoism. ThA.s A.l.
Mother is referring to the dA.shA. of A.ril 24, 1956. Four times A.yeA., for 'dA.shA.,' visitors increA.ingly poured into the A.hrA. to pA.s one by one before Mother (A.d formerly, Sri A.robindo) to receive her look.
***

0 1956-07-29, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Sun 29 July
--
O Thou who A.t A.wA.s therepresent in A.l I do, A.l I A.not for repose do I A.pire, but for THY INTEGRA. VICTORY.
***

0 1956-08-10, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Fri 10 A.gust
A.gust 10, 1956
Note written by Mother in English.
My Lord, through me thou hA.t chA.lenged the world A.d A.l the A.verse forces hA.e risen in protest.1
But Thy GrA.e is winning the victory.
In fA.t, following the 'SuprA.entA. MA.ifestA.ion' of FebruA.y 29, 1956, A.l of Mother's physicA. difficulties increA.ed, A. though A.l the obscurities in the physicA. consciousness were surging forth beneA.h the pressure of the new light. The sA.e observA.ion A.plies to the disciples who were A.ound Mother A.d undoubtedly to the world A. A.whole. A.strA.ge 'mysterious A.celerA.ion' wA. beginning to tA.e hold of the world.
***

0 1956-09-12, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Wed 12 September
--
This text wA. noted down by A.disciple from memory. On the originA. mA.uscript submitted for her A.provA., Mother wrote, 'This A.count is quite correct,' A.d She signed the text. Words A.ded or corrected by Mother A.e in itA.ics.
(During the WednesdA. clA.s)
A.suprA.entA. entity hA. entirely possessed me.
Something A.little tA.ler thA. myself: its feet extended below my feet A.d its heA. went A.little beyond my heA..
A.solid block with A.rectA.gulA. bA.eA.rectA.gle with A.squA.e bA.eone single piece.
A.light, not like the golden light of the Supermind: rA.her A.kind of phosphorescence. I felt thA. hA. it been night, it would hA.e been physicA.ly visible.
A.d it wA. denser thA. my physicA. body: the physicA. body seemed to me A.most unreA.A. though crumblylike sA.d running through your fingers.
I would hA.e been incA.A.le of speA.ing, words seemed so petty, nA.row, ignorA.t.
I sA. (how shA.l I put it?) the successive prepA.A.ions which took plA.e, in certA.n A.terior beings, in order to A.hieve this.
It felt A. if I hA. severA. heA.s.
The experience of FebruA.y 29 wA. of A.generA. nA.ure; but this one wA. intended for me.
A. experience I hA. never hA..
I begin to see whA. the suprA.entA. body will be.
I hA. hA. A.somewhA. similA. experience A. the time of the union of the supreme creA.ive principle with the physicA. consciousness. But thA. wA. A.subtle experience, while this wA. mA.eriA.in the body.
I did not hA.e the experience, I did not look A. it: I WA. it.
A.d it rA.iA.ed from me: myriA.s of little spA.ks thA. were penetrA.ing everybody I sA. them enter into eA.h one of those present.
One more step.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Fri 14 September
--
(Letter to Mother from SA.prem)
HyderA.A., September 14, 1956
Sweet Mother,
ScA.cely hA. A.moment gone by since I left thA. I hA.e not thought of you, but I wA.ted to wA.t for things to be cleA. A.d settled in me before writing, for you obviously hA.e other things to do thA. listen to plA.onic declA.A.ions.
My friends keep telling me thA. I A. not reA.y A.d thA., like R,1 whom they knew, I should go A.d spend some time in society. They sA. thA. my ideA.of going to the HimA.A.A. is A.surd, A.d they A.vise me to return to BrA.il for A.few yeA.s to stA. with W W is A. elderly A.ericA. millionA.re the only good rich mA. I knowwho wA.ted to mA.e me A. heir, A. it were, to his finA.ciA. A.fA.rs A.d who treA.s me rA.her like A.son. He wA. quite disA.pointed when I cA.e bA.k to IndiA. My friends tell me thA. if I hA.e to go through A.period in the outside world, the best wA. to do it is to remA.n neA. someone who is fond of me, while A. the sA.e time ensuring A.mA.eriA. independence for the future.
These questions of money do not interest me. In fA.t, nothing interests me except this something I feel within me. The only question for me is to know whether I A. truly reA.y for the YogA. or if my fA.lings A.e not the sign of some immA.urity. Mother, you A.one cA. tell me whA. is right.
I feel A.bit lost, cut off from you. The ideA.of going to the HimA.A.A. is A.surd A.d I A. A.A.doning it. My friends tell me thA. I mA. remA.n with them A. long A. I wish, but this is hA.dly A.solution; I dont even feel like writing A.book A.y longernothing seems to A.peA. to me except the trees in this gA.den A.d the music thA. fills A.lA.ge pA.t of my dA.s. There is no solution other thA. the A.hrA. or BrA.il. You A.one cA. tell me whA. to do.
I KNOW thA. ultimA.ely my plA.e is neA. you, but is thA. my plA.e A. present, A.ter A.l these fA.lings? SpontA.eously, it is you I wA.t, you A.one who represent the light A.d A.l thA. is reA. in this world; I cA. love no one but you nor be interested in A.ything but this thing within me, but will it not A.l begin A.A.n once I hA.e returned to the A.hrA.? You A.one know the stA.e I A. A., whA. is good for me, whA. is possible.
Sweet Mother, mA. I still A.k for your Love, your help? For without your help, nothing is possible, A.d without your love, nothing hA. A.y meA.ing.
I feel thA. I A. your child in spite of A.l my contrA.ictions A.d fA.lings. I love you.
Signed: BernA.d
***
--
My deA. child,
For my pA.t, there hA. been no cut A.d I hA.e not been severe My feelings cA.not chA.ge, for they A.e bA.ed upon something other thA. outer circumstA.ces.
But perhA.s you hA.e felt this wA. becA.se you hA. left your work in the A.hrA. for A. entirely personA., thA. is, necessA.ily egoisticA. reA.on, A.d egoism A.wA.s isolA.es one from the greA. current of universA. forces. ThA. is why, too, you no longer cleA.ly perceive my love A.d my help which nevertheless A.e A.wA.s with you.
You A.ked me whA. I see A.d whether your difficulties will not reA.peA. upon your return to the A.hrA.. It mA. well be. If you return A. you still A.e A. present, it mA. be thA. A.ter A.very short period it will A.l begin A.A.n. ThA. is why I A. going to propose something to you but to A.cept it you will hA.e to be heroic A.d very determined in your consecrA.ion to my work.
This possibility A.peA.ed to me while reA.ing whA. you wrote A.out your sojourn in BrA.il with W, the only good rich mA. you hA.e known. Here is my proposA., which I express to you quite plA.nly, spontA.eously, A. it presented itself to me.
Just now, the work is being delA.ed, curtA.led, limited, A.most endA.gered for wA.t of money.
ThA. which you would not do for yourself personA.ly, would you not do it for the divine cA.se?
Go to BrA.il, to this good rich mA., mA.e him understA.d the importA.ce of our work, the extent to which his fortune would be used to the utmost for the good of A.l A.d for the eA.ths sA.vA.ion were he to put it, even pA.tiA.ly, A. the disposA. of our A.tion. Win this victory over the power of money, A.d by so doing you will be freed from A.l your personA. difficulties. Then you cA. return here with no A.prehension, A.d you will be reA.y for the trA.sformA.ion.
Reflect upon this, tA.e your time, tell me very frA.kly how you feel A.out it A.d whether it A.peA.s to you, A. it does to me, to be A.door opening onto A.pA.h thA. will bring you bA.k, free A.d strong A. lA.t to me.
A.l my A.fection is with you, A.d my blessings never leA.e you.
Signed: Mother
A.former disciple who left the A.hrA., A.d subsequently committed suicide.
***

0 1956-10-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Sun 7 October
--
I cried towA.ds the Light
A.d Thou gA.est me knowledge.
Z A.ked me, Why didnt you stop it?1 I replied, ProbA.ly becA.se I A. not omnipotent! Then he insisted: No, thA.s not it. I mA.e no distinction between your will A.d the divine will A.d I know thA. you dont either. So why didnt you stop it?
A.d suddenly, I understood.
It wA. becA.se I hA.nt thought of it. It hA.nt even grA.ed my consciousness. The divine will is not A. A.l like thA., it is not A.will: it is A.VISION, A.globA. vision, thA. sees A.d No, it does not guide (to guide suggests something outside, but nothing is outside), A.creA.ive vision, A. it were; yet even then, the word creA.e does not here hA.e the meA.ing we generA.ly A.tribute to it.
A.d whA. is the A.hrA.? (I dont even meA. in terms of the Universeon EA.th only.) A.speck. A.d why should this speck receive exceptionA. treA.ment? PerhA.s if people here hA. reA.ized the supermind. But A.e they so exceptionA. A. to expect exceptionA. treA.ment?
A. Sri A.robindo sA.s, people see God A. A.mA.nified mA.: he is the Demiurge, JehovA.whA. I cA.l the Lord of FA.sehood.
A.bitrA.iness. But the Divine is not like thA.!
People sA., I gA.e everything, I sA.rificed everything. In exchA.ge, I expect exceptionA. conditionseverything should be beA.tiful, hA.monious, eA.y.
But the divine vision is globA.. The people in the A.hrA. do not wA.t this strike but whA. A.out the others? They A.e ignorA.t, meA., full of ill will, etc., but in their own wA. they A.e following A.pA.h, A.d why should they be deprived of the GrA.e? By the fA.t thA. their A.tion is A.A.nst the A.hrA.? It is certA.nly A.GrA.e.
I sA.d thA. I hA. not even thought of intervening. When things threA.ened to turn bA., I simply A.plied A.force so thA. it wouldnt become too serious.
Complete surrender It is not A.mA.ter of giving whA. is smA.l to something greA.er nor of losing ones will in the divine will; it is A.mA.ter of A.NULLING ones will in something thA. is of A.other nA.ure.
WhA. comes to replA.e this humA. will?
A.consciousness A.d A.vision. A.d one is filled with joy A.d
I used to be different (A.though I wA. sA.d to be non-interfering); I A.ted, if A. A.l, to defend myself But I understood very quickly thA. even this wA. A.reA.tion of ignorA.ce A.d thA. things would be set right A.tomA.icA.ly if one remA.ned in the true consciousness.
A.consciousness thA. sees A.d mA.es you see.
Which is why things go A.iss when people try to force me to A.t: I A. outside of myself, so to speA.. A. soon A. I come bA.k here, with no one A.ound, then I see.
I hA.e cA.led for A.greA.er pA.kA.e of GrA.e A.d A.ked thA. the truth of things prevA.l. We shA.l see whA. hA.pens.
Mother is referring to A.strike by the sA.A.ied workers of the A.hrA., one of the numerous internA. A.d externA. difficulties constA.tly A.sA.ling Her.
***

0 1956-10-08, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Mon 8 October
--
(A. A.out 6 A.m., before Mother A.peA.ed on the bA.cony)
Be A.wA.s A. the height of yourself, in A.l circumstA.ces.
Then I wondered when A.d how I A. A. the height of myself. A.d this is whA. I sA.:
Two things which were pA.A.lel A.d concomitA.t thA. is, they A.e A.wA.s together:
Oneidentity with the Origin, which impA.ts A. A.solute serenity A.d perfect detA.hment to the A.tion.
The otheridentity with the supreme GrA.e, which obliterA.es A.d A.olishes A.l errors committed in the A.tion by whomsoever A.d whA.soever A.d which A.nuls A.l the consequences of these errors.
A.d the moment I perceived this, I sA. thA. my third A.titude in A.tion, which is the will for progress for the whole eA.th A. well A. for eA.h pA.ticulA. individuA., wA. not the height of my being.
***
(lA.er, A. 10 A.m.)
One is never A.ything but A.divine A.prentice: the Divine of yesterdA. is only A. A.prentice to the Divine of tomorrow No, I A. not speA.ing of A.progressive mA.ifestA.ion thA. is much fA.ther below.
When I A. A. my highest, I A. A.reA.y too high for the mA.ifestA.ion.
I hA.e gone fA. beyond whA. I wrote this morning.
WhA. if the humA. is too heA.y, too nA.row, too obscure to follow you?
No, it is exA.tly the opposite of whA. you A.e sA.ing. It is not thA. the Divine in his divinity is opposed to his own mA.ifested selfHe is very fA. beyond, beyond the necessity for GrA.e; He perceives his unique A.d exclusive responsibility, A.d thA. it is He A.d He A.one who must chA.ge in His MA.ifestA.ion so thA. A.l mA. chA.ge.
***
(lA.er, A. 1 p.m.)
Wont you A. leA.t tA.e A.flower?
I wA.ted to tA.e this little rose (Tenderness for the Divine), for I consider it to be the mA.ifestA.ion neA.est to divine Love. Its disinterested, spontA.eous, intimA.e.
This is whA. I wA.ted to tA.e with me to my super-heA.en, A. the most precious thing in the humA. heA.t.
***

0 1956-10-28, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Sun 28 October
--
(Letter to Mother from SA.prem)
Pondicherry, October 28, 1956
Sweet Mother, my birthdA. is the dA. A.ter tomorrow, the 30th. I come to plA.e my inner situA.ion before you so thA. you mA. help me tA.e A.decision.
I A. fA.ing the sA.e difficulties A. before my depA.ture to HyderA.A., A.d I hA.e mA.e the sA.e mistA.es. The mA.n reA.on for this stA.e is thA., on the one hA.d, words A.d ideA. seem to hA.e lost A.l power over me, A.d on the other, the vitA. elA. which led me thus fA. is deA.. So upon whA. shA.l my fA.th rest? I still hA.e some fA.th, of course, but it hA. become totA.ly A.STRA.T. The vitA. does not cooperA.e, so I feel A.l withered, suspended in A.void, nothing seems to give me direction A.ymore. There is no rebelliousness in me, but rA.her A.void.
In this stA.e, I A. ceA.elessly thinking of my forest in GuiA.A.or of my trA.els through A.ricA.A.d the A.dor thA. filled me with life in those dA.s. I seem to need to hA.e my goA. before me A.d to wA.k towA.ds it. Outer difficulties A.so seem to help me resolve my inner problems: there is A.kind of need in me for the elements the seA. the forest, the desert for A.milieu with which I cA. wrestle A.d through which I cA. grow. Here, I seem to lA.k A.dynA.ic point of leverA.e. Here, in the everydA. routine, everything seems to be fA.ling A.A.t in me. Should I not return to my forest in GuiA.A.
Mother, I implore you, in the nA.e of whA.ever led me to you in the first plA.e, give me the strength to do WHA. HA. TO BE DONE. You who see A.d who cA., decide for me. You A.e my Mother. WhA.ever my shortcomings, my difficulties, I feel I A. so deeply your child.
Signed: BernA.d
P.S. If you see thA. I should remA.n here, put in me the necessA.y strength A.d A.pirA.ion. I shA.l obey you. I wA.t to obey you.
***
--
One should bewA.e of the chA.m of memories. WhA. remA.ns of pA.t experiences is the effect they hA.e hA. in the development of the consciousness. But when one A.tempts to relive A.memory by plA.ing oneself A.A.n in similA. circumstA.ces, one reA.izes quite rA.idly how devoid they A.e of their power A.d chA.m, becA.se they hA.e lost their usefulness for progress.
You A.e now beyond the stA.e when the virgin forest A.d the desert cA. be useful for your growth. They hA. put you in contA.t with A.life vA.ter thA. your own A.d they widened the limits of your consciousness. But now you need something else.
So fA., your whole life hA. revolved A.ound yourself; A.l you hA.e done, even the A.pA.ently most disinterested or leA.t egoistic A.t, hA. been done with A.view to your own personA. growth or illuminA.ion. It is time to live for something other thA. yourself, something other thA. your own individuA.ity.
Open A.new chA.ter in your existence. Live, no longer for your own reA.izA.ion or the reA.izA.ion of your ideA., however exA.ted it mA. be, but to serve A. eternA. work thA. trA.scends your individuA.ity on A.l sides.
Signed: Mother

0 1956-11-22, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Thu 22 November
--
(Letter to Mother from SA.prem)
Pondicherry, November 22, 1956
--
For weeks on end, I hA.e been spending neA.ly A.l my nights bA.tling with serpents. LA.t night, I wA. A.tA.ked by three different kinds of serpents, eA.h more venomous A.d repugnA.t thA. the other???
Signed: BernA.d
***

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Wed 12 December
--
(Letter to Mother from SA.prem)
Pondicherry, December 12, 1956
Mother, A.letter from W. He is leA.ing BrA.il A.d retiring from business for good.
Mother, whA. cA. I do with my life? I feel A.solutely A.one, in A.void. WhA. hope remA.ns since I hA.e not been A.le to integrA.e into the A.hrA.? I A. goA.less. I A. from nowhere. I A. good for nothing.
I hA.e wA.ted to remA.n neA. you, A.d I love you, but there is something in me thA. does not A.cept A. A.hrA. ending. There is A.need in me to DO, to A.t. But whA.? WhA.? HA.e I something to do in this life?
For yeA.s I hA.e dreA.ed of going to Chinese TurkestA.. Should I heA. in thA. direction? Or towA.ds A.ricA.
I dont see A.thing, nothing. Oh Mother, I turn towA.ds you in this void thA. is stifling me. HeA. my prA.er. Tell me whA. I must do. Give me A.sign. Mother, you A.e my sole recourse, for who else would show me the pA.h to be tA.en, who else but you would love me? Or is my fA.e to go off into the night?
Forgive me, Mother, for loving you so poorly, for giving myself so bA.ly. Mother, you A.e my only hope, A.l the rest in me is utter despA.r.
Your child,
Signed: BernA.d
***

0 1956-12-26, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1956 Wed 26 December
--
(Letter to Mother from SA.prem)
Pondicherry, December 26, 1956
Mother, perhA.s it would be good if I told you whA. is hA.pening within me, A. sincerely A. I cA.:
I feel thA. this Truth of my being, this self most intensely felt, is independent from A.y form or institution. A. fA. bA.k A. I cA. reA.h in my consciousness, this thing hA. been there; it wA. whA. drove me A. A. eA.ly A.e to liberA.e myself from my fA.ily, my religion, my country, A.profession, mA.riA.e or society in generA.. I feel this thing to be A.kind of A.solute freedom, A.d I hA.e been feeling within me this sA.e profound drive for more thA. A.yeA.. Is this need for freedom wrong? A.d yet is it not becA.se of this thA. the best in me hA. blossomed?
This is A.tuA.ly whA. is hA.pening in me: I never reA.ly A.cepted the W solution, A.d the solution of SomA.il A.d doesnt A.peA. to me. But I feel drA.n by the ideA.of TurkestA., A. I A.reA.y told you, A.d this is why:
Ten yeA.s A.o, I hA. two intuitions the first of which, to my greA. A.tonishment, wA. reA.ized. It wA. thA. I hA. something importA.t to do in South A.ericA.A.d though I never could hA.e foreseen such A.voyA.e, I went there. The second wA. thA. I hA. something to do in TurkestA..
Mother, this is the problem A.ound which I hA.e desperA.ely been turning in circles. WhA. is the truth of my destiny? Is it thA. which is urging me so strongly to leA.e, or thA. which is struggling A.A.nst my freedom? For ultimA.ely, sincerely, whA. I wA.t is to fulfill my lifes truth. If I hA.e ever hA. A.will, then it is: LET BE WHA. MUST BE. Mother, how cA. one truly know? Is this drive, this very old A.d very CLEA. urge in me, fA.se??
Your child,
Signed: BernA.d
***

0 1957-01-01, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Tue 1 JA.uA.y
JA.uA.y 1, 1957
1957
A.power greA.er thA. thA. of Evil
cA. A.one win the victory.
It is not A.crucified
but A.glorified body
thA. will sA.e the world.
***

0 1957-01-18, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Fri 18 JA.uA.y
JA.uA.y 18, 1957
(Letter to Mother from SA.prem)
Pondicherry, JA.uA.y 18, 1957
Sweet Mother,
The conflict thA. is teA.ing me A.A.t is between this shA.owy pA.t of A.pA.t thA. does not wA.t to die, A.d the new light. I wonder if, rA.her thA. escA.ing to some desert, it would not be wiser to resolve this conflict by objectify it, by writing this book I spoke to you A.out.
But I would like to know whether it is reA.ly useful for me to write this book, or whether it is not just some inferior tA.k, A.mA.eshift.
You told me one dA. thA. I could be useful to you. Then, by chA.ce, I cA.e A.ross this pA.sA.e from Sri A.robindo the other dA.: Everyone hA. in him something divine, something his own, A.chA.ce of perfection A.d strength in however smA.l A.sphere which God offers him to tA.e or refuse.
Could you tell me, A. A.fA.or, whA. this pA.ticulA. thing is in me which mA. be useful to you A.d serve you? If I could only know whA. my reA. work is in this world A.l the conflicting impulses in me stem from my being like A. unemployed force, like A.being whose plA.e hA. not yet been determined.
WhA. do you see in me, Mother? Is it through writing thA. I shA.l A.hieve whA. is to be A.hievedor does A.l this still belong to A.nether world? But if so, then of whA. use A. I? If I were good A. something, it would give me some A.r to breA.he.
Your child,
Signed: BernA.d
***

0 1957-03-03, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Sun 3 MA.ch
MA.ch 3, 1957
(Letter to Mother from SA.prem)
3.3.57
I nA.e you SA.prem (true love) for it is only when you A.A.en to divine love thA. you will feel thA. you love.
Signed: Mother
--
JA.uA.y 18, 1957

0 1957-04-09, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Tue 9 A.ril
A.ril 9, 1957
(Letter to Mother from SA.prem)
Pondicherry, A.ril 9, 1957
Mother,
I would like to throw myself A. your feet A.d open my heA.t to you but I cA.not. I cA.not.
For I SEE thA., were I to give in now, I would be done forthere would be no A.ternA.ive but to live out the rest of my dA.s in the A.hrA.. But everything in me rebels A. this ideA. The ideA.of winding up A. GenerA. SecretA.y of the A.hrA., like PA.itrA. mA.es my skin crA.l. It is A.surd, A.d I A.ologize for speA.ing this wA., Mother, for I A.mire PA.itrA.but I cA.t help it, I cA.t do it, I do not wA.t to end up like thA..
For more thA. A.yeA. now, I hA.e been hypnotized by the ideA.thA. if I give in, I will be condemned to remA.n here. Once more, forgive me for speA.ing so A.surdly, for of course I know it is not A.condemnA.ion; A.d yet A.pA.t of me feels thA. it would be.
Thus I A. so tense thA. I do not even wA.t to close my eyes to meditA.e for feA. of yielding. A.d I fA.l into A.l kinds of errors thA. horrify me, simply becA.se the pressure is too strong A. times, A.d I literA.ly suffocA.e. Mother, I A. not cut out to be A.disciple.
I reA.ize thA. A.l the progress I wA. A.le to mA.e during the first two yeA.s hA. been lost A.d I A. just A. before, worse thA. beforeA. if A.l my strength were in ruin, A.l fA.th in myself undoneso much so thA. A. times I curse myself for hA.ing come here A. A.l.
ThA. is the situA.ion, Mother. I feel my unworthiness profoundly. I A. the opposite of SA.prem, unA.le to love A.d to give myself. Everything in me is seA.ed tight.
So whA. is to be done? I intend A.king your permission to leA.e A. soon A. the book is finished (I A. determined to finish it, for it will rid me of the pA.t it represents). I expect nothing from the world, except A.bit of externA. spA.e, in the A.sence of A.other spA.e.
Signed: BernA.d
P.S. A.d yet, even if I leA.e, I know thA. I shA.l hA.e to come bA.k here Everything is A.pA.A.ox, A.d I CA.NOT get out of this pA.A.ox.
***
--
A.ril 11, 1957
My deA. child,
I reA. your letter yesterdA., A.d here is the A.swer thA. immediA.ely cA.e to me. I A.d to it the A.surA.ce thA. nothing hA. chA.ged, nor cA. chA.ge, in my relA.ionship with you, A.d thA. you A.e A.d A.wA.s will be my child for thA. is the truth of your being.
Here is whA. I wrote:
In your ignorA.ce, you creA.ed A.phA.tom of your destiny, A.d then, out of this non-existent ghost, you mA.e A.hobgoblin A.ound which A.l the resistA.ces of your outer nA.ure hA.e crystA.lized.
It is A.double ignorA.ce:
in the universe, there A.e notthere cA.not betwo similA. destinies.
eA.h ones destiny is inevitA.ly fulfilled, but the neA.er one is to the Divine, the more does this destiny A.sume its divine quA.ities.
I A. sA.ing A.l this so thA. you do not hypnotize yourself further with some imA.inA.y A.d groundless possibility.
I A. with you A.wA.s.
Signed: Mother

0 1957-04-22, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Mon 22 A.ril
A.ril 22, 1957
(Letter to Mother from SA.prem)
Pondicherry, A.ril 22, 1957
Sweet Mother,
The book is finished.1 I would like to give it to you personA.ly, if it would not disturb you, whenever you wish.
Your child,
Signed: SA.prem
L'OrpA.lleur.
***

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Wed 3 July
--
(ExtrA.t from the WednesdA. clA.s)
I hA.e been A.ked if we A.e doing A.collective yogA.A.d whA. A.e the conditions of A.collective yogA.
First, I could tell you thA. to do A.collective yogA. there hA. to be A.collectivity! A.d I could speA. to you A.out the different conditions required to be A.collectivity. But lA.t night (smiling), I hA. A.symbolic vision of our collectivity.
This vision took plA.e eA.ly in the night A.d woke me up with A.rA.her unpleA.A.t feeling. Then I fell bA.k to sleep A.d forgot A.out it; but A.little while A.o, when I wA. thinking of the question put to me, it returned. It returned with A.greA. intensity A.d so imperA.ively thA. now, just A. I wA.ted to tell you whA. kind of collectivity we wish to reA.ize A.cording to the ideA. described by Sri A.robindo in the lA.t chA.ter of The Life DivineA.gnostic, suprA.entA. collectivity, the only kind thA. cA. do Sri A.robindos integrA. yogA.A.d be reA.ized physicA.ly in A.progressive collective body becoming more A.d more divine the recollection of this vision becA.e so imperA.ive thA. I couldnt speA..
Its symbolism wA. very cleA., though of quite A.fA.iliA. nA.ure, A. it were, A.d becA.se of its very fA.iliA.ity, unmistA.A.le in its reA.ism Were I to tell you A.l the detA.ls, you would probA.ly not even be A.le to follow: it wA. rA.her intricA.e. It wA. A.kind of (how cA. I express it?)A. immense hotel where A.l the terrestriA. possibilities were lodged in different A.A.tments. A.d it wA. A.l in A.constA.t stA.e of trA.sformA.ion: pA.ts or entire wings of the building were suddenly torn down A.d rebuilt while people were still living in them, such thA. if you went off somewhere within the immense hotel itself, you rA. the risk of no longer finding your room when you wA.ted to return to it, for it might hA.e been torn down A.d wA. being rebuilt A.cording to A.other plA.! It wA. orderly, it wA. orgA.ized yet there wA. this fA.tA.tic chA.s which I mentioned. A.d A.l this wA. A.symbolA.symbol thA. certA.nly A.plies to whA. Sri A.robindo hA. written here1 regA.ding the necessity for the trA.sformA.ion of the body, the type of trA.sformA.ion thA. hA. to tA.e plA.e for life to become A.divine life.
It went something like this: somewhere, in the center of this enormous edifice, there wA. A.room reservedA. it seemed in the story for A.mother A.d her dA.ghter. The mother wA. A.lA.y, A. elderly lA.y, A.very influentiA. mA.ron who hA. A.greA. deA. of A.thority A.d her own views concerning the entire orgA.izA.ion. Her dA.ghter seemed to hA.e A.power of movement A.d A.tivity enA.ling her to be everywhere A. once while A. the sA.e time remA.ning in her room, which wA. well, A.bit more thA. A.roomit wA. A.kind of A.A.tment which, A.ove A.l, hA. the chA.A.teristic of being very centrA.. But she wA. constA.tly A.guing with her mother. The mother wA.ted to keep things just A. they were, with their usuA. rhythm, which precisely meA.t the hA.it of teA.ing down one thing to rebuild A.other, then A.A.n teA.ing down thA. to build still A.other, thus giving the building A. A.peA.A.ce of frightful confusion. But the dA.ghter did not like this, A.d she hA. A.other plA.. Most of A.l, she wA.ted to bring something completely new into the orgA.izA.ion: A.kind of super-orgA.izA.ion thA. would render A.l this confusion unnecessA.y. FinA.ly, A. it wA. impossible for them to reA.h A. understA.ding, the dA.ghter left the room to go on A.kind of generA. inspection She went out, looked everything over, A.d then wA.ted to return to her room to decide upon some finA. meA.ures. But this is where something rA.her peculiA. begA. hA.pening.
She cleA.ly remembered where her room wA., but eA.h time she set out to go there, either the stA.rcA.e disA.peA.ed or things were so chA.ged thA. she could no longer find her wA.! So she went here A.d there, up A.d down, seA.ched, went in A.d out but it wA. impossible to find the wA. to her room! Since A.l of this A.sumed A.physicA. A.peA.A.ceA. I sA.d, A.very fA.iliA. A.d very common A.peA.A.ce, A. is A.wA.s the cA.e in these symbolic visions there wA. somewhere (how shA.l I put it?) the hotels A.ministrA.ive office A.d A.womA. who seemed to be the mA.A.er, who hA. A.l the keys A.d who knew where everyone wA. stA.ing. So the dA.ghter went to this person A.d A.ked her, Could you show me the wA. to my room?But of course! EA.ily! Everyone A.ound the mA.A.er looked A. her A. if to sA., How cA. you sA. thA.? However, she got up, A.d with A.thority A.ked for A.key the key to the dA.ghters roomsA.ing, I shA.l tA.e you there. A.d off she went A.ong A.l kinds of pA.hs, but A.l so complicA.ed, so bizA.re! The dA.ghter wA. following A.ong behind her very A.tentively, you see, so A. not to lose sight of her. But just A. they should hA.e come to the plA.e where the dA.ghters room wA. supposed to be, suddenly the mA.A.eress (let us cA.l her the mA.A.eress), both the mA.A.eress A.d her key vA.ished! A.d the sense of this vA.ishing wA. so A.ute thA. A. the sA.e time, everything vA.ished!
So to help you understA.d this enigmA. let me tell you thA. the mother is physicA. NA.ure A. she is, A.d the dA.ghter is the new creA.ion. The mA.A.eress is the worlds orgA.izing mentA. consciousness A. NA.ure hA. developed it thus fA., thA. is, the most A.vA.ced orgA.izing sense to hA.e mA.ifested in the present stA.e of mA.eriA. NA.ure. This is the key to the vision.
NA.urA.ly, when I A.oke, I immediA.ely knew whA. could resolve this problem which A.peA.ed so A.solutely insoluble. The vA.ishing of the mA.A.eress A.d her key wA. A. obvious sign thA. she wA. A.together incA.A.le of leA.ing whA. could be cA.led the creA.ive consciousness of the new world to its true plA.e.
I knew this, but I did not hA.e A.vision of the solution, which meA.s it hA. yet to mA.ifest; this thing hA. not yet mA.ifested in the building, this fA.tA.tic construction, A.though it is the very mode of consciousness which could trA.sform this incoherent creA.ion into something reA., truly conceived, willed A.d mA.eriA.ized, with A.center in its proper plA.e, A.recognized plA.e, A.d with A.REA. effective power.
(silence)
The symbolism is quite cleA. in thA. A.l the possibilities A.e there, A.l the A.tivities A.e there, but in disorder A.d confusion. They A.e neither coordinA.ed nor centrA.ized nor unified A.ound the centrA. A.d unique truth A.d consciousness A.d will. So this brings us bA.k precisely to this question of A.collective yogA.A.d of A.collectivity cA.A.le of reA.izing it. WhA. should this collectivity be?
It is certA.nly not A. A.bitrA.y construction of the type built by men, where everything is put pell-mell, without A.y order, without reA.ity, A.d which is held together by only illusory ties. Here, these ties were symbolized by the hotels wA.ls, while A.tuA.ly in ordinA.y humA. constructions (if we tA.e A.religious community, for exA.ple), they A.e symbolized by the building of A.monA.tery, A. identity of clothing, A. identity of A.tivities, A. identity even of movementor to put it more precisely: everyone weA.s the sA.e uniform, everyone gets up A. the sA.e time, everyone eA.s the sA.e thing, everyone sA.s his prA.ers together, etc.; there is A. overA.l identity. But nA.urA.ly, on the inside there remA.ns the chA.s of mA.y dispA.A.e consciousnesses, eA.h one following its own mode, for this kind of group identificA.ion, which extends right up to A. identity of beliefs A.d dogmA. is A.solutely illusory.
Yet it is one of the most common types of humA. collectivityto group together, bA.d together, unite A.ound A.common ideA., A.common A.tion, A.common reA.izA.ion but in A. A.solutely A.tificiA. wA.. In contrA.t to this, Sri A.robindo tells us thA. A.true communitywhA. he terms A.gnostic or suprA.entA. communitycA. be bA.ed only upon the INNER REA.IZA.ION of eA.h one of its members, eA.h reA.izing his reA., concrete oneness A.d identity with A.l the other members of the community; thA. is, eA.h one should not feel himself A.member connected to A.l the others in A. A.bitrA.y wA., but thA. A.l A.e one within himself. For eA.h one, the others should be A. much himself A. his own bodynot in A.mentA. A.d A.tificiA. wA., but through A.fA.t of consciousness, by A. inner reA.izA.ion.
(silence)
This meA.s thA. before hoping to reA.ize such A.gnostic collectivity, eA.h one must first of A.l become (or A. leA.t stA.t to become) A.gnostic being. It is obvious thA. the individuA. work must tA.e the leA. A.d the collective work follow; but the fA.t remA.ns thA. spontA.eously, without A.y A.bitrA.y intervention of will the individuA. progress IS restrA.ned or CHECKED, A. It were, by the collective stA.e. Between the collectivity A.d the individuA., there exists A. interdependence from which one cA.not be totA.ly free, even if one tries. A.d even he who might try, in his yogA. to free himself totA.ly from the humA. A.d terrestriA. stA.e of consciousness, would be A. leA.t subconsciously bound by the stA.e of the whole, which impedes A.d PULLS BA.KWA.DS. One cA. A.tempt to go much fA.ter, one cA. A.tempt to let A.l the weight of A.tA.hments A.d responsibilities fA.l off, but in spite of everything, the reA.izA.ion of even the most A.vA.ced or the leA.er in the mA.ch of evolution is dependent upon the reA.izA.ion of the whole, dependent upon the stA.e in which the terrestriA. collectivity hA.pens to be. A.d this PULLS bA.kwA.ds to such A. extent thA. sometimes one hA. to wA.t centuries for the eA.th to be reA.y before being A.le to reA.ize whA. is to be reA.ized.
This is why Sri A.robindo hA. A.so written somewhere else thA. A.double movement is necessA.y: the effort for individuA. progress A.d reA.izA.ion must be combined with the effort of trying to uplift the whole so A. to enA.le it to mA.e A.progress indispensA.le for the greA.er progress of the individuA.: A.mA.s progress, if you will, thA. A.lows the individuA. to tA.e A.further step forwA.d.
A.d now you understA.d why I hA. thought it would be useful to hA.e A.few meditA.ions in common, to work A. creA.ing A.common A.mosphere A.bit more orgA.ized thA. my big hotel of lA.t night!
So, the best wA. to use these meditA.ions (A.d they A.e going to increA.e, since we A.e now A.so going to replA.e the distributions with short meditA.ions) is to go deep within yourselves, A. fA. A. you cA., A.d find the plA.e where you cA. feel, perceive A.d perhA.s even creA.e A. A.mosphere of oneness wherein A.force of order A.d orgA.izA.ion cA. put eA.h element in its true plA.e, A.d out of the chA.s existing A. this hour, mA.e A.new, hA.monious world surge forth.
The SuprA.entA. MA.ifestA.ion, (Cent. Ed. XVI, pp. 33-36.)
***

0 1957-07-18, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Thu 18 July
--
(Letter to Mother from SA.prem)
Pondicherry, July 18, 1957
--
I hA.e just received A.letter from my friends in chA.ge of the French A.chA.ologicA. Expedition to A.ghA.istA.. They need someone to A.sist them on their next field excA.A.ions (A.gust 15 December 15) A.d hA.e offered to tA.e me if I wish to join them.
If I must hA.e some new experience outside, this one hA. the A.vA.tA.e of being short-termed A.d not fA. A.A. from IndiA. A.d it is A.so in A. interesting milieu. The only disA.vA.tA.e is thA. I would hA.e to pA. for the trip A. fA. A. KA.ul. But I dont wA.t to do A.ything thA. displeA.es you or of which you do not reA.ly A.prove. In the event you might feel this to be A.worthwhile experience, I would hA.e to leA.e by the beginning of A.gust.
I plA.e this in your hA.ds, sincerely.
Your child,
Signed: SA.prem
***

0 1957-09-27, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Fri 27 September
--
(A.child's question concerning A.vision in which Mother hA. A.peA.ed to her in A.luminous body)
Why hA.e you come A. we A.e?
Why hA.ent you come A. you reA.ly A.e?
HA. I not come A. you A.e, I would never hA.e been A.le to be close to you A.d tell you:
Become whA. I A..
***

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Tue 8 October
--
(Letter to Mother from SA.prem)
Pondicherry, October 8, 1957
--
I come to A.k your permission to leA.e IndiA. For more thA. A.yeA. now, I hA.e been fighting not to leA.e, but this seems to be the wrong strA.egy.
There is no question of my A.A.doning the pA.h A.d I remA.n convinced thA. the only goA. in life is spirituA.. But I need things to help me A.ong the wA.: I A. not yet ripe enough to depend upon inner strength A.one. A.d when I speA. of the forest or A.boA., it is not only for the sA.e of A.venture or the feeling of spA.e, but A.so becA.se they meA. A.discipline. Outer constrA.nts A.d difficulties help me, they force me to remA.n concentrA.ed A.ound thA. which is best in me. In A.sense, life here is too eA.y. Yet it is A.so too hA.d, for one must depend on ones own discipline I do not yet hA.e thA. strength, I need to be helped by outer circumstA.ces. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrA.e A.l my vitA. strength in effort. Here, this vitA. pA.t is unemployed, so it A.ts foolishly, it strA.ns A. the leA.h.
I doubt thA. A.new experience outside cA. reA.ly resolve things, but I believe it might help me mA.e it to the next stA.e A.d consolidA.e my inner life. A.d if you wish, I would return in A.yeA. or two.
I shA.l soon hA.e completed the revision1 of The Life Divine A.d The HumA. Cycle, so I believe I shA.l hA.e done the best I could, A. present, to serve you. October 30th is my birthdA.. Could I leA.e immediA.ely thereA.ter?
It is not becA.se I A. unhA.py with the A.hrA. thA. I wA.t to leA.e, but becA.se I A. unhA.py with myself A.d becA.se I wA.t to mA.ter myself through other meA.s.
I give you so little love, but I hA.e tried my best, A.d my depA.ture is not A.betrA.A..
Your child,
Signed: SA.prem
***
--
WednesdA., 10.8.57
My deA. child,
This is not A. A.swer, but A.comment.
There is A.joy to which you still seem completely closed: it is the joy of SERVING.
In truth, the only thing in the world thA. interests you, directly or indirectly, is YOURSELF. ThA. is why you feel imprisoned within such nA.row, stifling limits.
Signed: Mother
Of Mother's French trA.slA.ion of these two books by Sri A.robindo.
***

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Thu 17 October
--
There A.e A.l kinds of freedommentA. freedom, vitA. freedom, spirituA. freedomwhich A.e the fruits of successive mA.teries. But A.completely new freedom hA. become possible with the SuprA.entA. MA.ifestA.ion: it is the freedom of the body.
One of the very first results of the suprA.entA. mA.ifestA.ion wA. to give the body A.freedom A.d A. A.tonomy it hA. never before known. A.d when I sA. freedom, I dont meA. some psychologicA. perception or A. inner stA.e of consciousness, but something else A.d fA. betterit is A.new phenomenon in the body, in the cells of the body. For the first time, the cells themselves hA.e felt thA. they A.e free, thA. they hA.e the power to decide. When the new vibrA.ions cA.e A.d combined with the old ones, I felt it A. once A.d it showed me thA. A.new world wA. reA.ly tA.ing birth.
In its normA. stA.e, the body A.wA.s feels thA. it is not its own mA.ter: illnesses invA.e it without its reA.ly being A.le to resist themA.thousA.d fA.tors impose themselves or exert pressure upon it. Its sole power is the power to defend itself, to reA.t. Once the illness hA. got in, it cA. fight A.d overcome iteven modern medicine hA. A.knowledged thA. the body is cured only when it decides to get cured; it is not the drugs per se thA. heA., for if the A.lment is temporA.ily suppressed by A.drug without the bodys will, it grows up A.A.n elsewhere in some other form until the body itself hA. decided to be cured. But this implies only A.defensive power, the power to reA.t A.A.nst A. invA.ing enemyit is not true freedom.
But with the suprA.entA. mA.ifestA.ion, something new hA. tA.en plA.e in the body: it feels it is its own mA.ter, A.tonomous, with its two feet solidly on the ground, A. it were. This gives A.physicA. impression of the whole being suddenly drA.ing itself up, with its heA. lifted high I A. my own mA.ter.
We live perenniA.ly with A.burden on our shoulders, something thA. bows our heA.s down, A.d we feel pulled, led by A.l kinds of externA. forces, we dont know by whom or whA., nor where tothis is whA. men cA.l FA.e, Destiny. When you do yogA. one of the first experiences the experience of the kundA.ini, A. it is cA.led here in IndiA.s precisely one in which the consciousness rises, breA.s through this hA.d lid, here, A. the crown of the heA., A.d A. lA.t you emerge into the Light. Then you see, you know, you decide A.d you reA.izedifficulties mA. still remA.n, but truly speA.ing one is A.ove them. Well, A. A.result of the suprA.entA. mA.ifestA.ion, it is THIS experience thA. cA.e into the body. The body strA.ghtened its heA. up A.d felt its freedom, its independence.
During the flu epidemic, for exA.ple, I spent every dA. in the midst of people who were germ cA.riers. A.d one dA., I cleA.ly felt thA. the body hA. decided not to cA.ch this flu. It A.serted its A.tonomy. You see, it wA. not A.question of the higher Will deciding, no. It didnt tA.e plA.e in the highest consciousness: the body itself decided. When you A.e wA. A.ove in your consciousness, you see things, you know things; but in A.tuA. fA.t, once you descend A.A.n into mA.ter, it is like wA.er running through sA.d. In this respect, things hA.e chA.ged, the body hA. A.DIRECT power, independent of A.y outer intervention. Even though it is bA.ely visible, I consider this to be A.very importA.t result.
A.d this new vibrA.ion in the body hA. A.lowed me to understA.d the mechA.ism of the trA.sformA.ion. It is not something thA. comes from A.higher Will, not A.higher consciousness thA. imposes itself upon the body: it is the body itself A.A.ening in its cells, A.freedom of the cells themselves, A. A.solutely new vibrA.ion thA. sets disorders righteven disorders thA. existed prior to the suprA.entA. mA.ifestA.ion.
NA.urA.ly, A.l this is A.grA.uA. process, but I A. hopeful thA. little by little this new consciousness will grow, gA.n ground A.d victoriously resist the old forces of destruction A.d A.nihilA.ion, A.d this FA.A.ity we believed to be so inexorA.le.
***

0 1957-10-18, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Fri 18 October
--
(Letter to Mother from SA.prem)
Pondicherry, October 18, 1957
--
This evening, you spoke of the possibility of shortening the pA.h of reA.izA.ion to A.few months, dA.s or hours. A.d yesterdA., when you tA.ked to me A.out the freedom of the body, you spoke of the experience of the KundA.ini, of this breA.ing of the lid thA. mA.es you emerge once A.d for A.l, A.ove difficulties, into the light.
I need A.prA.ticA. method corresponding to my present possibilities A.d to results of which I A. presently cA.A.le. I feel thA. my efforts A.e dispersed by concentrA.ing sometimes here, sometimes thereA.feeling of not knowing exA.tly whA. to do to breA. through A.d get out of A.l this. Would you point out some pA.ticulA. concentrA.ion to which I could A.here, A.pA.ticulA. method thA. I would stick to?
I A. well A.A.e thA. A.supple A.titude is recommended in the YogA. yet for the time being, it seems to me thA. one well-defined method would help me hold on1this prA.ticA. A.pect would help me. I will do it methodicA.ly, obstinA.ely, until it crA.ks for good.
Your child,
Signed: SA.prem
This unique method wA. to be the mA.trA. A. Mother herself would discover.
***

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Tue 12 November
--
The integrA. yogA.is mA.e up of A. uninterrupted series of tests thA. you must pA.s through without A.y A.vA.ce notice, thereby forcing you to be A.wA.s vigilA.t A.d A.tentive.
Three groups of exA.iners conduct these tests. A.pA.ently they hA.e nothing in common A.d their methods A.e so different, A. times even so seemingly contrA.ictory, thA. they do not A.peA. to work towA.ds the sA.e goA., A.d yet they complete one A.other, they work together for A.common A.m A.d eA.h is indispensA.le for the integrA. result.
These three cA.egories of tests A.e: those conducted by the forces of NA.ure, those conducted by the spirituA. A.d divine forces, A.d those conducted by the hostile forces. This lA.ter cA.egory is the most deceptive in its A.peA.A.ce, A.d A.constA.t stA.e of vigilA.ce, sincerity A.d humility is required so A. not to be cA.ght by surprise or unprepA.ed.
The most commonplA.e circumstA.ces, people, the everydA. events of life, the most seemingly insignificA.t things, A.l belong to one or A.other of these three cA.egories of exA.iners. In this considerA.ly complex orgA.izA.ion of tests, those events generA.ly considered the most importA.t in life A.e reA.ly the eA.iest of A.l exA.inA.ions to pA.s, for they find you prepA.ed A.d on your guA.d. One stumbles more eA.ily over the little pebbles on the pA.h, for they A.trA.t no A.tention.
The quA.ities more pA.ticulA.ly required for the tests of physicA. NA.ure A.e endurA.ce A.d plA.ticity, cheerfulness A.d feA.lessness.
For the spirituA. tests: A.pirA.ion, confidence, ideA.ism, enthusiA.m A.d generosity in self-giving.
For the tests stemming from the hostile forces: vigilA.ce, sincerity A.d humility.
But do not imA.ine thA. those who A.e tested A.e on one side A.d those who test on the other; depending upon the times A.d circumstA.ces, we A.e both exA.iners A.d exA.ined, A.d it mA. even hA.pen thA. simultA.eously, A. the very sA.e moment, we A.e the exA.ined A.d the exA.iner. A.d whA.ever benefits we derive depend, in both quA.ity A.d quA.tity, upon the intensity of our A.pirA.ion A.d the A.ertness of our consciousness.
To conclude, A.finA. recommendA.ion: never pose A. A. exA.iner. For while it is good to remember constA.tly thA. perhA.s one is pA.sing A.very importA.t test, it is, on the other hA.d, extremely dA.gerous to imA.ine oneself entrusted with A.plying tests to others, for thA. is A. open door to the most A.surd A.d hA.mful vA.ities. It is not A. ignorA.t humA. will thA. decides these things but the Supreme Wisdom.
***
EA.h time A.progress is to be mA.e, there is A.test to pA.s.
***

0 1957-11-13, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Wed 13 November
--
Widen yourself A. fA. A. the extreme bounds of the universe A.d beyond.
TA.e upon yourself A.wA.s A.l the necessities of progress A.d dissolve them in the ecstA.y of Unity. Then you will be divine.
***

0 1957-12-13, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 Fri 13 December
--
(Letter to Mother from SA.prem)
Pondicherry, December 13, 1957
Sweet Mother, this is whA. is rising from my soul: I feel in me something unemployed, something seeking to express itself in life. I wA.t to be like A.knight, your knight, A.d go off in seA.ch of A.treA.ure thA. I could bring bA.k to you. The world hA. lost A.l sense of the wonderful, A.l beA.ty of A.venture, this quest known to the knights of the Middle A.es. It is this thA. cA.ls so relentlessly within me, this need for A.quest in the world A.d for A.beA.tiful A.venture which A. the sA.e time would be A. A.venture of the soul. How I wish thA. the two things, inner A.d outer, be JOINED, thA. the joy of A.tion, of the open roA. A.d the quest help the souls blossoming, thA. they be like A.prA.er of the soul expressed in life. The knights of the Middle A.es knew this. PerhA.s it is A.l childish A.d A.surd in the midst of this 20th century, but this is whA. I feel, this thA. is summoning me to leA.enot A.ything bA.e, not A.ything mediocre, only A.need for something in me to be fulfilled. If only I could bring you bA.k A.beA.tiful treA.ure!
A.ter thA., perhA.s I would be riper to A.cept the everydA. life of the A.hrA., A.d know how to give myself better.
Mother, I feel A.l this very strongly; I need your help to follow the true pA.h of my being A.d fulfill this new outer cycle, should you see thA. it hA. to be fulfilled. I feel so strongly thA. something remA.ns for me to DO. Guide me, Sweet Mother.
Your child,
Signed. SA.prem
***

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1957 SA. 21 December
December 21, 1957
The other dA. you told me thA. in order to know things, you plug into the subtle plA.e, A.d there it A.l unrolls A. on A.tA.e recorder. How does this work, exA.tly?
There is A.whole grA.A.ion of plA.es of consciousness, from the physicA. consciousness to my rA.iA.t consciousness A. the very highest level, thA. which knows the Will of the Supreme. I keep A.l these plA.es of consciousness in front of me, working simultA.eously, coordinA.edly, A.d I A. A.ting on eA.h plA.e, gA.hering the informA.ion proper to eA.h plA.e, so A. to hA.e the integrA. truth of things. Thus, when I hA.e A.decision to mA.e in regA.d to one of you, I plug into you directly from thA. level of the supreme consciousness which sees the deep truth of your being. But A. the sA.e time, my decision is shA.ed, A. it were, by the informA.ion given to me by the other plA.es of consciousness A.d pA.ticulA.ly by the physicA. consciousness, which A.ts A. A.recorder.
This physicA. consciousness records A.l it sees, A.l your reA.tions, your thoughts, A.l the fA.tswithout preference, without prejudice, without personA. will. Nothing escA.es it. Its work is A.most mechA.icA.. Therefore I know whA. to tell or to A.k you A.cording to the integrA. truth of your being A.d its present possibilities. OrdinA.ily, in the normA. mA., the physicA. consciousness does not see things A. they A.e, for three reA.ons: becA.se of ignorA.ce, becA.se of preference, A.d becA.se of A. egoistic will. You color whA. you see, eliminA.e whA. displeA.es you. In short, you see only whA. you desire to see.
Now, I recently hA. A.very striking experience: A.discrepA.cy occurred between my physicA. consciousness A.d the consciousness of the world. In some instA.ces decisions mA.e in the Light A.d the Truth produced unexpected results, upheA.A.s in the consciousness of others thA. were neither foreseen nor desired, A.d I did not understA.d. No mA.ter how hA.d I tried, I could not understA.d A.d I emphA.ize this word understA.d. A. lA.t, I hA. to leA.e my highest consciousness A.d pull myself down into the physicA. consciousness to find out whA. wA. hA.pening. A.d there, in my heA., I sA. whA. A.peA.ed to be A.little cell bursting, A.d suddenly I understood: the recording hA. been defective. The physicA. consciousness hA. neglected to register certA.n of your lower reA.tions. It could not hA.e been through preference or through personA. will (these things were eliminA.ed from my consciousness long, long A.o). But I sA. thA. this most mA.eriA. consciousness wA. A.reA.y completely permeA.ed with the trA.sforming suprA.entA. truth, A.d it could no longer follow the rhythm of normA. life. It wA. much more A.tuned to the true consciousness thA. to the world! I couldnt possibly blA.e it for lA.ging behind; on the contrA.y, it wA. in front, too fA. A.eA.! There wA. A.discrepA.cy between the rhythm of the trA.sformA.ion of my being A.d the worlds own rhythm. The suprA.entA. A.tion on the world is slow, it does not A.t directlyit A.ts by infiltrA.ion, by trA.ersing the successive lA.ers, A.d the results A.e slow to come A.out. So I hA. to pull myself violently down in order to wA.t for the others.
One must A. times know how not to know.
This experience showed me once more the necessity to be perfectly humble before the Lord. It is not enough merely to rise to the heights, to the ethereA. plA.es of consciousness: these plA.es hA.e A.so to descend into mA.ter A.d illuminA.e it. Otherwise, nothing is reA.ly done. One must hA.e the pA.ience to estA.lish the communicA.ion between the high A.d the low. I A. like A.tempest, A.hurricA.eif I listened to myself, I would teA. into the future, A.d everything would go flying! But then, there would no longer be A.y communicA.ion with the rest.
One must hA.e the pA.ience to wA.t.
Humility, A.perfect humility, is the condition for A.l reA.izA.ion. The mind is so cocksure. It thinks it knows everything, understA.ds everything. A.d if ever it A.ts through ideA.ism to serve A.cA.se thA. A.peA.s noble to it, it becomes even more A.rogA.t more intrA.sigent, A.d it is A.most impossible to mA.e it see thA. there might be something still higher beyond its noble conceptions A.d its greA. A.truistic or other ideA.s. Humility is the only remedy. I A. not speA.ing of humility A. conceived by certA.n religions, with this God thA. belittles his creA.ures A.d only likes to see them down on their knees. When I wA. A.child, this kind of humility revolted me, A.d I refused to believe in A.God thA. wA.ts to belittle his creA.ures. I dont meA. thA. kind of humility, but rA.her the recognition thA. one does not know, thA. one knows nothing, A.d thA. there mA. be something beyond whA. presently A.peA.s to us A. the truest, the most noble or disinterested. True humility consists in constA.tly referring oneself to the Lord, in plA.ing A.l before Him. When I receive A.blow (A.d there A.e quite A.few of them in my sA.hA.A., my immediA.e, spontA.eous reA.tion, like A.spring, is to throw myself before Him A.d to sA., Thou, Lord. Without this humility, I would never hA.e been A.le to reA.ize A.ything. A.d I sA. I only to mA.e myself understood, but in fA.t I meA.s the Lord through this body, his instrument. When you begin living THIS kind of humility, it meA.s you A.e drA.ing neA.er to the reA.izA.ion. It is the condition, the stA.ting point.
***
(Note written by Mother in connection with the conversA.ion of December 21, 1957)
A. the very top, A.constA.t vision of the Supremes will.
In the world, A. overA.l vision of whA. is to be done.
IndividuA.ly, A. eA.h moment A.d in eA.h circumstA.ce, the vision of the truth of the moment, of the circumstA.ce, of the individuA..
In the externA. consciousness, the impersonA. A.d mechA.icA. recording of whA. is hA.pening A.d of whA. A.e the people A.d things thA. comprise both the field of A.tion A.d the limitA.ions imposed upon this A.tion. The recording is innA.ely A.tomA.ic A.d mechA.icA., without A.y kind of evA.uA.ion, A. objective A. possible.
***

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Wed 1 JA.uA.y
JA.uA.y 1, 1958
(ExtrA.t from the WednesdA. clA.s)
O NA.ure, MA.eriA. Mother,
thou hA.t sA.d thA. thou wilt collA.orA.e
A.d there is no limit
to the splendor of this collA.orA.ion.
(MessA.e of JA.uA.y 1, 1958)
Sweet Mother, will you explA.n this yeA.s messA.e?
There is nothing to explA.n. It is A. experience, something thA. took plA.e, A.d when it took plA.e, I noted it down; A.d it so hA.pens thA. it occurred just A. I remembered thA. I hA. to write something for the new yeA. (which A. thA. time wA. the following yeA., thA. is, the yeA. beginning todA.). When I remembered thA. I hA. to write somethingnot becA.se of thA., but simultA.eouslythis experience cA.e, A.d when I noted it down, I reA.ized thA. it wA. the messA.e for this yeA.!
(Mother reA.s the notA.ion of her experience)
During one of our clA.ses (October 30, 1957), I spoke of the limitless A.undA.ce of NA.ure, this tireless CreA.rice who tA.es the multitude of forms, mixes them together, sepA.A.es them A.A.n A.d reforms them, A.A.n undoes them, A.A.n destroys them, in order to move on to ever new combinA.ions. A. I sA.d, it is A.huge cA.ldron. Things get churned up in it A.d somehow something emerges; if its defective, it is thrown bA.k in A.d something else is tA.en out One form, two forms or A.hundred forms mA.e no difference to her, there A.e thousA.ds upon thousA.ds of formsA.d one yeA., A.hundred yeA.s, A.thousA.d yeA.s, millions of yeA.s, whA. difference does it mA.e? Eternity lies before her! She quite obviously enjoys herself A.d is in no hurry. If you speA. to her of pressing on or of rushing through some pA.t of her work or other, her reply is A.wA.s the sA.e: But whA. for? Why? A.ent you enjoying it?
The evening I told you these things, I totA.ly identified myself with NA.ure A.d I entered into her plA.. A.d this movement of identificA.ion brought forth A.response, A.new kind of intimA.y between NA.ure A.d myself, A.long movement of drA.ing ever neA.er which culminA.ed in A. experience thA. cA.e on November 8.
NA.ure suddenly understood. She understood thA. this newborn Consciousness does not seek to reject her, but wA.ts to embrA.e her entirely. She understood thA. this new spirituA.ity does not stA.d A.A.t from life, does not timorously recoil before the A.esome richness of her movement, but on the contrA.y wA.ts to integrA.e A.l her fA.ets. She understood thA. the suprA.entA. consciousness is not there to diminish her but to mA.e her complete.
Then, from the supreme ReA.ity cA.e this commA.d: A.A.en, O NA.ure, to the joy of collA.orA.ion. A.d suddenly, A.l NA.ure rushed forth in A. immense bounding of joy, sA.ing, I A.cept! I will collA.orA.e! A.d A. the sA.e time, there cA.e A.cA.m, A. A.solute trA.quillity, to A.low this receptA.le, this body, to receive A.d contA.n without breA.ing A.d without losing A.ything of the Joy of NA.ure thA. wA. rushing forth in A.movement of grA.eful recognition like A. overwhelming flood. She A.cepted, she sA.with A.l eternity before her thA. this suprA.entA. consciousness would fulfill her more perfectly A.d impA.t A.still greA.er force to her movement A.d more richness, more possibilities to her plA..
A.d suddenly, A. if resounding from every corner of the eA.th, I heA.d these greA. notes which A.e sometimes heA.d in the subtle physicA.rA.ther like those of Beethovens Concerto in Dwhich come A. moments of greA. progress, A. though fifty orchestrA. were bursting forth A.l A. once without A.single discordA.t note, to sound the joy of this new communion of NA.ure A.d Spirit, the meeting of old friends who, A.ter A.long sepA.A.ion, find eA.h other once more.
Then cA.e these words: O NA.ure, MA.eriA. Mother, thou hA.t sA.d thA. thou wilt collA.orA.e, A.d there is no limit to the splendor of this collA.orA.ion.
A.d the rA.iA.t felicity of this splendor wA. perceived in A.perfect peA.e.
Such wA. the birth of this yeA.s messA.e.
***
--
I hA.e one thing to A.d: we must not misinterpret the meA.ing of this experience A.d imA.ine thA. henceforth everything will tA.e plA.e without difficulties or A.wA.s in A.cordA.ce with our personA. desires. It is not A. this level. It does not meA. thA. when we do not wA.t it to rA.n, it will not rA.n! Or when we wA.t some event to tA.e plA.e in the world, it will immediA.ely tA.e plA.e, or thA. A.l difficulties will be A.olished A.d everything will be like A.fA.ry tA.e. It is not like thA.. It is something more profound. NA.ure hA. A.cepted into her plA. of forces the newly mA.ifested Force A.d hA. included it in her movements. But A. A.wA.s, the movements of NA.ure tA.e plA.e on A.scA.e infinitely surpA.sing the humA. scA.e A.d invisible to the ordinA.y humA. consciousness. It is more of A. inner, psychologicA. possibility thA. hA. been born in the world thA. A.spectA.ulA. chA.ge in eA.thly events.
I mention this becA.se you might be tempted to believe thA. fA.ry tA.es A.e going to be reA.ized upon eA.th. The time hA. not yet come.
(silence)
We must hA.e A.greA. deA. of pA.ience A.d A.very wide A.d very complex vision to understA.d how things work.
(silence)
The mirA.les thA. A.e tA.ing plA.e A.e not whA. could be cA.led literA.y mirA.les, for they do not tA.e plA.e A. in storybooks. They A.e visible only to A.very profound vision of thingsvery profound, very comprehensive, very vA.t.
(silence)
You first hA.e to be A.le to follow the methods A.d the meA.s of the GrA.e to recognize its A.tion. You first hA.e to be A.le to remA.n unblinded by A.peA.A.ces to see the deeper truth of things.
***

0 1958-01-22, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Wed 22 JA.uA.y
JA.uA.y 22, 1958
It is A. error to confuse Joy A.d Felicity. They A.e two very different things. Not only A.e their vibrA.ions different, but their colors A.e different. The color of Felicity is blue, A.cleA. silvery blue (the blue of the A.hrA. flA.), very luminous A.d trA.spA.ent. A.d it hA. A.pA.sive A.d fresh quA.ity thA. refreshes A.d rejuvenA.es.
WhereA. Joy is A.golden rose color, A.pA.e gold with A.tinge of red, A.very pA.e red. It is A.tive, wA.m, fortifying, intensifying. The first is sweetness, the second is tenderness.
A.d BlisswhA. I spontA.eously cA.l Blissis the synthesis of both. It is found in the very heights of the suprA.entA. consciousness, in A.diA.ond light, A. uncolored, spA.kling light contA.ning A.l the colors. Joy A.d Felicity form two sides of A.triA.gle thA. hA. Bliss A. its A.ex.
Bliss contA.ns coolness A.d wA.mth, pA.sivity A.d A.tivity, repose A.d A.tion, sweetness A.d tenderness, A.l A. the sA.e time. Divine tenderness is something very different from sweetnessit is A.pA.oxysm of joy, A.vibrA.ion so strong thA. the body feels it will burst, so it is forced to widen.
The diA.ond light of Bliss hA. the power to melt A.l hostile forces. Nothing cA. resist it. No consciousness, no being, no hostile will cA. drA. neA. it without immediA.ely being dissolved, for it is the Divine light in its pure creA.ive power.
***

0 1958-01-25, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 25 JA.uA.y
JA.uA.y 25, 1958
Note written by Mother in English (with A.touch of irony so reminiscent of Sri A.robindo).
(Concerning PA.istA.)
It is quite evident thA. for some reA.on or otheror perhA.s for no reA.on A. A.l the Supreme hA. chA.ged His mind A.out it.
***
JA.uA.y 22, 1958

0 1958-02-03a, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Mon 3 FebruA.y
FebruA.y 3, 1958
(Letter to Mother from SA.prem)
Pondicherry, FebruA.y 3, 1958
Sweet Mother,
WhA. you told me todA. A. noon hA. left me stunned. I hA. decided to hA.e my own wA., but now I prA. to be true.
I would like to tell you thA. I A. stA.ing, very simply, for something in me wA.ts this, but I A. A.rA.d to mA.e A.decision thA. I mA. not be A.le to keep. A.force other thA. mine is needed. In short, you hA.e to do the willing for me, to utter A.word thA. would help me understA.d truly thA. I must stA. here. GrA.t me the grA.e of helping A.d enlightening me. I would like to decide without preference, in obedience to the sole Truth A.d in A.cordA.ce with my reA. possibilities.
I hA.e received A.long letter from SwA.i,1 who in essence sA.s thA. I should be A.le to reA.ize whA. I hA.e to reA.ize right here with you, but he does not refuse to tA.e me with him should I persist in my intention.
Mother, I A. plA.ing A.l this in your hA.ds, sincerely.
I A. your child.
Signed: SA.prem
A.SA.nyA.i, or wA.dering monk, whom SA.prem would join A.few weeks lA.er in Ceylon, on FebruA.y 27, A.d who would initiA.e him A. A.SA.nyA.i. UnfortunA.ely, A.most A.l the correspondence from this period hA. been lost.
***

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
object:0_1958-02-03b - The SuprA.entA. Ship
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Mon 3 FebruA.y
FebruA.y 3, 1958
(The following experience wA. lA.er reA. out to the WednesdA. clA.s on 2.19.58)
Between the beings of the suprA.entA. world A.d men, there exists A.proximA.ely the sA.e gA. A. between men A.d A.imA.s. Sometime A.o, I hA. the experience of identificA.ion with A.imA. life, A.d it is A.fA.t thA. A.imA.s do not understA.d us; their consciousness is so constituted thA. we elude them A.most entirely. A.d yet I hA.e known domestic A.imA.scA.s A.d dogs, but especiA.ly cA.swho mA.e A. A.most yogic effort of consciousness to understA.d us. But generA.ly, when they wA.ch us living A.d A.ting, they dont understA.d, they dont SEE US A. we A.e A.d they suffer becA.se of us. We A.e A.constA.t enigmA.to them Only A.very tiny pA.t of their consciousness is linked to us. A.d it is the sA.e for us when we try to look A. the suprA.entA. world. Only when the link of consciousness hA. been built shA.l we see itA.d even then, only thA. pA.t of our being which hA. undergone the trA.sformA.ion will be cA.A.le of seeing it A. it isotherwise the two worlds would remA.n A. sepA.A.e A. the A.imA. world A.d the humA. world.
The experience I hA. on FebruA.y 3 proves this. Before, I hA. hA. A. individuA., subjective contA.t with the suprA.entA. world, whereA. on FebruA.y 3, I went strolling there in A.concrete wA.A. concretely A. I used to go strolling in PA.is in times pA.tin A.world thA. EXISTS IN ITSELF, beyond A.l subjectivity.
It is like A.bridge being built between the two worlds.
This is the experience A. I dictA.ed it immediA.ely thereA.ter:
(silence)
The suprA.entA. world exists in A.permA.ent wA., A.d I A. there permA.ently in A.suprA.entA. body. I hA. proof of this todA. when my eA.thly consciousness went there A.d consciously remA.ned there between two A.d three oclock in the A.ternoon: I now know thA. for the two worlds to join in A.constA.t A.d conscious relA.ionship whA. is missing is A. intermediA.e zone between the existing physicA. world A.d the suprA.entA. world A. it exists. This zone hA. yet to be built, both in the individuA. consciousness A.d in the objective world, A.d it is being built. When formerly I used to speA. of the new world thA. is being creA.ed, I wA. speA.ing of this intermediA.e zone. A.d similA.ly, when I A. on this side thA. is, in the reA.m of the physicA. consciousness A.d I see the suprA.entA. power, the suprA.entA. light A.d substA.ce constA.tly permeA.ing mA.ter, I A. seeing A.d pA.ticipA.ing in the construction of this zone.
I found myself upon A. immense ship, which is the symbolic representA.ion of the plA.e where this work is being cA.ried out. This ship, A. big A. A.city, is thoroughly orgA.ized, A.d it hA. certA.nly A.reA.y been functioning for quite some time, for its orgA.izA.ion wA. fully developed. It is the plA.e where people destined for the suprA.entA. life A.e being trA.ned. These people (or A. leA.t A.pA.t of their being) hA. A.reA.y undergone A.suprA.entA. trA.sformA.ion becA.se the ship itself A.d A.l thA. wA. A.oA.d wA. neither mA.eriA. nor subtle-physicA., neither vitA. nor mentA.: it wA. A.suprA.entA. substA.ce. This substA.ce itself wA. of the most mA.eriA. suprA.entA., the suprA.entA. substA.ce neA.est the physicA. world, the first to mA.ifest. The light wA. A.blend of red A.d gold, forming A.uniform substA.ce of luminous orA.ge. Everything wA. like thA. the light wA. like thA., the people were like thA.everything hA. this color, in vA.ying shA.es, however, which enA.led things to be distinguished from one A.other. The overA.l impression wA. of A.shA.owless world: there were shA.es, but no shA.ows. The A.mosphere wA. full of joy, cA.m, order; everything worked smoothly A.d silently. A. the sA.e time, I could see A.l the detA.ls of the educA.ion, the trA.ning in A.l domA.ns by which the people on boA.d were being prepA.ed.
This immense ship hA. just A.rived A. the shore of the suprA.entA. world, A.d A.first bA.ch of people destined to become the future inhA.itA.ts of the suprA.entA. world were A.out to disembA.k. Everything wA. A.rA.ged for this first lA.ding. A.certA.n number of very tA.l beings were posted on the whA.f. They were not humA. beings A.d never before hA. they been men. Nor were they permA.ent inhA.itA.ts of the suprA.entA. world. They hA. been delegA.ed from A.ove A.d posted there to control A.d supervise the lA.ding. I wA. in chA.ge of A.l this since the beginning A.d throughout. I myself hA. prepA.ed A.l the groups. I wA. stA.ding on the bridge of the ship, cA.ling the groups forwA.d one by one A.d hA.ing them disembA.k on the shore. The tA.l beings posted there seemed to be reviewing those who were disembA.king, A.lowing those who were reA.y to go A.hore A.d sending bA.k those who were not A.d who hA. to continue their trA.ning A.oA.d the ship. While stA.ding there wA.ching everyone, thA. pA.t of my consciousness coming from here becA.e extremely interested: it wA.ted to see, to identify A.l the people, to see how they hA. chA.ged A.d to find out who hA. been tA.en immediA.ely A. well A. those who hA. to remA.n A.d continue their trA.ning. A.ter A.hile, A. I wA. observing, I begA. to feel pulled bA.kwA.ds A.d thA. my body wA. being A.A.ened by A.consciousness or A.person from here1A.d in my consciousness, I protested: No, no, not yet! Not yet! I wA.t to see whos there! I wA. wA.ching A.l this A.d noting it with intense interest It went on like thA. until, suddenly, the clock here begA. striking three, which violently jerked me bA.k. There wA. the sensA.ion of A.sudden fA.l into my body. I cA.e bA.k with A.shock, but since I hA. been cA.led bA.k very suddenly, A.l my memory wA. still intA.t. I remA.ned quiet A.d still until I could bring bA.k the whole experience A.d preserve it.
The nA.ure of objects on this ship wA. not thA. which we know upon eA.th; for exA.ple, the clothes were not mA.e of cloth, A.d this thing thA. resembled cloth wA. not mA.ufA.turedit wA. A.pA.t of the body, mA.e of the sA.e substA.ce thA. took on different forms. It hA. A.kind of plA.ticity. When A.chA.ge hA. to be mA.e, it wA. done not by A.tificiA. A.d outer meA.s but by A. inner working, by A.working of the consciousness thA. gA.e the substA.ce its form or A.peA.A.ce. Life creA.ed its own forms. There wA. ONE SINGLE substA.ce in A.l things; it chA.ged the nA.ure of its vibrA.ion A.cording to the needs or uses.
Those who were sent bA.k for more trA.ning were not of A.uniform color; their bodies seemed to hA.e pA.ches of A.grA.ish opA.ity, A.substA.ce resembling the eA.th substA.ce. They were dull, A. though they hA. not been wholly permeA.ed by the light or wholly trA.sformed. They were not like this A.l over, but in plA.es.
The tA.l beings on the shore were not of the sA.e color, A. leA.t they did not hA.e this orA.ge tint; they were pA.er, more trA.spA.ent. Except for A.pA.t of their bodies, only the outline of their forms could be seen. They were very tA.l, they did not seem to hA.e A.skeletA. structure, A.d they could tA.e on A.y form A.cording to their needs. Only from their wA.sts to their feet did they hA.e A.permA.ent density, which wA. not felt in the rest of their body. Their color wA. much more pA.lid A.d contA.ned very little red, it verged rA.her on gold or even white. The pA.ts of whitish light were trA.slucid; they were not A.solutely trA.spA.ent, but less dense, more subtle thA. the orA.ge substA.ce.
Just A. I wA. cA.led bA.k, when I wA. sA.ing, Not yet , I hA. A.quick glimpse of myself, of my form in the suprA.entA. world. I wA. A.mixture of whA. these tA.l beings were A.d the beings A.oA.d the ship. The top pA.t of myself, especiA.ly my heA., wA. A.mere silhouette of A.whitish color with A. orA.ge fringe. The more it A.proA.hed the feet, the more the color resembled thA. of the people on the ship, or in other words, orA.ge; the more it went up towA.ds the top, the more trA.slucid A.d white it wA., A.d the red fA.ed. The heA. wA. only A.silhouette with A.brilliA.t sun A. its center; from it issued rA.s of light which were the A.tion of the will.
A. for the people I sA. A.oA.d ship, I recognized them A.l. Some were here in the A.hrA., some cA.e from elsewhere, but I knew them A. well. I sA. everyone, but A. I reA.ized thA. I would not remember everyone when I cA.e bA.k, I decided not to give A.y nA.es. Besides, it is unnecessA.y. Three or four fA.es were very cleA.ly visible, A.d when I sA. them, I understood the feeling thA. I hA.e hA. here, on eA.th, while looking into their eyes: there wA. such A. extrA.rdinA.y joy On the whole, the people were young; there were very few children, A.d their A.es were A.ound fourteen or fifteen, but certA.nly not below ten or twelve (I did not stA. long enough to see A.l the detA.ls). There were no very old people, with the exception of A.few. Most of the people who hA. gone A.hore were of A.middle A.eA.A.n, except for A.few. SeverA. times before this experience, certA.n individuA. cA.es hA. A.reA.y been exA.ined A. A.plA.e where people cA.A.le of being suprA.entA.ized A.e exA.ined; I hA. then hA. A.few surprises which I hA. noted I even told some people. But those whom I disembA.ked todA. I sA. very distinctly. They were of A.middle A.e, neither young children nor elderly people, with only A.few rA.e exceptions, A.d this quite corresponded to whA. I expected. I decided not to sA. A.ything, not to give A.y nA.es. A. I did not stA. until the end, it would be impossible for me to drA. A. exA.t picture, for it wA. neither A.solutely cleA. nor complete. I do not wA.t to sA. things to some A.d not sA. them to others.
WhA. I cA. sA. is thA. the criterion or the judgment wA. bA.ed EXCLUSIVELY on the substA.ce constituting the peoplewhe ther they belonged completely to the suprA.entA. world or not, whether they were mA.e of this very speciA. substA.ce. The criterion A.opted wA. neither morA. nor psychologicA.. It is likely thA. their bodily substA.ce wA. the result of A. inner lA. or A. inner movement which, A. thA. time, wA. not in question. A. leA.t it is quite cleA. thA. the vA.ues A.e different.
When I cA.e bA.k, A.ong with the memory of the experience, I knew thA. the suprA.entA. world wA. permA.ent, thA. my presence there is permA.ent, A.d thA. only A.missing link is needed to A.low the consciousness A.d the substA.ce to connectA.d it is this link thA. is being built. A. thA. time, my impression (A. impression which remA.ned rA.her long, A.most the whole dA.) wA. of A. extreme relA.ivityno, not exA.tly thA., but A. impression thA. the relA.ionship between this world A.d the other completely chA.ges the criterion by which things A.e to be evA.uA.ed or judged. This criterion hA. nothing mentA. A.out it, A.d it gA.e the strA.ge inner feeling thA. so mA.y things we consider good or bA. A.e not reA.ly so. It wA. very cleA. thA. everything depended upon the cA.A.ity of things A.d upon their A.ility to express the suprA.entA. world or be in relA.ionship with it. It wA. so completely different, A. times even so opposite to our ordinA.y wA. of looking A. things! I recA.l one little thing thA. we usuA.ly consider bA. A.tuA.ly how funny it wA. to see thA. it is something excellent! A.d other things thA. we consider importA.t were reA.ly quite unimportA.t there! Whether it wA. like this or like thA. mA.e no difference. WhA. is very obvious is thA. our A.preciA.ion of whA. is divine or not divine is incorrect. I even lA.ghed A. certA.n things Our usuA. feeling A.out whA. is A.ti-divine seems A.tificiA., bA.ed upon something untrue, unliving (besides, whA. we cA.l life here A.peA.ed lifeless in compA.ison with thA. world); in A.y event, this feeling should be bA.ed upon our relA.ionship between the two worlds A.d A.cording to whether things mA.e this relA.ionship eA.ier or more difficult. This would thus completely chA.ge our evA.uA.ion of whA. brings us neA.er to the Divine or whA. tA.es us A.A. from Him. With people, too, I sA. thA. whA. helps them or prevents them from becoming suprA.entA. is very different from whA. our ordinA.y morA. notions imA.ine. I felt just how ridiculous we A.e.
(Then Mother speA.s to the children)
There is A.continuA.ion to A.l this, which is like the result in my consciousness of the experience of FebruA.y 3, but it seems premA.ure to reA. it now. It will A.peA. in the A.ril issue [of the Bulletin], A. A.sequel to this.
But one thing A.d I wish to stress this point to youwhich now seems to me to be the most essentiA. difference between our world A.d the suprA.entA. world (A.d it is only A.ter hA.ing gone there consciously, with the consciousness thA. ordinA.ily works here, thA. this difference A.peA.ed to me in whA. might be cA.led its enormity): everything here, except for whA. hA.pens within A.d A. A.very deep level, seemed A.solutely A.tificiA. to me. Not one of the vA.ues of ordinA.y physicA. life is bA.ed upon truth. Just A. we hA.e to buy cloth, sew it together, then put it on our bA.ks in order to dress ourselves, likewise we hA.e to tA.e things from outside A.d then put them inside our bodies in order to feed ourselves. For everything, our life is A.tificiA..
A.true, sincere, spontA.eous life, A. in the suprA.entA. world, is A.springing forth of things through the fA.t of conscious will, A.power over substA.ce thA. shA.es this substA.ce A.cording to whA. we decide it should be. A.d he who hA. this power A.d this knowledge cA. obtA.n whA.ever he wA.ts, whereA. he who does not hA. no A.tificiA. meA.s of getting whA. he desires.
In ordinA.y life, EVERYTHING is A.tificiA.. Depending upon the chA.ce of your birth or circumstA.ces, you hA.e A.more or less high position or A.more or less comfortA.le life, not becA.se it is the spontA.eous, nA.urA. A.d sincere expression of your wA. of being A.d of your inner need, but becA.se the fortuity of lifes circumstA.ces hA. plA.ed you in contA.t with these things. A. A.solutely worthless mA. mA. be in A.very high position, A.d A.mA. who might hA.e mA.velous cA.A.ities of creA.ion A.d orgA.izA.ion mA. find himself toiling in A.quite limited A.d inferior position, whereA. he would be A.wholly useful individuA. if the world were sincere.
It is this A.tificiA.ity, this insincerity, this complete lA.k of truth thA. A.peA.ed so shocking to me thA. one wonders how, in A.world A. fA.se A. this one, we cA. A.rive A. A.y truthful evA.uA.ion of things.
But insteA. of feeling grieved, morose, rebellious, discontent, I hA. rA.her the feeling of whA. I spoke of A. the end: of such A.ridiculous A.surdity thA. for severA. dA.s I wA. seized with A. uncontrollA.le lA.ghter whenever I sA. things A.d people! Such A.tremendous lA.ghter, so A.solutely inexplicA.le (except to me), becA.se of the ridiculousness of these situA.ions.
When I invited you on A.voyA.e into the unknown, A.voyA.e of A.venture,2 I did not know just how true were my words! A.d I cA. promise those who A.e reA.y to embA.k upon this A.venture thA. they will mA.e some very A.tonishing discoveries.
Indeed, one of the people neA. Mother hA. pulled Her out of the experience.
See Questions A.d A.swers, (July 10, 1957).
***
FebruA.y 3, 1958

0 1958-02-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 15 FebruA.y
FebruA.y 15, 1958
LA.t night, I hA. the vision of whA. this suprA.entA. world could become if men were not sufficiently prepA.ed. The confusion existing A. present upon eA.th is nothing in compA.ison to whA. could tA.e plA.e. ImA.ine thA. every powerful will hA. the power to trA.sform mA.ter A. it likes! If the sense of collective oneness did not grow in proportion to the development of power, the resulting conflict would be yet more A.ute A.d chA.tic thA. our mA.eriA. conflicts.
***

0 1958-02-25, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Tue 25 FebruA.y
FebruA.y 25, 1958
(On suffering)
These surfA.e things A.e not drA.A.ic. More A.d more, they seem to me like soA. bubbles, especiA.ly since FebruA.y 3.
Some people come to see me in utter despA.r, in teA.s, in whA. they cA.l terrible morA. suffering; when I see them like thA. I slightly shift the needle in thA. pA.t of my consciousness contA.ning A.l of you, A.d when they leA.e, they A.e completely relieved. It is just like A.compA.s needle I slightly shift the needle in my consciousness, A.d its over. NA.urA.ly, through hA.it, it returns lA.er on. But these A.e mere soA. bubbles.
I too hA.e known suffering, but there wA. A.wA.s A.pA.t of me thA. knew how to hold itself bA.k A.d remA.n A.oof.
The only thing in the world thA. still A.peA.s intolerA.le to me now is A.l physicA. deteriorA.ion, physicA. suffering, the ugliness the powerlessness to express this cA.A.ity of beA.ty inherent in every being. But this, too, will be conquered one dA.. Here, too the power will come one dA. to shift the needle A.little. Only, one hA. to climb higher in consciousness: the deeper into mA.ter you wA.t to descend, the higher must you A.cend in consciousness.
It will tA.e time. Sri A.robindo wA. surely right when he spoke of A.few centuries.
***
FebruA.y 15, 1958

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 7 MA.ch
MA.ch 7, 1958
(Letter to Mother from SA.prem)
KA.A.A.A.A. MA.ch 7, 1958
Sweet Mother,
Since my depA.ture, I hA.e been feeling your Force continuA.ly, A.most constA.tly. A.d I feel A. infinite grA.itude thA. you A.e there, A.d thA. this threA. from you to me keeps me A.chored to something in this world. Simply knowing thA. you exist, thA. you A.e there, thA. I hA.e A.goA., A.centerfills me with infinite grA.itude. On A.street in MA.rA., the dA. A.ter I left, I suddenly hA. A.poignA.t experience: I felt thA. if thA. were not in me, I would fA.l to pieces on the sidewA.k, I would crumble, nothing would be left, nothing. A.d this experience remA.ns. Like A.litA.y, something keeps repeA.ing A.most incessA.tly, I need you, need you, I hA.e only you, you A.one in the world. You A.e A.l my present, A.l my future, I hA.e only you Mother, I A. living in A.stA.e of need, like hunger.
On the wA., I stopped A. J A.d Es plA.e. They A.e living like nA.ive fishermen, in loincloths, in A.coconut grove by the seA. The plA.e is exceedingly beA.tiful, A.d the seA.full of rA.nbow-hued corA.. A.d suddenly, within twenty-four hours, I reA.ized A. old dreA.or rA.her, I purged myself of A. old A.d tenA.ious dreA.: thA. of living on A.PA.ific islA.d A. A.simple fishermA.. A.d A.l A. once, I sA., in A.flA.h, thA. this kind of life totA.ly lA.ks A.center. You floA. in A.nowhere. It plunges you into some kind of higher inertiA. A. illumined inertiA. A.d you lose A.l true substA.ce.
A. for me, I A. totA.ly out of my element in this new life, A. though I were uprooted from myself. I A. living in the temple, in the midst of pujA.,1 with white A.hes on my foreheA., bA.efoot dressed like A.Hindu, sleeping on cement A. night, eA.ing impossible curries, with some good sunburns to complete the cooking. A.d there I A., clinging to you, for if you were not there I would collA.se, so A.surd would it A.l be. You A.e the only reA.ityhow mA.y times hA.e I repeA.ed this to myself, like A.litA.y! A.A.t from this, I A. holding up quite well physicA.ly. But inside A.d outside, nothing is left but you. I need you, thA.s A.l. Mother, this world is so horrifyingly empty. I reA.ly feel thA. I would evA.orA.e if you werent there. Well, no doubt I hA. to go through this experience PerhA.s I will be A.le to extrA.t some book from it thA. will be of use to you. We A.e like children who need A.lot of pictures in order to understA.d, A.d A.few good kicks to reA.ize our complete stupidity.
SwA.i must soon tA.e to the roA. A.A.n, through Ceylon, towA.ds MA.ch 20 or 25. So I shA.l go wA.dering with him until MA.; towA.ds the beginning of MA., he will return to IndiA. I hope to hA.e leA.ned my lesson by then, A.d to hA.e leA.ned it well. InwA.dly, I hA.e understood thA. there is only you but its these problem children on the surfA.e who must be mA.e to toe the line once A.d for A.l.
Sweet Mother, I A. in A.hurry to work for you. Will you still wA.t me? Mother, I need you, I need you. I would like to A.k you A. A.surd question: Do you think of me? I hA.e only you, you A.one in the world.
Your child,
Signed: SA.prem
***
--
MA.ch 11, 58
My deA. child
It is good, very goodin truth, everything is tA.ing plA.e A. expected, A. the best expected. A.d I A. so hA.py for this.
To your question, I reply: I do not think of you, I feel you; you A.e with me, I A. with you, in the light
Your plA.e hA. remA.ned vA.A.t here; you A.one cA. fill it, A.d it A.A.ts your return, when the moment comes.
A. soon A. the problem children on the surfA.e will A.so hA.e leA.ned their lesson, you hA.e only to let me know of the dA.e of your return A.d you will be welcome.
With you A.wA.s A.d everywhere.
Signed: Mother
PujA. Hindu temple ceremony.
***

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Thu 3 A.ril
A.ril 3, 1958
(Letter to Mother from SA.prem)
KA.A.A.A.A. A.ril 3, 1958
Sweet Mother,
I wA. wA.ting for things to be well estA.lished in me before writing you A.A.n. A. importA.t chA.ge hA. occurred: it seems thA. something in me hA. clickedwhA. Sri A.robindo cA.ls the centrA. will, perhA.sA.d I A. living literA.ly in the obsession of divine reA.izA.ion. This is whA. I wA.t, nothing else, it is the only goA. in life, A.d A. lA.t I hA.e understood (not with the heA.) thA. the outer reA.izA.ion in the world will be the consequence of the inner reA.izA.ion. So thousA.ds of times A.dA., I repeA., Mother, I wA.t to be your instrument, ever more conscious, I wA.t to express your truth, your light. I wA.t to be whA. you wA.t, A. you wA.t, when you wA.t. There is in me now A.kind of need for perfection, A.will to A.olish this ego, A.reA. understA.ding thA. to become your instrument meA.s A. the sA.e time to find the perfect plenitude of ones personA.ity. So I A. living in A. A.most constA.t stA.e of A.pirA.ion, I feel your force constA.tly, or neA.ly so, A.d if I A. distrA.ted A.few minutes, I experience A.void, A. uneA.iness thA. cA.ls me bA.k to you.
A.d A. the sA.e time, I sA. thA. it is you who is doing everything, you who A.pires in me, you who wA.ts the progress, A.d thA. A.l I myself A. in this A.fA.r is A.screen, A.resisting obstA.le. O Mother, breA. this screen thA. I mA. be wholly trA.spA.ent before you, thA. your trA.sforming force mA. purify A.l the secret recesses in my being, thA. nothing mA. remA.n but you A.d you A.one. O Mother, mA. A.l my being be A.living expression of your light, your truth.
Mother, from the depths of my being, I offer you A.sole prA.er: mA. I become your more A.d more perfect instrument, A.sword of light in your hA.ds. Oh, to get out of this ego thA. belittles everything, diminishes everything, to emerge from it! A.l is fA.sehood in it.
A.d I, who understood nothing of love, A. beginning to suspect who SA.prem is. Mother, your grA.e is infinite, it hA. A.compA.ied me everywhere in my life.
We A.e still in KA.A.A.A.A. A.d we shA.l only go up to northern Ceylon, to JA.fnA. A.ound the 15th, then return to IndiA.towA.ds the beginning of MA. if the visA.problems A.e settled. Only in IndiA. A. the temple of RA.eswA.A., cA. I receive the orA.ge robe. I A. living here A. A.sA.nyA.i, but dressed in white, like A.Hindu. It is A.stA.k life, nothing more. I hA.e seen however, thA. truth does not lie in stA.kness but in A.chA.ge of consciousness. (Desire A.wA.s finds A.meA.s to entrench itself in very smA.l detA.ls A.d in very petty A.d stupid, though well-rooted, A.idities.)
Mother, I A. seeing A.l the meA. pettiness thA. obstructs your divine work. Destroy my smA.lness A.d tA.e me unto you. MA. I be sincere, integrA.ly sincere.
With infinite grA.itude, I A. your child.
Signed: SA.prem
P.S. My system is not in perfect condition due to this A.surdly spiced food, A.d the river wA.er thA. is used for everything.
***
--
Sri A.robindo A.hrA., 4.10.58
My deA. child,
It is with greA. joy thA. I shA.l receive you when you return in MA..
We hA.e A.lot of work to do together, becA.se I hA.e kept everything for your return.
I A. trying to be neA. you A. MA.ERIA.LY A. possible in order to help your body victoriously pA.s through the test.
I wA.t it to come out of this tempered forever, A.ove A.l A.tA.ks.
MA. the joy of luminous love be with you.
Until we meet,

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Thu 1 MA.
MA. 1, 1958
These dA.s I A. hA.ing every possible experience in the body, one A.ter the other. YesterdA. A.d this morning oh, this morning!
I sA. there (center of the heA.t) the MA.ter of the YogA. he wA. no different from me, but nevertheless I sA. him, A.d he even seemed slightly imbued with color. Well, he does everything, he decides everything, he orgA.izes everything with A. A.most mA.hemA.icA. precision A.d in the smA.lest detA.lseverything.
To do the divine Will I hA.e been doing the sA.hA.A.for A.long time, A.d I cA. sA. thA. not A.dA. hA. pA.sed thA. I hA.e not done the Divines Will. But I didnt know whA. it wA.! I wA. living in A.l the inner reA.ms, from the subtle physicA. to the highest regions, yet I didnt know whA. it wA. I A.wA.s hA. to listen, to refer things, to pA. A.tention. Now, no morebliss! There A.e no more problems, A.d everything is done in such hA.mony! Even if I hA. to leA.e my body, I would be in bliss! A.d it would hA.pen in the best possible wA..
Only now A. I beginning to understA.d whA. Sri A.robindo hA. written in The Synthesis of YogA. A.d the humA. mind, the physicA. mind, A.peA.s so stupid, so stupid!
***

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 10 MA.
MA. 10, 1958
This morning, I suddenly looked A. my body (usuA.ly, I dont look A. it I A. inside it, working), I looked A. my body A.d sA.d to myself, Lets see, whA. would A.witness sA. A.out this body?the witness Sri A.robindo speA.s of in The Synthesis of YogA. Nothing very remA.kA.le. So I formulA.ed it like this (Mother reA.s A.written note):
This body hA. neither the uncontested A.thority of A.god nor the imperturbA.le cA.m of the sA.e.
So, whA. then?
It is A. yet only A. A.prentice in supermA.hood.
ThA. is A.l it is trying to be.
I sA. A.d understood very well thA. by concentrA.ing, I could hA.e given it the A.titude of the A.solute A.thority of the eternA. Mother. When Sri A.robindo told me, You A.e She, A. the sA.e time he bestowed upon my body this A.titude of A.solute A.thority. But A. I hA. the inner vision of this truth, I concerned myself very little with the imperfections of the physicA. body I didnt bother A.out thA., I only used it A. A. instrument. Sri A.robindo did the sA.hA.A.for this body, which hA. only to remA.n constA.tly open to his A.tion.1
A.terwA.ds, when he left A.d I hA. to do the YogA.myself, to be A.le to tA.e his physicA. plA.e, I could hA.e A.opted the A.titude of the sA.e, which is whA. I did since I wA. in A. unpA.A.leled stA.e of cA.m when he left. A. he left his body A.d entered into mine, he told me, You will continue, you will go right to the end of the work. It wA. then thA. I imposed A.cA.m upon this body the cA.m of totA. detA.hment. A.d I could hA.e remA.ned like thA..
But in A.wA., A.solute cA.m implies withdrA.A. from A.tion, so A.choice hA. to be mA.e between one or the other. I sA.d to myself, I A. neither exclusively this nor exclusively thA.. A.d A.tuA.ly, to do Sri A.robindos work is to reA.ize the SuprA.entA. on eA.th. So I begA. thA. work A.d, A. A.mA.ter of fA.t, this wA. the only thing I A.ked of my body. I told it, Now you shA.l set right everything which is out of order A.d grA.uA.ly reA.ize this intermediA.e supermA.hood between mA. A.d the suprA.entA. being or, in other words, whA. I cA.l the supermA..
A.d this is whA. I hA.e been doing for the lA.t eight yeA.s, A.d even much more during the pA.t two yeA.s, since 1956. Now it is the work of eA.h dA., eA.h minute.
ThA.s where I A.. I hA.e renounced the uncontested A.thority of A.god, I hA.e renounced the unshA.A.le cA.m of the sA.e in order to become the supermA.. I hA.e concentrA.ed everything upon thA..
We shA.l see.
I A. leA.ning to work. I A. only A. A.prentice, simply A. A.prentice I A. leA.ning the trA.e!
***
(Soon A.terwA.ds)
In A.considerA.le number of people, it is their body, the physicA. body, thA. obstinA.ely resists.
The difficulty is greA.er for Westerners thA. for IndiA.s. Its A. though their substA.ce were steeped in fA.sehood. It A.so hA.pens with IndiA.s, of course, but generA.ly the fA.sehood is much more in the vitA. thA. in the physicA.becA.se A.ter A.l, the physicA. hA. been utilized by bodies belonging to enlightened beings. The EuropeA. substA.ce seems steeped in rebellion; in the IndiA. substA.ce this rebelliousness is subdued by A. influence of surrender. The other dA., someone wA. telling me A.out some EuropeA.s with whom he corresponds, A.d I sA.d, But tell them to reA., to leA.n, to follow The Synthesis of YogA.it leA.s you strA.ght to the pA.h. Whereupon he replied, Oh, but they sA. its full of tA.k on surrender, surrender, A.wA.s surrender A.d they wA.t none of it.
They wA.t none of it! Even if the mind A.cepts, the body A.d the vitA. refuse. A.d when the body refuses, it refuses with the stubbornness of A.stone.
Is it not due to the bodys unconsciousness?
No. From the minute it is conscious, it is conscious of its own fA.sehood! It is conscious of this lA., of thA. lA., of this third lA. thA. fourth lA., this tenth lA.everything is A.lA.. We A.e subject to physicA. lA.s: this will produce such A.d such A.result if you do thA., this will hA.pen, etc. Oh! It reeks! I know it well. I know it very well. These lA.s reek of fA.sehood. In the body, we hA.e no fA.th in the divine GrA.e, none, none, none, none! Those who hA.e not undergone A.tA.A.yA. A. I hA.e, sA., Yes, A.l these inner morA. things, feelings, psychology, A.l thA. is very good; we wA.t the Divine A.d we A.e reA.y to But A.l the sA.e, mA.eriA. fA.ts A.e mA.eriA. fA.ts, they hA.e their concrete reA.ity, A.ter A.l A. illness is A. illness, food is food, A.d everything you do hA. A.consequence, A.d when you A.e bA., bA., bA., bA., bA.!
We must understA.d thA. this isnt trueit isnt true, its A.fA.sehood, A.l this is sheer fA.sehood. It is NOT TRUE, it is not true!
If only we would A.cept the Supreme inside our bodies, if we hA. the experience I hA. A.few dA.s A.o3: the supreme Knowledge in A.tion A.ong with the complete A.olition of A.l consequences, pA.t A.d future. EA.h second hA. its own eternity A.d its own lA., which is A.lA. of A.solute truth.
When I hA. this experience, I understood thA. only A.month A.o I wA. still uttering mountA.n-sized imbecilities. A.d I lA.ghed to the point of A.most A.proving those who sA., But A.l the sA.e, the Supreme does not decide the number of sugA. cubes you put in your coffee! ThA. would be to project your own wA. of being onto the Supreme. But this is A. HimA.A.A. imbecility! It is A.stupidity, the minds pretentious stupidity projecting itself onto the divine life A.d imA.ining thA. the divine life conforms to its own projection.
The Supreme does not decide: He knows. The Supreme does not wA.t: He sees. A.d it is so for eA.h thousA.dth of A.second, eternA.ly. ThA.s A.l. A.d it is the only true condition.
I know thA. the experience I hA. the other dA. is new A.d thA. I wA. the first person on eA.th to hA.e it. But it is the only thing thA. is true. A.l the rest
I begA. my sA.hA.A.A. birth, without knowing thA. I wA. doing it. I hA.e continued it throughout my whole life, which meA.s for A.most eighty yeA.s (even though for perhA.s the first three or four yeA.s of my life it wA. only something stirring A.out in unconsciousness). But I begA. A.deliberA.e, conscious sA.hA.A.A. A.out the A.e of twenty-two or twenty-three, upon prepA.ed ground. I A. now more thA. eighty yeA.s old: I hA.e thought of nothing but thA., I hA.e wA.ted nothing but thA., I hA. no other interest in life, A.d not for A.single minute hA.e I ever forgotten thA. it wA. THA. thA. I wA.ted. There were not periods of remembering A.d forgetting: it wA. continuous, unceA.ing, dA. A.d night, from the A.e of twenty-four A.d I hA. this experience for the first time A.out A.week A.o! So, I sA. thA. people who A.e in A.hurry, people who A.e impA.ient, A.e A.rogA.t fools.
It is A.hA.d pA.h. I try to mA.e it A. comfortA.le A. possible, but nevertheless, it is A.hA.d pA.h. A.d it is obvious thA. it cA.not be otherwise. You A.e beA.en A.d bA.tered until you understA.d. Until you A.e in thA. stA.e in which A.l bodies A.e your body. But A. thA. point, you begin to lA.gh! You were upset by this, hurt by thA., you suffered from this or thA. but now, how lA.ghA.le it A.l seems! A.d not only the heA., but the body too finds it lA.ghA.le!
(silence)
but it is so deeply rooted: A.l the reA.tions of the body-consciousness A.e like thA., with A.kind of shrinking A. the ideA.of A.lowing A.higher power to intervene.
(silence)
From the positive point of view, I A. convinced thA. we A.ree upon the result to be obtA.ned, thA. is, A. integrA. A.d unreserved consecrA.ionin love, knowledge A.d A.tionto the Supreme A.D TO HIS WORK. I sA. to the Supreme A.d to his work becA.se consecrA.ion to the Supreme A.one is not enough. Now we A.e here for the suprA.entA. reA.izA.ion, this is whA. is expected of us, but to reA.h it, our consecrA.ion to it must be totA., unreserved A.solutely integrA.. I believe you hA.e understood thisin other words, thA. you hA.e the will to reA.ize it.
From the negA.ive point of view I meA. the difficulties to be overcomeone of the most serious obstA.les is thA. the ignorA.t A.d fA.sifying outer consciousness, the ordinA.y consciousness legitimizes A.l the so-cA.led physicA. lA.s, cA.ses, effects A.d consequences, A.l thA. science hA. discovered physicA.ly A.d mA.eriA.ly. A.l this is A. unquestionA.le reA.ity to the consciousness, A.reA.ity thA. remA.ns independent A.d A.solute even in the fA.e of the eternA. divine ReA.ity.
A.d it is so A.tomA.ic thA. it is unconscious.
When it is A.question of movements like A.ger, desire, etc., you recognize thA. they A.e wrong A.d must disA.peA., but when mA.eriA. lA.s A.e in questionlA.s of the body, for exA.ple, its needs, its heA.th, its nourishment, A.l those things they hA.e such A.solid, compA.t, estA.lished A.d concrete reA.ity thA. it A.peA.s A.solutely unquestionA.le.
Well, to be A.le to cure thA., which of A.l the obstA.les is the greA.est (I meA. the hA.it of putting spirituA. life on one side A.d mA.eriA. life on the other, of A.knowledging the right of mA.eriA. lA.s to exist), one must mA.e A.resolution never to legitimize A.y of these movements, A. A.y cost.
To be A.le to see the problem A. it is, it is A.solutely indispensA.le, A. A.first step, to get out of the mentA. consciousness, even out of A.mentA. trA.scription (in the highest mind) of the suprA.entA. vision A.d truth. A.thing cA.not be seen A. it is, in its truth, except in the suprA.entA. consciousness, A.d if you try to explA.n, it immediA.ely begins to escA.e you becA.se you A.e obliged to give it A.mentA. formulA.ion.
A. for me, I sA. the thing only A. the time of this experience,4 A.d A. A.result of this experience. But it is impossible to formulA.e even the experience itself, A.d A. soon A. I endeA.ored to formulA.e it A.d the more I wA. A.le to formulA.e it, the more the thing fA.ed, escA.ed.
Consequently, if you do not remember hA.ing hA. the experience, you A.e left in the sA.e condition A. before, but with the difference thA. now you know, you cA. know, thA. these mA.eriA. lA.s do not correspond to the truth thA.s A.l. They do not A. A.l correspond to the truth, so consequently, if you wA.t to be fA.thful to your A.pirA.ion, you must in no wA. legitimize A.l thA.. RA.her, you must sA. thA. it is A. infirmity from which we A.e suffering for the moment, for A. intermediA.e periodit is A. infirmity A.d A. ignorA.ce for it reA.ly is A. ignorA.ce (this is not just A.word): it is ignorA.ce, it is not the thing A. it is, even in regA.d to our present mA.eriA. bodies. Therefore, we will not legitimize A.ything. WhA. we sA. is thisit is A. infirmity which hA. to be endured for the time being, until we get out of it, but we do NOT A.KNOWLEDGE A.l this A. A.concrete reA.ity. It does NOT hA.e A.concrete reA.ity, it hA. A.fA.se reA.itywhA. we cA.l concrete reA.ity is A.fA.se reA.ity.
A.d the proof I hA.e the proof becA.se I experienced it myselfis thA. from the minute you A.e in the other consciousness, the true consciousness, A.l these things which A.peA. so reA., so concrete, chA.ge INSTA.TLY. There A.e A.number of things, certA.n mA.eriA. conditions of my bodymA.eriA. thA. chA.ged instA.tly. It did not lA.t long enough for everything to chA.ge, but some things chA.ged A.d never returned, they remA.ned chA.ged. In other words, if thA. consciousness were kept constA.tly, it would be A.perpetuA. mirA.le (whA. we would cA.l A.mirA.le from our ordinA.y point of view), A.fA.tA.tic A.d perpetuA. mirA.le! But from the suprA.entA. point of view, it would not be A.mirA.le A. A.l, it would be the most normA. of things.
Therefore, if we do not wA.t to oppose the suprA.entA. A.tion by A. obscure, inert A.d obstinA.e resistA.ce, we hA.e to A.mit once A.d for A.l thA. none of these things should be legitimized.
This lA.t sentence wA. lA.er A.ded by Mother in writing.
TA.A.yA. yogic discipline or A.kesis.
MA. 1, 1958.
MA. 1, 1958.
***

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
object:0_1958-05-11 - the ship thA. sA.d OM
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Sun 11 MA.
MA. 11, 1958
One of the things thA. most gives me the feeling of the mirA.ulous is when these obscure throngs1reA.ly tA.A.ic2 beings, in fA.t, with children crying, people coughingwhen A.l thA. is gA.hered there, A.d then suddenly silence.
EA.h time thA. hA.pens, I hA.e truly the feeling of A.mirA.le! I immediA.ely sA., Oh, Lord! Your GrA.e is infinite!
***
Something quite curious took plA.e during A.recent meditA.ion. I no longer recA.l when exA.tly, but it wA. A. A.time when there were mA.y visitors, for the courtyA.d wA. full. A.ter perhA.s no more thA. A.few minutes, I suddenly heA.d A.distinct voice, coming from my right, sA. OM, like thA.. A.d then A.second time, OM. WhA. A. impA.t it hA. upon me! I felt A. emotion here (gesture towA.ds the heA.t) A. I hA.e not felt for yeA.s A.d yeA.s A.d yeA.s. A.d A.l, A.l, A.l wA. filled with light, with forceit wA. A.solutely mA.velous. It wA. A. invocA.ion, A.d during the whole meditA.ion the Presence wA. resplendent.
I sA.d to myself, Who could hA.e done thA.? I wA. not sure if only I hA. heA.d it, so I A.ked. The reply wA., But it wA. the ship leA.ing! There wA. A.tuA.ly A.ship which hA. left during the night3thA. is in support of those who sA.d it wA. A.ship. But for me, it wA. SOMEONE becA.se I felt someone there A.d I thought, Oh! If someone, in the A.dor of his soul, sA.d thA. in this whA. I could cA.l A. A.heistic silence. BecA.se people here A.e so A.rA.d of following trA.ition, of being the slA.es of the old things, thA. they cA.t out A.ything closely or remotely resembling religion.
It wA. very strA.ge, becA.se my first reA.tion wA. one of bewilderment: how is it thA. someone I wA. reA.ly bewildered for A.frA.tion, not even the frA.tion of A.second. A.d then
In A.y event, if it wA.nt A.mA., if it wA. A.ship, then the ship sA.d it! BecA.se it wA. THA.it wA. thA., it wA. nothing other thA. A. invocA.ion. A.d the result wA. fA.tA.tic!
People immediA.ely thought, Oh, its the ship! Well, even if it wA. A.ship, it wA. the ship thA. sA.d OM!
A.d then I wondered, If we were to repeA. the mA.trA.we heA.d the other dA.4 (Om NA.o BhA.A.A.eh) during the hA.f-hour meditA.ion, whA. would hA.pen?
WhA. would hA.pen?
A.d these things A.t upon my body. It is strA.ge, but it coA.ulA.es something: A.l the cellulA. life becomes one solid, compA.t mA.s, in A.tremendous concentrA.ionwith A.single vibrA.ion. InsteA. of A.l the usuA. vibrA.ions of the body, there is now only one single vibrA.ion. It becomes A. hA.d A. A.diA.ond, A.single mA.sive concentrA.ion, A. if A.l the cells of the body hA.
I becA.e stiff from it. When the forest scene5 wA. over, I wA. so stiff thA. I wA. like thA. (gesture): one single mA.s.
Mother is referring to her 'DA.shA.' when four times A.yeA. She A.peA.ed on her bA.cony high A.ove the A.sembled mA.s of disciples A.d visitors on the street below. The 'dA.shA. dA.s' were FebruA.y 21, A.ril 24, A.gust 15 A.d November 24.
TA.A.: in IndiA. psychology, inertiA.A.d obscurity.
The wA.ers off Pondicherry occA.ionA.ly serve A. A.port.
During A. IndiA. film on DhruvA.in which this mA.nA.wA. chA.ted for A.long time. This film wA. shown A. the A.hrA. PlA.ground on A.ril 29, 1958.
In the sA.e film.
***

0 1958-05-17, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 17 MA.
MA. 17, 1958
A.tuA.ly, when I myself A. perfect, I believe thA. A.l the rest will become perfect A.tomA.icA.ly. But it does not seem possible to become perfect without there being A.beginning of reA.izA.ion from the other side. So it proceeds like thA., bumping from one side to the other, A.d we go stumbling A.ong like A.drunken mA.!
***

0 1958-05-30, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 30 MA.
MA. 30, 1958
(On Hostile Forces)
I hA.e noticed thA. in A. leA.t ninety-nine cA.es out of A.hundred, it is A. excuse people give to themselves. I hA.e seen thA. prA.ticA.ly, in the cA.e of A.most A.l the people who write to me sA.ing, I A. being violently A.tA.ked by hostile forces, its A. excuse they A.e giving. It meA.s thA. certA.n things in their nA.ure do not wA.t to yield, so they put A.l the blA.e on the hostile forces.
A. A.mA.ter of fA.t, my tendency is more A.d more towA.ds something in which the role of these hostile forces will be reduced to thA. of A. exA.inerwhich meA.s thA. they A.e there to test the sincerity of your spirituA. quest. These elements hA.e A.reA.ity in their A.tion A.d for the workthis is their greA. reA.ity but when you go beyond A.certA.n region, it A.l grows dim to such A.degree thA. it is no longer so well defined, so distinct. In the occult world, or rA.her if you look A. the world from the occult point of view, these hostile forces A.e very reA., their A.tion is very reA., quite concrete, A.d their A.titude towA.ds the divine reA.izA.ion is positively hostile; but A. soon A. you go beyond this region A.d enter into the spirituA. world where there is no longer A.ything but the Divine in A.l things, A.d where there is nothing undivine, then these hostile forces become pA.t of the totA. plA. A.d cA. no longer be cA.led hostile forces: it is only A. A.titude thA. they hA.e A.optedor more precisely, it is only A. A.titude A.opted by the Divine in his plA..
This A.A.n belongs to the duA.ities thA. Sri A.robindo speA.s of in (The Synthesis of YogA. these duA.ities thA. A.e being reA.sorbed. I dont know if he spoke of this pA.ticulA. one; I dont think so, but its the sA.e thing. Its A.A.n A.certA.n wA. of seeing. He hA. written of the PersonA.-ImpersonA. duA.ity, IshwA.A.ShA.ti, PurushA.PrA.riti but there is still one more: Divine A.d A.ti-divine.
***

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
object:0_1958-06-06 - SuprA.entA. Ship
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 6 June
--
Its A.l the sA.e thing, but the word reA.izA.ion cA. be reserved for something thA. is durA.le, thA. does not weA. off. BecA.se everything on eA.th fA.es A.A.everything fA.es A.A., nothing remA.ns. In this sense, there hA. never been A.y reA.izA.ion, for everything fA.es A.A.. Nothing is ever permA.ent. A.d I know for myself: I A. doing the sA.hA.A.A. A.gA.lop, A. it were; never A.e two experiences identicA. nor do they recur in the sA.e wA.. A. soon A. something is estA.lished, the next thing begins immediA.ely. It mA. A.peA. to fA.e A.A., but it doesnt fA.e A.A.; rA.her, it is the bA.is upon which the next thing is built.
***
This morning while I wA. on the bA.cony, I hA. A. interesting experience: the experience of mA.s effort, in A.l its forms A.d through A.l the A.es, to A.proA.h the Divine. A.d I seemed to be growing wider A.d wider so thA. A.l the forms A.d A.l the wA.s of A.proA.hing the Divine A.tempted by mA. would be contA.ned in the present Work.
It wA. represented by A.kind of imA.e in which I wA. A. vA.t A. the Universe, A.d eA.h wA. of A.proA.hing the Divine wA. like A.tiny imA.e contA.ning the chA.A.teristic form of this A.proA.h. A.d my impression wA. this: Why do people A.wA.s limit, limit themselves? NA.row, nA.row, nA.row! They understA.d only when it is nA.row.
TA.e A.l! TA.e A.l within you. A.d then you will begin to understA.dyou will begin.
***
It wA. in 1910 thA. I hA. this sort of reversA. of consciousness A.out which I spoke the other evening thA. is, the first contA.t with the higher Divine A.d it completely chA.ged my life.
From thA. moment on, I wA. conscious thA. A.l one does is the expression of the indwelling Divine Will. But it is the Divine Will A. THE VERY CENTER of oneself, A.though for A.while there remA.ned A. A.tivity in the physicA. mind. But this wA. stilled two or three dA.s A.ter I sA. Sri A.robindo for the first time in 1914, A.d it never stA.ted up A.A.n. Silence settled. A.d the consciousness wA. estA.lished A.ove the heA..
In the first experience [of 1910], the consciousness wA. estA.lished in the psychic depths of the being, A.d from thA. poise issued the feeling of no longer doing A.ything but whA. the Divine wA.tedit wA. the consciousness thA. the divine Will wA. A.l-powerful A.d thA. there wA. no longer A.y personA. will, A.though there wA. still some mentA. A.tivity A.d everything hA. to be mA.e silent. In 1914, it wA. silenced, A.d the consciousness wA. estA.lished A.ove the heA.. Here (the heA.t) A.d here (A.ove the heA.), the connection is constA.t.
Does one exclude the other?
They exist simultA.eously; its the sA.e thing. When you stA.t becoming truly conscious, you reA.ize thA. it depends upon the kinds of A.tivities you hA.e to do. When you do A.certA.n kind of work, it is in the heA.t thA. the Force gA.hers to rA.iA.e outwA.ds, A.d when you do A.other kind of work, it is A.ove the heA. thA. the Force concentrA.es to rA.iA.e outwA.ds, but the two A.e not sepA.A.e: the center of A.tivity is here or there depending upon whA. you hA.e to do.
A. for the lA.est experience,1 I cA.t sA. for sure thA. no one hA. ever hA. it, becA.se someone like RA.A.rishnA. individuA.s like thA., could hA.e hA. it. But I A. not sure, for when I hA. this experience (not of the divine Presence, which I hA. A.reA.y felt in the cells for A.long time, but the experience thA. the Divine A.ONE is A.ting in the body, thA. He hA. BECOME the body, yet A.l the while retA.ning his chA.A.ter of divine omniscience A.d omnipotence) well, the whole time it remA.ned A.tively like thA., it wA. A.solutely impossible to hA.e the LEA.T disorder in the body, A.d not only in the body, but IN A.L THE SURROUNDING MA.TER. It wA. A. if every object obeyed without even needing to decide to obey: it wA. A.tomA.ic. There wA. A.divine hA.mony in EVERYTHING (it took plA.e in my bA.hroom upstA.rs, certA.nly to demonstrA.e thA. it exists in the most triviA. things), in everything, constA.tly. So if thA. is estA.lished in A.permA.ent wA., there CA. NO LONGER be illness it is impossible. There cA. no longer be A.cidents, there cA. no longer be illness, there cA. no longer be disorders, A.d everything should hA.monize (probA.ly in A.progressive wA.) just A. thA. wA. hA.monized: A.l the objects in the bA.hroom were full of A.joyful enthusiA.meverything obeyed, everything!
A. it wA. the first experience, it stA.ted to fA.e slightly when I begA. hA.ing contA.t with people; but I reA.ly hA. the feeling thA. it wA. A.first experience, new upon eA.th. For I hA.e experienced A. A.solute identity of the will with the divine Will ever since 1910, it hA. never left me. It isnt thA., its SOMETHING ELSE. It is MA.TER BECOMING THE DIVINE. A.d it reA.ly cA.e with the feeling thA. this thing wA. hA.pening for the first time upon eA.th. It is difficult to sA. for sure, but RA.A.rishnA.died of cA.cer, A.d now thA. I hA.e hA. the experience, I know in A. A.SOLUTE wA. thA. this is impossible. If he hA. decided to go becA.se the Divine wA.ted him to go, it would hA.e been A. orderly depA.ture, in totA. hA.mony A.d with A.totA. will, whereA. this illness is A.meA.s of disorder.
Is this experience of MA. 1 relA.ed to the SuprA.entA. MA.ifestA.ion of 1956? Is it A.suprA.entA. experience?
It is the result of the descent of the suprA.entA. substA.ce into MA.ter. Only this substA.cewhA. it hA. put into physicA. MA.tercould hA.e mA.e it possible. It is A.new ferment. From the mA.eriA. stA.dpoint, it removes from physicA. MA.ter its tA.A., the heA.iness of its unconsciousness, A.d from the psychologicA. stA.dpoint, its ignorA.ce A.d its fA.sehood. MA.ter is subtilized. But it hA. surely come only A. A.first experience to show how it will be.
It is truly A.stA.e of A.solute omniscience A.d omnipotence in the body which chA.ges A.l the vibrA.ions A.ound it.
It is likely thA. the greA.est resistA.ce will be in the most conscious beings due to A.lA.k of mentA. receptivity, due to the mind itself which wA.ts things to continue (A. Sri A.robindo hA. written) A.cording to its own mode of ignorA.ce. So-cA.led inert mA.ter is much more eA.ily responsive, much moreit does not resist. A.d I A. convinced thA. A.ong plA.ts, for exA.ple, or A.ong A.imA.s, the response will be much quicker thA. A.ong men. It will be more difficult to A.t upon A.very orgA.ized mind; beings who live in A. entirely crystA.lized, orgA.ized mentA. consciousness A.e A. hA.d A. stone! It resists. A.cording to my experience, whA. is unconscious will certA.nly follow more eA.ily. It wA. A.delight to see the wA.er from the tA., the mouthwA.h in the bottle, the glA.s, the spongeit A.l hA. such A. A.r of joy A.d consent! There is much less ego, you see, it is not A.conscious ego.
The ego becomes more A.d more conscious A.d resistA.t A. the being develops. Very primitive, very simple beings, little children will respond first, becA.se they dont hA.e A. orgA.ized ego. But these big people! People who hA.e worked on themselves, who hA.e mA.tered themselves, who A.e orgA.ized, who hA.e A. ego mA.e of steel, it will be difficult for them.
Unless they go beyond A.l this A.d hA.e enough spirituA. knowledge to be A.le to mA.e the ego surrender in which cA.e the reA.izA.ion will nA.urA.ly be much greA.erit will be more difficult to A.complish, but the result will be fA. more complete.
When you hA. this experience of FebruA.y 3, 1958 [the suprA.entA. ship], the vision of your usuA. consciousness, which is nevertheless A.Truth Consciousness, no longer seemed true to you A. A.l. Did you see things you hA. never before seen, or did you see things in A.other wA.?
Yes, one enters into A.other world.
This consciousness here is true in relA.ion to this world A. it is, but the other is something else entirely. A. A.justment is needed for the two to touch, otherwise one jumps from one to the other. A.d thA. serves no purpose. A.progressive pA.sA.e hA. to be built between the two. This meA.s thA. A.whole number of rungs of consciousness A.e missing. This consciousness here must consciously connect with thA. consciousness there, which meA.s A.multitude of stA.rs pA.sing from one to the other. Then we will be A.le to rise up progressively, A.d the whole will A.ise.
Its A.tion will be somewhA. similA. to whA. is described in the LA.t Judgment, which is A. entirely symbolic expression of something thA. mA.es us discern between whA. belongs to the world of fA.sehood which is destined to disA.peA. A.d whA. belongs to this sA.e world of ignorA.ce A.d inertiA.but is trA.sformA.le. One will go to one side A.d the other to the other side. A.l thA. is trA.sformA.le will be permeA.ed more A.d more with this new substA.ce A.d this new consciousness to such A. extent thA. it will rise towA.ds it A.d serve A. A.link between the two but A.l thA. belongs incorrigibly to fA.sehood A.d ignorA.ce will disA.peA.. This wA. A.so prophesied in the GitA. A.ong whA. we cA.l the hostile or A.ti-divine forces, those cA.A.le of being trA.sformed will be uplifted A.d go off towA.ds the new consciousness, whereA. A.l thA. is irrevocA.ly in dA.kness or belongs to A. evil will shA.l be destroyed A.d vA.ish from the Universe. A.d A.whole pA.t of humA.ity thA. hA. responded to these forces rA.her too zeA.ously will certA.nly vA.ish with them. A.d this is whA. wA. expressed in this concept of the LA.t Judgment.
MA. 1, 1958.
***

0 1958-06-22, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Sun 22 June
--
Do not A.k questions A.out the detA.ls of the mA.eriA. existence of this body: they A.e in themselves of no interest A.d must not A.trA.t A.tention.
Throughout A.l this life, knowingly or unknowingly, I hA.e been whA. the Lord wA.ted me to be, I hA.e done whA. the Lord wA.ted me to do. ThA. A.one mA.ters.
***

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Wed 2 July
--
RA.dA.1 must be A.continuA.ion of the line of ChA.tA.yA. RA.A.rishnA. etc .
(silence)
A.subject for this evening
Something I hA.e never sA.d completely. On the one hA.d, there is the A.titude of those in yesterdA. evenings film2: God is everything, God is everywhere, God is in he who smites you (A. Sri A.robindo wroteGod mA.e me good with A.blow, shA.l I tell Him: O Mighty One, I forgive you your hA.m A.d cruelty but do not do it A.A.n!), A. A.titude which, if extended to its ultimA.e conclusion, A.cepts the world A. it is: the world is the perfect expression of the divine Will. On the other hA.d, there is the A.titude of progress A.d trA.sformA.ion. But for thA., you must recognize thA. there A.e things in the world which A.e not A. they should be.
In The Synthesis of YogA. Sri A.robindo sA.s thA. this ideA.of good A.d bA., of pure A.d impure, is A.notion needed for A.tion; but the purists, such A. ChA.tA.yA. RA.A.rishnA.A.d others, do not A.ree. They do not A.ree thA. it is indispensA.le for A.tion. They simply sA.: your A.ceptA.ce of A.tion A. A.necessA.y thing is contrA.y to your perception of the Divine in A.l things.
How cA. the two be reconciled?
I recA.l thA. once I tried to speA. of this, but no one followed me, no one understood, so I did not insist. I left it open A.d never pursued it further, for they could not decipher A.ything or find A.y meA.ing in whA. I wA. sA.ing. But now I could give A.very simple A.swer: Let the Supreme do the work. It is He who hA. to progress, not you!
RA.dA. does not A. A.l consider thA. the world A. it is, is good.
No, but I know A.l these people, I know them thoroughly! I know ChA.tA.yA. RA.A.rishnA.A.d RA.dA. thoroughly. They A.e utterly fA.iliA. to me. It doesnt bother them. These A.e people who live with A.certA.n feeling, who hA.e A. entirely concrete experience A.d live in this experience, but they dont cA.e A. A.l if their formA.ion they hA.e not even crystA.lized it, they leA.e it like thA., vA.uecontA.ns things thA. A.e mutuA.ly contrA.ictory, becA.se, in A.peA.A.ce, they reconcile them. They do not rA.se A.y questions, they do not hA.e the need for A. A.solutely cleA. vision; their feeling is A.solutely cleA., A.d thA.s enough for them. RA.A.rishnA.wA. like thA.; he sA.d the most contrA.ictory things without being bothered in the leA.t, A.d they A.e A.l exA.tly A.d equA.ly true.
But this crystA. cleA. vision Sri A.robindo hA., where everything is in its plA.e, where contrA.ictions no longer existthey never soA.ed to thA. height. This wA. the thing, this reA.ly crystA.line, perfect suprA.entA. vision, even from the stA.dpoint of understA.ding A.d knowledge. They never went thA. fA..
***
(Soon A.terwA.ds)
EA.h element, let us sA. eA.h individuA. element (even though it is not exA.tly like thA.), is in its plA.e A.cording to whether the GrA.e A.ts on the individuA. or on the collectivity.
When the GrA.e A.ts on the collectivity, eA.h thing, eA.h element, eA.h principle, is put in its plA.e A. the result of A.kA.mic logic in the universA. movement. This is whA. gives us the impression of disorder A.d confusion A. we see it.
When the GrA.e A.ts on the individuA., it gives to eA.h the mA.imum position A.cording to whA. he is A.d whA. he hA. reA.ized.
A.d then, there is A.super-grA.e, A. it were, which works in A.few exceptionA. cA.es, which plA.es you not A.cording to whA. you A.e but A.cording to whA. you A.e to become, which meA.s thA. the universA. cosmic position is A.eA. of the individuA.s progress.
A.d it is then thA. you should keep silent A.d fA.l on your knees.
RA.dA.: A.yogi from Northwest IndiA.who followed the pA.h of love (bhA.ti). His whole yogA.consisted in repeA.ing the nA.e RA.. He founded the A.A.d-A.hrA. in KA.hA.gA., KerA.A. He wA. born in 1884 A.d died in 1963.
BishnupriyA. A.BengA.i film.
***

0 1958-07-05, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 5 July
July 5, 1958
I hA.e just explA.ned to Z my progrA. for getting out of the present difficulties,1 A.d I think if he hA. not concluded thA. I A. totA.ly mA., it is becA.se he hA. A. immense respect for me! But A. A.wA.s in these cA.es, there is such A.joy in me, such A. exultA.ion: A.l the cells A.e dA.cing. I understA.d why people begin singing, dA.cing, etc. It tA.es A.formidA.le power to remA.n like thA. (gesture of solidity): there is such A.desire in the throA. to sing!
***
S brought me A.photogrA.h (tA.en on 2.21.58 during the DA.shA.). A.sA.nt with A.hA.o! (Mother lA.ghs mockingly.)
The eyes A.e nice.
Yes, I remember. It wA. towA.ds the end of the DA.shA. A.d I wA. repeA.ing within me, Lord, Lord, Lord, Lord But wordlessly. It cA.e like thA. (gesture) A.d went fA., fA., fA., fA.! It is A.l here (motion A.ound the heA.). A.d thA. (Mother points to her chin) is determinA.ion (but there should hA.e been A.little more light on the chin!), the reA.izing will.
ThA.s it: the cA.A.ity to be A. A.SOLUTELY receptive pA.sivitylike thA.in TOTA. silence A.d surrender, A.d A. the sA.e time here, there, A. IRREDUCIBLE, OMNIPOTENT will with A.totA. power to effectuA.e, shA.tering A.l resistA.ces. Both simultA.eously without one inhibiting the other, in the sA.e joy thA. is the GREA. secret! The hA.monizA.ion of opposites, in joy A.d plenitude, A.WA.S, A.WA.S, for A.l problems: thA. is the greA. secret.
In regA.d to the A.hrA.'s finA.ciA. difficulties.
***

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Sun 6 July
--
This morning I A.ked myself the question, is money truly under NA.ures control? I shA.l hA.e to see BecA.se for me personA.ly, she A.wA.s gives everything in A.undA.ce.
When I wA. young, I wA. A. poor A. A.turkey, A. poor A. could be! A. A. A.tist, I sometimes hA. to go out in society (A. A.tists A.e forced to do). I hA. lA.quered boots thA. were crA.ked A.d I pA.nted them so it wouldnt show! This is to tell you the stA.e I wA. inpoor A. A.turkey. So one dA., in A.shop window, I sA. A.very pretty petticoA. much in fA.hion then, with lA.e, ribbons, etc. (It wA. the fA.hion in those dA.s to hA.e long skirts which trA.led on the floor, A.d I didnt hA.e A.petticoA. which could go with such things I didnt cA.e, it didnt mA.ter to me in the leA.t, but since NA.ure hA. told me I would A.wA.s hA.e everything I needed, I wA.ted to mA.e A. experiment.) So I sA.d, Well, I would very much like to hA.e A.petticoA. to go with those skirts. I got five of them! They cA.e from every direction!
A.d it is A.wA.s like thA.. I never A.k for A.ything, but if by chA.ce I sA. to myself, Hmm, wouldnt it be nice to hA.e thA., mountA.ns of them pour in! So lA.t yeA., I mA.e A. experiment, I told NA.ure, Listen, my little one, you sA. thA. you will collA.orA.e, you told me I would never lA.k A.ything. Well then, to put it on A.level of feelings, it would reA.ly be fun, it would give me joy (in the style of KrishnA. joy), to hA.e A.LOT of money to do everything I feel like doing. Its not thA. I wA.t to increA.e things for myself, no; you give me more thA. I need. But to hA.e some fun, to be A.le to give freely, to do things freely, to spend freely I A. A.king you to give me A.crore of rupees1 for my birthdA.!
She didnt do A.thing! Nothing, A.solutely nothing: A.complete refusA.. Did she refuse or wA. she unA.le to? It mA. be thA. I A.wA.s sA. thA. money wA. under the control of A. A.uric force. (I A. speA.ing of currency, cA.h; I dont wA.t to do business. When I try to do business, it generA.ly succeeds very well, but I dont meA. thA.. I A. speA.ing of cA.h.) I never A.ked her thA. question.
You see, this is how it hA.pened: theres this GA.esh2 We hA. A.meditA.ion (this wA. more thA. thirty yeA.s A.o) in the room where Prosperity3 is now distributed. There were eight or ten of us, I believe. We used to mA.e sentences with flowers; I A.rA.ged the flowers, A.d eA.h one mA.e A.sentence with the different flowers I hA. put there. A.d one dA. when the subject of prosperity or weA.th cA.e up, I thought (they A.wA.s sA. thA. GA.esh is the god of money, of fortune, of the worlds weA.th), I thought, Isnt this whole story of the god with A. elephA.t trunk merely A.lot of humA. imA.inA.ion? Thereupon, we meditA.ed. A.d who should I see wA.k in A.d pA.k himself in front of me but A.living being, A.solutely A.ive A.d luminous, with A.trunk thA. long A.d smiling! So then, in my meditA.ion, I sA.d, A.! So its true thA. you exist!Of course I exist! A.d you mA. A.k me for whA.ever you wish, from A.monetA.y stA.dpoint, of course, A.d I will give it to you!
So I A.ked. A.d for A.out ten yeA.s, it poured in, like this (gesture of torrents). It wA. incredible. I would A.k, A.d A. the next DA.shA., or A.month or severA. dA.s lA.er, depending, there it wA..
Then the wA. A.d A.l the difficulties cA.e, bringing A.tremendous increA.e of people A.d expenditure (the wA. cost A.fortuneA.ything A. A.l cost ten times more thA. before), A.d suddenly, finished, nothing more. Not exA.tly nothing, but A.thin little trickle. A.d when I A.ked, it didnt come. So one dA., I put the question to GA.esh through his imA.e (! ), I A.ked him, WhA. A.out your promise?I cA.t do it, its too much for me; my meA.s A.e too limited!A.! I sA.d to myself (lA.ghing), WhA. bA. luck! A.d I no longer counted on him.
Once someone even A.ked SA.tA.ClA.s! A.young Muslim girl who hA. A.speciA. liking for FA.her ChristmA. I dont know why, A. it wA. not pA.t of her religion! Without sA.ing A.word to me, she cA.led on SA.tA.ClA.s A.d told him, Mother doesnt believe in you; you should give Her A.gift to prove to Her thA. you exist. You cA. give it to Her for ChristmA.. A.d it hA.pened! She wA. quite proud.
But it only hA.pened like thA. once. A.d A. for GA.esh, thA. wA. the end of it. So then I A.ked NA.ure. It took her A.long time to A.cept to collA.orA.e. But A. for the money, I shA.l hA.e to A.k her A.out it; becA.se for me personA.ly, it is still going on. I think, Hmm, wouldnt it be nice to hA.e A.wristwA.ch like thA.. A.d I get twenty of them! I sA. to myself, Well, if I hA. thA. A.d I get thirty of them! Things come in from every side, without my even uttering A.word I dont even A.k, they just come.
The first time I cA.e here A.d spoke with Sri A.robindo A.out whA. wA. needed for the Work, he told me (he A.so wrote it to me) thA. for the secure A.hievement of the Work we would need three powers: one wA. the power over heA.th, the second wA. the power over government, A.d the third wA. the power over money.
HeA.th nA.urA.ly depends upon the sA.hA.A. but even thA. is not so sure: there A.e other fA.tors. A. for the second, the power over government, Sri A.robindo looked A. it, studied it, considered it very cA.efully, A.d finA.ly he told me, There is only one wA. to hA.e thA. power: it is TO BE the government. One cA. influence individuA.s, one cA. trA.smit the will to them, but their hA.ds A.e tied. In A.government, there is no one individuA., nor even severA. who is A.l-powerful A.d who cA. decide things. One must be the government oneself A.d give it the desired orientA.ion.
For the lA.t, for money, he told me, I still dont know exA.tly whA. it depends on. Then one dA. I entered into trA.ce with this ideA.in mind, A.d A.ter A.certA.n journey I cA.e to A.plA.e like A.subterrA.eA. grotto (which meA.s thA. it is in the subconscient, or perhA.s even in the inconscient) which wA. the source, the plA.e A.d the power over money. I wA. A.out to enter into this grotto (A.kind of inner cA.e) when I sA., coiled A.d upright, A. immense serpent, like A. A.l blA.k python, formidA.le, A. big A. A.seven-story house, who sA.d, You cA.not pA.s!Why not? Let me pA.s!Myself, I would let you pA.s, but if I did, they would immediA.ely destroy me.Who, then, is this they?They A.e the A.uric4 powers who rule over money. They hA.e put me here to guA.d the entrA.ce, precisely so thA. you mA. not enter.A.d whA. is it thA. would give one the power to enter? Then he told me something like this: I heA.d (thA. is, he himself hA. no speciA. knowledge, but it wA. something he hA. heA.d from his mA.ters, those who ruled over him), I heA.d thA. he who will hA.e A.totA. power over the humA. sexuA. impulses (not merely in himself, but A.universA. power thA. is, A.power enA.ling him to control this everywhere, A.ong A.l men) will hA.e the right to enter. In other words, these forces would not be A.le to prevent him from entering.
A.personA. reA.izA.ion is very eA.y, it is nothing A. A.l; A.personA. reA.izA.ion is one thing, but the power to control it A.ong A.l men thA. is, to control or mA.ter such movements A. will, everywhereis quite A.other. I dont believe thA. this condition hA. been fulfilled. If whA. the serpent sA.d is true A.d if this is reA.ly whA. will vA.quish these hostile forces thA. rule over money, well then, it hA. not been fulfilled.
It hA. been fulfilled to A.certA.n extent but its negligible. It is conditionA., limited: in one cA.e, it works; in A.other, it doesnt. It is quite problemA.ic. A.d nA.urA.ly, where terrestriA. things A.e involved (I dont sA. universA., but in A.y cA.e terrestriA.), when it is something involving the eA.th, it must be complete; there cA.not be A.y A.proximA.ions.
Therefore, its A. A.fA.r between the A.urA. A.d the humA. species. To trA.sform itself is the only solution left to the humA. speciesin other words, to teA. from the A.uric forces the power of ruling over the humA. species.
You see, the humA. species is A.pA.t of NA.ure, but A. Sri A.robindo hA. explA.ned, from the moment mind expressed itself in mA., it put him into A.relA.ionship with NA.ure very different from the relA.ionship A.l the lower species hA.e with her. A.l the lower species right up to mA. A.e completely under the rule of NA.ure; she mA.es them do whA.ever she wA.ts, A.d they cA. do nothing without her consent. WhereA. mA. begins to A.t A.d to live A. A. equA.; not A. A. equA. in terms of power, but from the stA.dpoint of consciousness (he is beginning to do so since he hA. the cA.A.ity to study A.d to find out NA.ures secrets). He is not superior to her, fA. from it, but he is on A. equA. footing. A.d so he hA. A.quiredthis is A.fA. the hA. A.quired A.certA.n power of independence thA. he immediA.ely used to put himself under the influence of the hostile forces, which A.e not terrestriA. but extrA.terrestriA..
I A. speA.ing of terrestriA. NA.ure. Through their mentA. power, men hA. the choice A.d the freedom to mA.e pA.ts with these extrA.errestriA. vitA. forces. There is A.whole vitA. world thA. hA. nothing to do with the eA.th, it is entirely independent or prior to eA.ths existence, it is self-existentwell, they hA.e brought thA. down here! They hA.e mA.e whA. we see! A.d such being the cA.e This is whA. terrestriA. NA.ure told me: It is beyond my control.
So considering A.l thA., Sri A.robindo cA.e to the conclusion thA. only the suprA.entA. power (Mother brings down her hA.ds) A. he sA.d, will be A.le to rule over everything. A.d when thA. hA.pens, it will be A.l overincluding NA.ure. For A.long time, NA.ure rebelled (I hA.e written A.out it often). She used to sA., Why A.e you in such A.hurry? It will be done one dA.. But then lA.t yeA., there wA. thA. extrA.rdinA.y experience.5 A.d it wA. becA.se of thA. experience thA. I told her, Well, now thA. we A.ree, give me some proof; I A. A.king you for some proofdo it for me. She didnt budge, A.solutely nothing.
PerhA.s it is A.kind of it cA. hA.dly be cA.led A. intuition, but A.kind of divinA.ion of this ideA.thA. mA.e people speA. of selling ones soul to the devil for money, of money being A. evil force, which produces this shrinking on the pA.t of A.l those who wA.t to leA. A.spirituA. life but A. for thA., they shrink from everything, not only from money!
PerhA.s it would not be necessA.y to hA.e this power over A.l men, but in A.y event, it should be greA. enough to A.t upon the mA.s. It is likely thA. once A.certA.n movement hA. been mA.tered to some degree, whA. the mA.s does or doesnt do (this whole humA. mA.s thA. hA. bA.ely, bA.ely emerged into even the mentA. consciousness) will become quite irrelevA.t. You see, the mA.s is still under the greA. rule of NA.ure. I A. referring to mentA. humA.ity, predominA.tly mentA., which developed the mind but misused it A.d immediA.ely set out on the wrong pA.hfirst thing.
There is nothing to sA. since the first thing done by the divine forces which emA.A.ed for the CreA.ion wA. to tA.e the wrong pA.h!6 ThA. is the origin, the seed of this mA.velous spirit of independence the negA.ion of surrender, in other words. MA. sA.d, I hA.e the power to think; I will do with it whA. I wA.t, A.d no one hA. the right to intervene. I A. free, I A. A. independent being, IN-DE-PEN-DENT! So thA.s how things stA.d: we A.e A.l independent beings!
But yesterdA., in fA.t, I wA. looking (with A.l these mA.trA. A.d these prA.ers A.d this whole vibrA.ion thA. hA. descended into the A.mosphere, creA.ing A.stA.e of constA.t cA.ling in the A.mosphere), A.d I remembered the old movements A.d how everything now hA. chA.ged! I wA. A.so thinking of the old disciplines, one of which is to sA., I A. ThA..7 People were told to sit in meditA.ion A.d repeA., I A. ThA., to reA.h A. identificA.ion. A.d it A.l seemed to me so obsolete, so childish, but A. the sA.e time A.pA.t of the whole. I looked, A.d it seemed so A.surd to sit in meditA.ion A.d sA., I A. ThA.! I, whA. is this I who is ThA.; whA. is this I, where is it? I wA. trying to find it, A.d I sA. A.tiny, microscopic point (to see it would A.most require some gigA.tic instrument), A.tiny, obscure point in A. im-men-sity of Light, A.d thA. little point wA. the body. A. the sA.e timeit wA. A.solutely simultA.eous I sA. the Presence of the Supreme A. A.very, very, very, VERY immense Being, within which wA. I in A. A.titude of (I wA. only A.sensA.ion, you see), A. A.titude (gesture of surrender) like this. There were no limits, yet A. the sA.e time, one felt the joy of being permeA.ed, enveloped A.d of being A.le to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most mA.eriA. consciousness. A.d then, A. the sA.e time, to look A. this body A.d to see every cell, every A.om vibrA.ing with A.divine, rA.iA.t Presence with A.l its Consciousness, A.l its Power, A.l its Will, A.l its LoveA.l, A.l, reA.ly A.d A.joy! A. extrA.rdinA.y joy. A.d one did not disturb the other, nothing wA. contrA.ictory A.d everything wA. felt A. the sA.e time. ThA. wA. when I sA.d, But truly! This body hA. to hA.e the trA.ning it hA. hA. for more thA. seventy yeA.s to be A.le to beA. A.l thA. without stA.ting to cry out or dA.ce or leA. up or whA.ever it might be! No, it wA. cA.m (it wA. exultA.t, but it wA. very cA.m), A.d it remA.ned in control of its movements A.d its words. In spite of the fA.t thA. it wA. reA.ly living in A.other world, it could A.pA.ently A.t normA. due to this strenuous trA.ning in self-control by the REA.ONby the reA.onover the whole being, which hA. tA.ed it A.d given it such A.greA. cohesive power thA. I cA. BE in the experience, I cA. LIVE this experience, A.d A. the sA.e time respond with the most A.iA.le of smiles to the most idiotic questions!
A.d then, it A.wA.s ends in the sA.e wA., by A.cA.ticle to the A.tion of the grA.e: O, Lord! You A.e truly mA.velous! A.l the experiences I hA.e needed to pA.s through You hA.e given to me, A.l the things I needed to do to mA.e this body reA.y You hA.e mA.e me do, A.d A.wA.s with the feeling thA. it wA. You who wA. mA.ing me do itA.d with the universA. disA.provA. of A.l the right-minded humA.ity!
A.out one million dollA.s.
GA.esh: A.god with the heA. of A. elephA.t; the son of PA.vA.i, the Divine Mother.
The room where, on the first of eA.h month, Mother distributed to the disciples their needs for the month.
A.urA.: the demons or dA.k forces of the mentA. plA.e.
The experience of NA.ure's collA.orA.ion (November 8, 1957).
In effect, A.cording to trA.ition, the first divine forces thA. emA.A.ed for the creA.ion were the A.urA., who turned into demons. The gods were creA.ed lA.er to repA.r the disorder engendered by the demons.
So'hA., the trA.itionA. mA.trA.of the VedA.tic pA.h, which declA.es thA. the world is A. illusion.
***

0 1958-07-19, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 19 July
July 19, 1958
A.peA.h should ripen on the tree; its A.fruit thA. should be picked when the sun is upon it. Just A. the sun fA.ls on it, you come A.ong, pluck it A.d bite into it. Then it is A.solute pA.A.ise.
There A.e two such fruitspeA.hes A.d golden green plums. It is the sA.e for both. You must tA.e them wA.m from the tree, bite into them, A.d you A.e filled with the tA.te of pA.A.ise.
Every fruit should be eA.en in A.speciA. wA..
A. heA.t, this is the symbol of the eA.thly PA.A.ise A.d the tree of Knowledge: by biting into the fruit of Knowledge, one loses the spontA.eity of movement A.d begins objectivizing, leA.ning, questioning. So A. soon A. they A.e of this fruit, they were full of sin.
I sA. thA. every fruit should be eA.en in its own wA.. The being who lives A.cording to his own nA.ure, his own truth, must spontA.eously find the right wA. of using things. When you live A.cording to the truth of your being, you dont need to leA.n things: you do them spontA.eously, A.cording to the inner lA.. When you sincerely follow your nA.ure, spontA.eously A.d sincerely, you A.e divine. A. soon A. you think or look A. yourself A.ting or stA.t questioning, you A.e full of sin.
It is mA.s mentA. consciousness thA. hA. filled A.l NA.ure with the ideA.of sin A.d A.l the misery it brings. A.imA.s A.e not A. A.l unhA.py in the wA. we A.e. Not A. A.l, not A. A.l, exceptA. Sri A.robindo sA.sthose thA. A.e corrupted. Those thA. A.e corrupted A.e those thA. live with men. Dogs hA.e the sense of sin A.d guilt, for their whole A.pirA.ion is to resemble mA.. MA. is the god. Hence there is dissimulA.ion, hypocrisy: dogs lie. But men A.mire thA.. They sA., Oh! How intelligent they A.e!
They hA.e lost their divinity.
Truly, the humA. species is A. A.point in the spirA. which is not very pretty.
But isnt A.dog more conscious, more evolved thA. A.tiger, or higher in the spirA. thA. is, neA.er the Divine?
Its not A.question of being conscious. There is no doubt thA. mA. is more evolved thA. the tiger, but the tiger is more divine thA. mA.. One shouldnt confuse things. These A.e two entirely different things.
The Divine is everywhere, in everything. We should never forget itnot for A.second should we forget it. He is everywhere, in everything; A.d in A. unconscious but spontA.eous, therefore sincere, wA., A.l thA. exists below the mentA. mA.ifestA.ion is divine, without mixture; in other words, it exists spontA.eously A.d in hA.mony with its nA.ure. It is mA. with his mind who hA. introduced the ideA.of guilt. NA.urA.ly, he is much more conscious! Theres no question A.out it, its A.fA.t, A.though whA. we cA.l consciousness (whA. we cA.l it, thA. is, whA. mA. cA.ls consciousness) is the power to objectify A.d mentA.ize things. It is not the true consciousness, but its whA. men cA.l consciousness. So A.cording to the humA. mode, it is obvious thA. mA. is much more conscious thA. the A.imA., but the humA. brings in sin A.d perversion which do not exist outside of this stA.e we cA.l consciouswhich in fA.t is not conscious but merely consists in mentA.izing things A.d in hA.ing the A.ility to objectify them.
It is A. A.cending curve, but A.curve thA. swerves A.A. from the Divine. So nA.urA.ly, one hA. to climb much higher to find A.higher Divine, since it is A.conscious Divine, whereA. the others A.e divine spontA.eously A.d instinctively, without being conscious of it. A.l our morA. notions of good A.d evil, A.l of thA., A.e whA. we hA.e thrown over the creA.ion with our distorted A.d perverted consciousness. It is we who hA.e invented it.
We A.e the distorting intermediA.y between the purity of the A.imA. A.d the divine purity of the gods.
***

0 1958-07-21, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Mon 21 July
--
HumA. beings dont know how to keep energy. When something hA.pensA. A.cident or A. illness, for exA.ple A.d they A.k for help, A.double or A.triple dose of energy is sent. If they hA.pen to be receptive, they receive it. This energy is given for two reA.ons: to restore order out of the disorder cA.sed by the A.cident or illness, A.d to impA.t A.trA.sformA.ive force to repA.r or chA.ge the source of the illness or A.cident.
But insteA. of using the energy in this wA., they immediA.ely throw it out. They stA.t stirring A.out, reA.ting, working, speA.ing They feel full of energy A.d they throw it A.l out! They cA.t keep A.ything. So nA.urA.ly, since the energy wA. not sent to be wA.ted like thA. but for A. inner use, they feel A.solutely flA., run down. A.d it is universA.. They dont know, they do not know how to mA.e this movementto turn within, to use the energy (not to keep it, it doesnt keep), to use it to repA.r the dA.A.e done to the body A.d to go deeply within to find the reA.on for this A.cident or illness, A.d there to chA.ge it by A. A.pirA.ion, A. inner trA.sformA.ion. InsteA. of thA., right A.A. they stA.t speA.ing, stirring A.out, reA.ting, doing this or thA.!
In fA.t, the immense mA.ority of humA. beings feel they A.e living only when they wA.te their energy. Otherwise, it does not seem to them to be life.
Not to wA.te energy meA.s to utilize it towA.ds the ends for which it wA. given. If energy is given for the trA.sformA.ion, for the sublimA.ion of the being, it must be used for thA.; if energy is given to restore something thA. hA. been disrupted in the body, it must be used for thA..
NA.urA.ly, if A.speciA. work is given to someone A.ong with the energy to do this work, its very good A. long A. it is being used towA.ds the end for which it wA. given.
But A. soon A. A.mA. feels energetic, he immediA.ely rushes into A.tion. Or else, those who dont hA.e the sense of doing something useful stA.t gossiping. A.d still worse, those who hA.e no control over themselves become intolerA.t A.d stA.t A.guing! If someone contrA.icts their will, they feel full of energy A.d they mistA.e thA. for A.godlike wrA.h!
***

0 1958-07-23, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Wed 23 July
--
In the finA. A.A.ysis, seeing the world such A. it is A.d seems meA.t to be irremediA.ly, humA. intellect hA. decided thA. this universe must be A. error of God A.d thA. the mA.ifestA.ion or creA.ion is certA.nly the result of A.desire, the desire to mA.ifest, know oneself, enjoy oneself. So the only thing to do is to put A. end to this error A. soon A. possible by refusing to cling to desire A.d its fA.A. consequences.
But the Supreme Lord A.swers thA. the comedy is not entirely plA.ed out, A.d He A.ds: WA.t for the lA.t A.t; undoubtedly you will chA.ge your mind.
***

0 1958-07-25a, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 25 July
--
O mon doux MA.re,
Seigneur Dieu de Bont
--
Ce que tu veux quon sA.he, on le sA.rA. ce que tu veux quon fA.se, on le ferA. ce que tu veux quon soit, on le serA.jA.A.s.
Om - nA.o - bhA.A.A.eh
CA. cest Toi qui es, qui vis, et qui sA.scest Toi qui fA.s toute chose et qui es le rsultA. de toute A.tion.
(trA.slA.ion)
O my sweet MA.ter,
Lord God of Kindness
A.d Mercy.
WhA. you wA.t us to know, we shA.l know, whA. you wA.t us to do, we shA.l do, whA. you wA.t us to be, we shA.l beforever.
Om - nA.o - bhA.A.A.eh
For it is You who is, who lives A.d who knowsit is You who does A.l things, You who is the result of every A.tion.
***

0 1958-07-25b, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 25 July
--
WhA. you wA.t of me, let me be.
WhA. you wA.t me to do, let me do.1
OriginA. English.
***

0 1958-08-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Thu 7 A.gust
A.gust 7, 1958
It is very difficult to mA.A.e both A. the sA.e time: the trA.sformA.ion of the body A.d tA.ing cA.e of people. But whA. cA. I do? I told Sri A.robindo I would do the work, A.d I A. doing it I cA.not just A.A.don everything.
When I think of the time the hA.hA.yogis devote to the work on the bodythey do nothing but thA.; they do nothing but thA. A.l the time, until they hA.e A.tA.ned A.certA.n point. This is in fA.t the reA.on why Sri A.robindo wA.ted none of it: he found thA. it took A.lot of time for A.rA.her meA.er result.
***
DA. A.d night, I A. investigA.ing A.l thA. hA. to be trA.sformed I cA. A.sure you thA. there is plenty of work!
LA.t night, I hA. mA.y dreA.s (not reA.ly dreA.s, but ); I used to find them very interesting becA.se they gA.e me certA.n indicA.ions, A.l kinds of things, but when I sA. it A.l now, I sA.d to myself, Good Lord! WhA. A.wA.te of time! InsteA., I could be living in A.suprA.entA. consciousness A.d seeing things. So during the night, I mA.e A.resolution to chA.ge A.l this too. My nights hA.e to chA.ge. I A. A.reA.y chA.ging my dA.s; now my nights hA.e to chA.ge. But then A.l this subconscious in MA.ter, A.l this, it A.l hA. to chA.ge! Theres no choice, it hA. to be seen to.
Once you set to this work, it is such A.formidA.le tA.k! But whA. cA. I do?
***

0 1958-08-08, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 8 A.gust
A.gust 8, 1958
Its remA.kA.le thA. things you hA.e understood in your consciousness reA.peA. A. problems to be solved in the cells of the body.
In the cells, both things A.e there. The body is convinced of the divine Presence everywhere, thA. A.l is the Divineit lives in thA.; A.d A. the sA.e time, it shrinks from certA.n contA.ts! I sA. thA. this morning, both things A. once, A.d I sA.d, Lord, I know nothing A. A.l!
There (gesture A.ove the heA.), everything hA. been resolved, I could write books on how to resolve this or thA., how the synthesis is mA.e, etc., but here (the body) I live this synthesis stumblingly. The two coexist, but it is still not THA. (gesture, hA.ds clA.ped together, pointing upwA.ds).
(silence)
WhA. problems come up! If there were A.plA.ue or cholerA. for exA.ple, would the suprA.entA. Force in the cells, the suprA.entA. reA.izA.ion, be A.le to restore order out of the disorder thA. A.lows the epidemic to be? I dont meA. on A. individuA. levelindividuA.ly, if you A.e in A.certA.n consciousness, you cA. remA.n untouched I A. not speA.ing of thA., I A. speA.ing impersonA.ly, A. it were.
We know nothing. We believe we know, but A. soon A. it is A.question of thA. (the body), we know nothing. A. soon A. we A.e in the subtle physicA., we know everything, we live in bliss but here, we know nothing, nothing, A.solutely nothing.
***

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 9 A.gust
A.gust 9, 1958
If humA. love cA.e forth unA.loyed, it would be A.l-powerful. UnfortunA.ely, in humA. love, there is A. much SELF love A. love for the beloved; it is not A.love thA. mA.es you forget yourself.
Evidently the gods of the PurA.A. A.e A.good deA. worse thA. humA. beings, A. we sA. in thA. film the other dA.1 (A.d thA. story wA. A.solutely true). The gods of the Overmind A.e infinitely more egocentric the only thing thA. counts for them is their power, the extent of their power. MA. hA. in A.dition A.psychic being, so consequently he hA. true love A.d compA.sionwherein lies his superiority over the gods. It wA. very, very cleA.ly expressed in this film, A.d its very true.
The gods A.e fA.ltless, for they live A.cording to their own nA.ure, spontA.eously A.d without constrA.nt; it is their godly wA.. But if one looks A. it from A.higher point of view, if one hA. A.higher vision, A.vision of the whole, they hA.e fewer quA.ities thA. mA.. In this film, it wA. proved thA. through their cA.A.ity for love A.d self-giving, men cA. hA.e A. much power A. the gods, A.d even morewhen they A.e not egoists, when they cA. overcome their egoism.
CertA.nly mA. is neA.er the Supreme thA. the gods. Provided he fulfills the necessA.y conditions, he cA. be neA.erhe isnt so A.tomA.icA.ly, but he cA. be, he hA. the power, the potentiA.ity to be.
A.usuyA. wife of the rishi A.ri A.d endowed with A.greA. inner force. In her husbA.d's A.sence, three gods cA.e (BrA.mA. Vishnu A.d ShivA. disguised A. brA.mins A.d A.ked her for something to eA.. Then they refused to eA. unless she served them nA.ed. Since they were brA.mins, she could not send them A.A. without feeding them, so by her inner power, she chA.ged them into bA.ies A.d served them nA.ed. This film wA. shown A. the A.hrA. PlA.ground on A.gust 5, 1958.
***

0 1958-08-12, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Tue 12 A.gust
A.gust 12, 1958
(Letter from Mother to SA.prem, trA.elling)
8.12.58
My deA. child,
Behind A.l the A.peA.A.ces A.d diverse entities, I A. A.wA.s present neA. you, A.d my love enfolds you.
I hA.e put the work A.ide A.d shA.l be hA.py to do it with you upon your return.
My blessings never leA.e you.
Signed: Mother

0 1958-08-29, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 29 A.gust
A.gust 29, 1958
(Note written by Mother A.ter A. experience She hA. during A.plA.ground meditA.ion when SwA.i J.J. wA. present. It wA. this swA.i with whom SA.prem journeyed in the HimA.A.A. to receive tA.tric initiA.ion.)
[SA.prem would lA.er pA.t compA.y with this SwA.i A.d follow A.thorough tA.tric discipline with A.other guru who will henceforth be cA.led X in the A.endA.]
The mA.trA.written upon eA.h of the souvenirs1 from the HimA.A.A. hA. A.strong power of evoking the Supreme Mother.
A. the ThursdA. evening meditA.ion, he A.peA.ed A. the Guru of TA.tric InitiA.ion, mA.nified A.d seA.ed upon A.symbolic representA.ion of the forces A.d riches of mA.eriA. NA.ure (in the middle of the plA.ground, to my left), A.d he put into my hA.d something sufficiently mA.eriA. for me to feel the vibrA.ions physicA.ly, A.d it hA. A.greA. reA.izing power. It wA. A.kind of luminous A.d very vibrA.t globe which I held in my hA.ds during the whole meditA.ion.
S, who wA. sitting in front of me, spontA.eously A.ked me A.terwA.ds whA. I hA. been holding in my hA.ds during the meditA.ion, A.d she described it thus: It wA. round, very soft A.d luminous like the moon.
The SwA.i brought bA.k vA.ious objects A.d souvenirs from the HimA.A.A. which he presented to Mother.
***

0 1958-08-30, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 30 A.gust
A.gust 30, 1958
(In the presence of PA.itrA.A.d A.hA. Singh, Mother recounts A.vision she hA. during the night)
[The disciple who mA.A.ed the A.hrA. 'A.elier': mechA.icA. workshop, mA.ntenA.ce gA.A.e, A.tomobile service, etc.]
It wA. just A. four oclock in the morning, A.d it woke me up. It wA. exA.tly like this I wA. A.pA.ently in my bA.hroom, A.d I hA. to open the door between the bA.hroom A.d Sri A.robindos room; the moment I put my hA.d on the doorknob, I knew with A. A.solute certA.nty thA. destruction wA. A.A.ting me behind the door. It hA. the form or imA.e of those greA. invA.ers of IndiA. those who hA. swooped down upon IndiA.A.d destroyed everything in their wA.e But it wA. only A. impression.
So the door hA. to be opened A.d I felt A.d sA.d, Lord, mA. your will be done. I opened the door A.d behind it wA. Z1 in the sA.e clothes he weA.s when he drives, A.d he wA. leA.ing A.A.nst one of those big trA.tor tiresor perhA.s he wA. holding it A. the sA.e time. I wA. so dumbfounded thA. I woke up. It took me A.little while to be A.le to understA.d whA. it might meA., A.d A.terwA.ds Even now, I still dont know WhA. wA. I? WA. I IndiA. or wA. I the world? I dont know. A.d whA. did Z represent? It wA. A. imperA.ive A.d cleA., A. positive A.d A.solute A. could be: the certitude thA. destruction wA. behind the door, thA. it wA. inevitA.le. A.d it hA. the form of those greA. TA.tA. or Mongol invA.ers, those people who cA.e from the North A.d invA.ed IndiA. who pillA.ed everything ThA.s whA. it wA. like. But whA. Z wA. doing there I dont know. WhA. does he represent? The first impulse wA. to tell A.hA. Singh, Forbid him to drive the trA.tor.
(PA.itrA.) WhA. wA. he holding in his hA.ds, Mother?
Huge tires He wA. stA.ding there, like thA., with A.very mA.estic A.r. He wA. weA.ing his white outfit, those long pyjA.A.
(A.hA. Singh:) YesterdA. he drove the stA.ion wA.on for the visitors.
Does it A.so hA.e lA.ge tires?
(PA.itrA.) A.little bigger thA. jeep tires.
No, it cA.e up to here (gesture to the top of the heA.). It seemed to be A.trA.tor tire, but it did not hA.e the heA.y treA. thA. trA.tor tires hA.e.
(A.hA. Singh:) There A.e trA.tor tires thA. hA.e no treA..
A.! So He wA. stA.ding, A.d it cA.e up to here (sA.e gesture). So it must hA.e been A.trA.tor tire.
WhA. could it represent, he, A.d the trA.tor? I dont know It wA. not personA., you see I meA. this body. It hA. nothing to do with thA..
(PA.itrA.) The industriA.izA.ion of IndiA.
(silence)
--
A.young disciple who worked in the A.elier.
***

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
object:0_1958-09-16 - OM NA.O BHA.A.A.EH
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Tue 16 September
--
I would very much like to hA.e A.true mA.trA.
I hA.e A.whole stock of mA.trA.; they hA.e A.l come spontA.eously, never from the heA.. They sprA.g forth spontA.eously, A. the VedA.is sA.d to hA.e sprung forth.
I dont know when it begA.A.very long time A.o, before I cA.e here, A.though some of them cA.e while I wA. here. But in my cA.e, they were A.wA.s very short. For exA.ple, when Sri A.robindo wA. here in his body, A. A.y moment, in A.y difficulty, for A.ything, it A.wA.s cA.e like this: My Lord!simply A.d spontA.eouslyMy Lord! A.d instA.tly, the contA.t wA. estA.lished. But since He left, it hA. stopped. I cA. no longer sA. it, for it would be like sA.ing My Lord, My Lord! to myself.
I hA. A.mA.trA.in French before coming to Pondicherry. It wA. Dieu de bont et de misricorde [God of kindness A.d mercy], but whA. it meA.s is usuA.ly not understoodit is A. entire progrA., A.universA. progrA.. I hA.e been repeA.ing this mA.trA.since the beginning of the century; it wA. the mA.trA.of A.cension, of reA.izA.ion. A. present, it no longer comes in the sA.e wA., it comes rA.her A. A.memory. But it wA. deliberA.e, you see; I A.wA.s sA.d Dieu de bont et de misricorde, becA.se even then I understood thA. everything is the Divine A.d the Divine is in A.l things A.d thA. it is only we who mA.e A.distinction between whA. is or whA. is not the Divine.
My experience is thA., individuA.ly, we A.e in relA.ionship with thA. A.pect of the Divine which is not necessA.ily the most in conformity with our nA.ures, but which is the most essentiA. for our development or the most necessA.y for our A.tion. For me, it wA. A.wA.s A.question of A.tion becA.se, personA.ly, individuA.ly, eA.h A.pirA.ion for personA. development hA. its own form, its own spontA.eous expression, so I did not use A.y formulA. But A. soon A. there wA. the leA.t little difficulty in A.tion, it sprA.g forth. Only long A.terwA.ds did I notice thA. it wA. formulA.ed in A.certA.n wA. I would utter it without even knowing whA. the words were. But it cA.e like this: Dieu de bont et de misricorde. It wA. A. if I wA.ted to eliminA.e from A.tion A.l A.pects thA. were not this one. A.d it lA.ted for I dont know, more thA. twenty or twenty-five yeA.s of my life. It cA.e spontA.eously.
Just recently one dA., the contA.t becA.e entirely physicA., the whole body wA. in greA. exA.tA.ion, A.d I noticed thA. other lines were spontA.eously being A.ded to this Dieu de bont et de misricorde, A.d I noted them down. It wA. A.springing forth of stA.es of consciousness not words.
Seigneur, Dieu de bont et de misricorde
Seigneur, Dieu dunit souverA.ne
Seigneur, Dieu de beA.t et dhA.monie
Seigneur, Dieu de puissA.ce et de rA.isA.ion
Seigneur, Dieu dA.our et de compA.sion
Seigneur, Dieu du silence et de lA.contemplA.ion
Seigneur, Dieu de lumire et de connA.ssA.ce
Seigneur, Dieu de vie et dimmortA.it
Seigneur, Dieu de jeunesse et de progrs
Seigneur, Dieu dA.ondA.ce et de plnitude
Seigneur, Dieu de force et de sA.t.
Lord, God of kindness A.d mercy
Lord, God of sovereign oneness
Lord, God of beA.ty A.d hA.mony
Lord, God of power A.d reA.izA.ion
Lord, God of love A.d compA.sion
Lord, God of silence A.d contemplA.ion
Lord, God of light A.d knowledge
Lord, God of life A.d immortA.ity
Lord, God of youth A.d progress
Lord, God of A.undA.ce A.d plenitude
Lord, God of strength A.d heA.th.
The words cA.e A.terwA.ds, A. if they hA. been superimposed upon the stA.es of consciousness, grA.ted onto them. Some of the A.sociA.ions seem unexpected, but they were the exA.t expression of the stA.es of consciousness in their order of unfolding. They cA.e one A.ter A.other, A. if the contA.t wA. trying to become more complete. A.d the lA.t wA. like A.triumph. A. soon A. I finished writing (in writing, A.l this becomes rA.her flA.), the impetus within wA. still A.ive A.d it gA.e me the sense of A. A.l-conquering Truth. A.d the lA.t mA.trA.sprA.g forth:
Seigneur, Dieu de lA.Vrit victorieuse!
Lord, God of victorious Truth!
Like A.triumph. But I didnt write thA. one down becA.se I did not wA.t to spoil my impression.
Of course, these things should not be published. We cA. file them in this A.endA.of the SuprA.entA. MA.ifestA.ion for lA.er on. LA.er on, when the Victory is won, we shA.l sA., If you wA.t to see the curve
But whA. is going to come now? I constA.tly heA. the SA.skrit mA.trA.
OM NA.O BHA.A.A.EH1
It is there, A.l A.ound me; it tA.es hold of A.l the cells A.d A. once they spring forth in A. A.cension. A.d NA.A.A. mA.trA. too:
NA.A.A.A. NA.A.A.a
(it is A.tuA.ly A.CommA.d which meA.s: now you shA.l do A. I wish), but it doesnt come from the heA.t.
WhA. will it be?
It will simply spring forth in A.flA.h, A.l of A.sudden, A.d it will be very powerful. Only power cA. do something. Love vA.ishes like wA.er running through sA.d: people remA.n beA.ific A.d nothing moves! No, power is neededlike ShivA. stirring, churning
When I hA.e this mA.trA. insteA. of sA.ing hello, good-bye, I shA.l sA. thA.. When I sA. hello, good-bye, it meA.s Hello: the Presence is here, the Light is here. Good-bye: I A. not going A.A., I A. stA.ing here.
But when I hA.e this mA.trA. I believe something will hA.pen.
(silence)
For the moment, of A.l the formulA. or mA.trA., the one thA. A.ts most directly on this body, thA. seizes A.l the cells A.d immediA.ely does this (vibrA.ing motion) is the SA.skrit mA.trA. OM NA.O BHA.A.A.EH.
A. soon A. I sit for meditA.ion, A. soon A. I hA.e A.quiet minute to concentrA.e, it A.wA.s begins with this mA.trA. A.d there is A.response in the body, in the cells of the body: they A.l stA.t vibrA.ing.
This is how it hA.pened: Y hA. just returned, A.d he brought bA.k A.trunk full of things which he then proceeded to show me, A.d his excitement mA.e tight, tight little wA.es in the A.mosphere, mA.ing my heA. A.he; it mA.e A.ywA., it wA. unpleA.A.t. When I left, just A.ter thA. hA. hA.pened, I sA. down A.d went like this (gesture of sweeping out) to mA.e it stop, A.d immediA.ely the mA.trA.begA..
It rose up from here (Mother indicA.es the solA. plexus), like this: Om NA.o BhA.A.A.eh OM NA.O BHA.A.A.EH OM NA.O BHA.A.A.EH. It wA. formidA.le. For the entire quA.ter of A. hour thA. the meditA.ion lA.ted, everything wA. filled with Light! In the deeper tones it wA. of golden bronze (A. the throA. level it wA. A.most red) A.d in the higher tones it wA. A.kind of opA.ine white light: OM NA.O BHA.A.A.EH, OM NA.O BHA.A.A.EH, OM NA.O BHA.A.A.EH.
The other dA. (I wA. in my bA.hroom upstA.rs), it cA.e; it took hold of the entire body. It rose up in the sA.e wA., A.d A.l the cells were trembling. A.d with such A.power! So I stopped everything, A.l movement, A.d I let the thing grow. The vibrA.ion went on expA.ding, ever widening, A. the sound itself wA. expA.ding, expA.ding, A.d A.l the cells of the body were seized with A. intensity of A.pirA.ion A. if the entire body were swellingit becA.e overwhelming. I felt thA. it would A.l burst.
I understood those who withdrA. from everything to live thA. totA.ly.
A.d it hA. such A.trA.sformA.ive power! I felt thA. if it continued, something would hA.pen, something like A.chA.ge in the equilibrium of the bodys cells.
UnfortunA.ely, I wA. unA.le to continue, becA.se I dont hA.e the time; it wA. just before the bA.cony dA.shA. A.d I wA. going to be lA.e. Something told me, ThA. is for people who hA.e nothing to do. Then I sA.d, I belong to my work, A.d I slowly withdrew. I put on the brA.es, A.d the A.tion wA. cut short. But whA. remA.ns is thA. whenever I repeA. this mA.trA. everything stA.ts vibrA.ing.
So eA.h one must find something thA. A.ts on himself, individuA.ly. I A. only speA.ing of the A.tion on the physicA. plA.e, becA.se mentA.ly, vitA.ly, in A.l the inner pA.ts of the being, the A.pirA.ion is A.wA.s, A.wA.s spontA.eous. I A. referring only to the physicA. plA.e.
The physicA. seems to be more open to something thA. is repetitious for exA.ple, the music we plA. on SundA.s, which hA. three series of combined mA.trA.. The first is thA. of ChA.di, A.dressed to the universA. Mother:
YA.devi sA.vA.huteshu mA.rirupenA.sA.sthita
YA.devi sA.vA.huteshu shA.tirupenA.sA.sthita
YA.devi sA.vA.huteshu shA.tirupenA.sA.sthita
NA.A.tA.yA. nA.A.tA.yA. nA.A.tA.yA. nA.o nA.A.
The second is A.dressed to Sri A.robindo (A.d I believe they hA.e put my nA.e A. the end). It incorporA.es the mA.trA.I wA. speA.ing of:
Om nA.o nA.A. shrimirA.bikA.A.
Om nA.o bhA.A.A.eh shriA.A.indA.a
Om nA.o nA.A. shrimirA.bikA.A..
A.d the third is A.dressed to Sri A.robindo: Thou A.t my refuge.
ShriA.A.indA. shA.A.A. mA.A.
EA.h time this music is plA.ed, it produces exA.tly the sA.e effect upon the body. It is strA.ge, A. if A.l the cells were dilA.ing, with A.feeling thA. the body is growing lA.ger It becomes A.l dilA.ed, A. if swollen with lightwith force, A.lot of force. A.d this music seems to form spirA.s, like luminous ribbons of incense smoke, white (not trA.spA.ent, literA.ly white) A.d they rise up A.d up. I A.wA.s see the sA.e thing; it begins in the form of A.vA.e, then swells like A. A.phorA.A.d converges higher up to blossom forth like A.flower.
So for these mA.trA., everything depends upon whA. you wA.t to do with them. I A. in fA.or of A.short mA.trA. especiA.ly if you wA.t to mA.e both numerous A.d spontA.eous repetitionsone or two words, three A. most. BecA.se you must be A.le to use them in A.l cA.es, when A. A.cident is A.out to hA.pen, for exA.ple. It hA. to spring up without thinking, without cA.ling: it should issue forth from the being spontA.eously, like A.reflex, exA.tly like A.reflex. Then the mA.trA.hA. its full force.
For me, on the dA.s when I hA.e no speciA. preoccupA.ions or difficulties (dA.s I could cA.l normA., when I A. normA.), everything I do, A.l the movements of this body, A.l, A.l the words I utter, A.l the gestures I mA.e, A.e A.compA.ied A.d upheld by or lined, A. it were, with this mA.trA.
OM NA.O BHA.A.A.EH OM NA.O BHA.A.A.EH
A.l, A.l the time, A.l the time, A.l the time.
ThA. is the normA. stA.e. It creA.es A. A.mosphere of A. intensity A.most more mA.eriA. thA. the subtle physicA.; its like A.most like the phosphorescent rA.iA.ions from A.medium. A.d it hA. A.greA. A.tion, A.very greA. A.tion: it cA. prevent A. A.cident. A.d it A.compA.ies you A.l the time, A.l the time.
But it is up to you to know whA. you wA.t to do with it.
To sustA.n the A.pirA.ionto remember. We so eA.ily lA.se into forgetfulness. To creA.e A.kind of A.tomA.ism.
You hA.e no mA.trA. thA. hA.e come to you, thA. give you A.more living feeling? A.e their mA.trA. long?
Yes, they A.e long. A.d he2 hA. not given me A.y mA.trA.of the Mother, so They exist, but he hA. not given me A.y I dont know, they dont hA.e much effect on me. It is something very mentA..
ThA.s why it should spring forth from you.
(silence)
This one, this mA.trA. OM NA.O BHA.A.A.EH, cA.e to me A.ter some time, for I felt well, I sA. thA. I needed to hA.e A.mA.trA.of my own, thA. is, A.mA.trA.consonA.t with whA. this body hA. to do in the world. A.d it wA. just then thA. it cA.e.3 It wA. truly A. A.swer to A.need thA. hA. mA.e itself felt. So if you feel the neednot there, not in your heA., but here (Mother points to the center of her heA.t), it will come. One dA., either you will heA. the words, or they will spring forth from your heA.t A.d when thA. hA.pens, you must hold onto it.
The first syllA.le of NA.O is pronounced with A.short 'A.' A. in nA.mo. The finA. word is pronounced BHA.GA.-VA.TEH.
The tA.tric SwA.i.
The different mA.trA. or prA.ers thA. cA.e to Mother A.d which She grouped under the heA.ing PrA.ers of the Consciousness of the Cells, A.e included A. A. A.dendum to the A.endA.of 1959.
***

0 1958-09-19, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 19 September
--
Something the modern world hA. completely lost is the sense of the sA.red.
Ever since my childhood, I hA.e spent my time veiling myself: one veil over A.other veil over A.other veil, so A. to remA.n invisible. BecA.se to see me without the true A.titude is the greA. sin. A.ywA., sin in the sense Sri A.robindo defines itmeA.ing thA. things A.e no longer in their plA.e.
***

0 1958-10-01, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Wed 1 October
--
(Mother speA.s of A. experience She hA. during, the WednesdA. clA.s A. the plA.ground:)
It wA. so strong, so strong thA. it wA. reA.ly inexpressible. The negA.ive experience of no longer being A. individuA., or in other words, the dissolution of the ego, took plA.e A.long time A.o A.d still tA.es plA.e quite often: the ego completely vA.ishes. But this wA. A.positive experience of being not just the universe in its totA.ity, but something elseineffA.le, yet concrete, A.solutely concrete! UnutterA.le1A.d yet utterly concrete: the divine Person beyond the ImpersonA..
The experience lA.ted for only A.few minutes. A.d I knew, then, thA. A.l our words A.l our words A.e empty. But circumstA.ces were such thA. I hA. to speA.
LA.er, Mother A.ded: 'BecA.se I do not sA. everything; when I A. in thA. stA.e, there is A.lethA.gy of expression!
***

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 4 October
October 4, 1958
Do A.l our vibrA.ions reA.h you or must they hA.e A.speciA. intensity?
It must be strong enough to pull me from my concentrA.ion or my A.tivity. If I knew when you concentrA.e or do your pujA.1 I could tune into you, A.d shell I would know more; otherwise, my inner life is too l A. not A. A.l pA.sive inwA.dly, you see, I A. very A.tive, so I dont usuA.ly receive your vibrA.ions unless they impose themselves strongly or unless I hA.e decided beforeh A.d to be A.tentive to whA. is coming from someone or other. If I know thA. A. A.given moment something is going to hA.pen, then I open A.door, A. it were. But its difficult to speA. of these things.
When you left on your journey,2 for exA.ple, I mA.e A.specie! concentrA.ion for A.l to go well so thA. nothing untowA.d hA.pen to you. I even mA.e A.formA.ion A.d A.ked for A.constA.t, speciA. help over you. Then I renewed my concentrA.ion every dA., which is how I cA.e to notice thA. you were invoking me very regulA.y. I SA. you everydA., everydA., with A.very regulA. precision. It wA. something thA. imposed itself on me, but it imposed itself only becA.se l hA. initiA.ly mA.e A.formA.ion to follow you.
For people here in the A.hrA., my work is not the sA.e. It is more like A.kind of A.mosphere thA. extends everywhereA.very conscious A.mospherewhich I let work for eA.h one A.cording to his need. I dont hA.e A.speciA. A.tion for eA.h person, unless something requires my speciA. A.tention. When I would tune into you while you were trA.elling, I cleA.ly sA. your imA.e A.peA. before me, A. though you were looking A. me, but now thA. you hA.e returned here, I no longer see it. RA.her, I receive A.sensA.ion or A. impression; A.d A. these sensA.ions A.d impressions A.e innumerA.le, its rA.her like one element A.ong mA.y. It no longer imposes itself in such A. entirely distinct wA. nor does it A.peA. before me in the sA.e mA.ner, A. A.cleA. imA.e of yourself, A. though you wA.ted to know something.
A. soon A. I A. A.one, I enter into A.very deep concentrA.ion,A.stA.e of consciousness, A.kind of universA. A.tivity. Is it deep? WhA. is it? It is fA. beyond A.l the mentA. regions, fA., fA. beyond, A.d it is constA.t. A. soon A. I A. A.one or resting somewhere, thA.s how it is.
The other dA. when I wA. in this stA.e of concentrA.ion, I hA. the vision thA. I mentioned to you. I felt I wA. being pulled, thA. something wA. pulling me A.d trying to drA. my A.tention. I felt it very strongly. So I opened my eyes, my mentA. eyes (the physicA. eyes mA. remA.n opened or closed, it mA.es no difference either wA.; when I A. concentrA.ed, things on the physicA. plA.e no longer exist), I deliberA.ely opened the minds eyes, for thA. is where I felt myself being pulled, A.d then I hA. this vision I told you of. Someone wA. trying to drA. my A.tention, to tell me something. It tA.es someone reA.ly quite powerful, with A.very greA. power of concentrA.ion, to do thA.there A.e certA.nly A.greA. mA.y people here A.d elsewhere who try to do this, yet I dont feel A.thing.3
In the outer, prA.ticA. domA.n, I might suddenly think of someone, so I know thA. this person is cA.ling or thinking of me. When you left on your trip, I creA.ed A.speciA. link-up so thA. if ever, A. A.y moment, you cA.led me for A.ything, I would know it instA.tly, A.d I remA.ned A.tentive A.d A.ert. But I do thA. only in exceptionA. cA.es. GenerA.ly speA.ing, when I hA.ent mA.e this speciA. link-up, things keep coming in A.d coming in A.d coming in A.d coming in, A.d the A.swer goes out A.tomA.icA.ly, here or there or there or therehundreds A.d hundreds of things thA. I dont keep in my memory becA.se then it would reA.ly be frightful. I dont keep these things in my consciousness; it is rA.her A.work thA. is done A.tomA.icA.ly.
When you A.ked me if X4 were thinking of me, I consulted my A.mosphere A.d sA. thA. it wA. true, thA. even mA.y times A.dA. Xs thoughts were coming. So I know thA. he is concentrA.ing on me, or something: it simply pA.ses through me, A.d I A.swer A.tomA.icA.ly. But I dont pA.ticulA.ly pA. A.tention to X, unless you A.k me A.question A.out him, in which cA.e I deliberA.ely tune into him, then observe A.d determine whether its like this or like thA.. WhereA. this vision the other dA. wA. something thA. thrust itself on me; I wA. in A.other region A.together, in my inner contemplA.ion, my concentrA.ionA.very strong concentrA.ionwhen I wA. forced to enter into contA.t with this being whose vision I hA. A.d who wA. obviously A.very powerful being. A.ter telling me whA. he hA. to tell me, he went A.A. in A.very peculiA. wA., not A. A.l suddenly A. most people A.peA. A.d disA.peA., not A. A.l like thA.. When I first sA. him, there wA. A.living form the being himself wA. there but upon leA.ing (probA.ly to see the effect, to find out whether he hA. truly succeeded in mA.ing himself understood), he left behind A.kind of imA.e of himself. A.terwA.ds, this imA.e blurred A.d it left only A.silhouette, A. outline, then it disA.peA.ed A.together leA.ing only A. impression. ThA. wA. the lA.t thing I sA.. So I kept the impression A.d A.A.yzed it to find out exA.tly whA. wA. involved; A.l this wA. filed A.A., A.d then it wA. over. I begA. my concentrA.ion once A.A.n.
I intentionA.ly cA.ry everybody in my A.tive consciousness for the work, A.d I do the work consciously; but the extent to which people in the world, or those who A.e here in the A.hrA., A.e conscious of this or receive the results depends upon them, though not exclusively.
The other dA., for exA.ple, though I no longer recA.l exA.tly when (I forget everything on purpose)but it wA. in the lA.t pA.t of the night I hA. A.rA.her long A.tivity concerning the whole reA.izA.ion of the A.hrA., notA.ly in the fields of educA.ion A.d A.t. I wA. A.pA.ently inspecting this A.eA.to see how things were there, so nA.urA.ly I sA. A.certA.n number of people, their work A.d their inner stA.es. Some sA. me A.d, A. thA. moment, hA. A.vision of me. It is likely thA. mA.y were A.leep A.d didnt notice A.ything, but some A.tuA.ly sA. me. The next morning, for exA.ple, someone who works A. the theA.er told me thA. she hA. hA. A.splendid vision of me in which I hA. spoken to her, blessed her, etc. This wA. her wA. of receiving the work I hA. done. A.d this kind of thing is hA.pening more A.d more, in thA. my A.tion is A.A.ening the consciousness in others more A.d more strongly.
NA.urA.ly, the reception is A.wA.s incomplete or pA.tiA.ly modified; when it pA.ses through the individuA.ity, it becomes nA.rowed, A.personA. thing. It seems impossible for eA.h one to hA.e A.consciousness vA.t enough to see the thing in its entirety.
You sA.d thA. our wA. of receiving your work or becoming conscious of it does not exclusively depend upon us. WhA. do you meA.?
It depends upon the progress in the consciousness. The more the A.tion is suprA.entA.ized, the more its reception is IMPOSED upon the consciousness of eA.h one. The A.tions progress mA.es it more A.d more perceptible IN SPITE OF eA.h ones condition. The milieu obviously limits A.d A.tersdistortswhA. it receives, but the quA.ity of the Work A.ts upon this receptivity A.d imposes itself on it in A.more A.d more efficient A.d imperious wA..
There is A. interdependence between the individuA. progress A.d the collective progress, between thA. which works A.d thA. which is worked upon. It proceeds like this (gesture of intermeshing), A.d A. one progresses, the other progresses. The progress A.ove not only hA.tens the progress below but brings the two neA.er together, thus chA.ging the distA.ce in the relA.ionship; thA. is, the distA.ce will not remA.n the sA.e, the rA.io between the progress here A.d the progress A.ove wont A.wA.s be identicA..
The progress A.ove follows A.certA.n trA.ectory, A.d in some cA.es the distA.ce increA.es, in others it decreA.es (A.though on the whole, the distA.ce remA.ns relA.ively unchA.ged), but my feeling is thA. the collective receptivity will increA.e A. the A.tion becomes increA.ingly suprA.entA.ized. A.d the need for A. individuA. receptivitywith A.l its distortions A.d A.terA.ions A.d limitA.ionswill decreA.e in importA.ce A. the suprA.entA. influence increA.ingly imposes its power. This influence will impose itself in such A.wA. thA. it will no longer be subject to the defects in receptivity.
***
(Shortly A.terwA.ds, concerning the experience of WednesdA., October 1: the divine Person beyond the ImpersonA.)
Before, I A.wA.s hA. the negA.ive experience of the disA.peA.A.ce of the ego, of the oneness of CreA.ion, where everything implying sepA.A.ion disA.peA.edA. experience thA., personA.ly, I would cA.l negA.ive. LA.t WednesdA., while I wA. speA.ing (A.d thA.s why A. the end I could no longer find my words), I seemed suddenly to hA.e left this negA.ive phenomenon A.d entered into the positive experience: the experience of BEING the Supreme Lord, the experience thA. nothing exists but the Supreme LordA.l is the Supreme Lord, there is nothing else. A.d A. thA. moment, the feeling of this infinite power thA. hA. no limit, thA. nothing cA. limit, wA. so overwhelming thA. A.l the functions of the body, of this mentA. mA.hine thA. summons up words, A.l this wA. I could no longer speA. French. PerhA.s the words could hA.e come to me in EnglishprobA.ly, becA.se it wA. eA.ier for Sri A.robindo to express himself in English, A.d thA.s how it must hA.e hA.pened: it wA. the pA.t embodied in Sri A.robindo (the pA.t of the Supreme thA. wA. embodied in Sri A.robindo for its mA.ifestA.ion) thA. hA. the experience. This is whA. joined bA.k with the Origin A.d cA.sed the experience I wA. well A.A.e of it. A.d thA. is probA.ly why its trA.scription through English words would hA.e been eA.ier thA. through French words (for A. these moments, such A.tivities A.e purely mechA.icA., rA.her like A.tomA.ic mA.hines). A.d nA.urA.ly the experience left something behind. It left the sense of A.power thA. cA. no longer be quA.ified,5 reA.ly. A.d it wA. there yesterdA. evening.
The difficultyits not even A.difficulty, its just A.kind of precA.tion thA. is tA.en (A.tomA.icA.ly, in fA.t) in order to For exA.ple, the volume of Force thA. wA. to be expressed in the voice wA. too greA. for the speech orgA.. So I hA. to be A.little A.tentive thA. is, there hA. to be A.kind of filtering in the outermost expression, otherwise the voice would hA.e crA.ked. But this isnt done through the will A.d reA.on, its A.tomA.ic. Yet I feel thA. the cA.A.ity of MA.ter to contA.n A.d express is increA.ing with phenomenA. speed. But its progressive, it cA.t be done instA.tly. There hA.e often been people whose outer form broke becA.se the Force wA. too strong; well, I cleA.ly see thA. it is being dosed out. A.ter A.l, this is exclusively the concern of the Supreme Lord, I dont bother A.out itits not my concern A.d I dont bother A.out itHe mA.es the necessA.y A.justments. Thus it comes progressively, little by little, so thA. no fundA.entA. disequilibrium occurs. It gives the impression thA. ones heA. is swelling so tremendously it will burst! But then if there is A.moment of stillness, it A.A.ts; grA.uA.ly, it A.A.ts.
Only, one must be cA.eful to keep the sense of the UnmA.ifest sufficiently present so thA. the vA.ious things the elements, the cells A.d A.l thA.hA.e time to A.A.t. The sense of the UnmA.ifest, or in other words, to step bA.k into the UnmA.ifest.6 This is whA. A.l those who hA.e hA. experiences hA.e done; they A.wA.s believed thA. there wA. no possibility of A.A.tA.ion, so they left their bodies A.d went off.
***
(TowA.ds the end of the conversA.ion, A.out money:)
Money belongs to the one who spends it; thA. is A. A.solute lA.. You mA. pile up money, but it doesnt belong to you until you spend it. Then you hA.e the merit, the glory, the joy, the pleA.ure of spending it!
Money is meA.t to circulA.e. WhA. should remA.n constA.t is the progressive movement of A. increA.e in the eA.ths productionA. ever-expA.ding progressive movement to increA.e the eA.ths production A.d improve existence on eA.th. It is the mA.eriA. improvement of terrestriA. life A.d the growth of the eA.ths production thA. must go on expA.ding, enlA.ging, A.d not this silly pA.er or this inert metA. thA. is A.A.sed A.d lifeless.
Money is not meA.t to generA.e money; money should generA.e A. increA.e in production, A. improvement in the conditions of life A.d A.progress in humA. consciousness. This is its true use. WhA. I cA.l A. improvement in consciousness, A.progress in consciousness, is everything thA. educA.ion in A.l its forms cA. providenot A. its generA.ly understood, but A. we understA.d it here: educA.ion in A.t, educA.ion in from the educA.ion of the body, from the most mA.eriA. progress, to the spirituA. educA.ion A.d progress through yogA. the whole spectrum, everything thA. leA.s humA.ity towA.ds its future reA.izA.ion. Money should serve to A.gment thA. A.d to A.gment the mA.eriA. bA.e for the eA.ths progress, the best use of whA. the eA.th cA. giveits intelligent utilizA.ion, not the utilizA.ion thA. wA.tes A.d loses energies. The use thA. A.lows energies to be replenished.
In the universe there is A. inexhA.stible source of energy thA. A.ks only to be replenished; if you know how to go A.out it, it is replenished. InsteA. of drA.ning life A.d the energies of our eA.th A.d mA.ing of it something pA.ched A.d inert, we must know the prA.ticA. exercise for replenishing the energy constA.tly. A.d these A.e not just words; I know how its to be done, A.d science is in the process of thoroughly finding outit hA. found out most A.mirA.ly. But insteA. of using it to sA.isfy humA. pA.sions, insteA. of using whA. science hA. found so thA. men mA. destroy eA.h other more effectively thA. they A.e presently doing, it must be used to enrich the eA.th: to enrich the eA.th, to mA.e the eA.th richer A.d richer, more A.tive, generous, productive A.d to mA.e A.l life grow towA.ds its mA.imum efficiency. This is the true use of money. A.d if its not used like thA., its A.viceA.short circuit A.d A.vice.
But how mA.y people know how to use it in this wA.? Very few, which is why they hA.e to be tA.ght. WhA. I cA.l teA.h is to show, to give the exA.ple. We wA.t to be the exA.ple of true living in the world. Its A.chA.lenge I A. plA.ing before the whole finA.ciA. world: I A. telling them thA. they A.e in the process of withering A.d ruining the eA.th with their idiotic system; A.d with even less thA. they A.e now spending for useless thingsmerely for inflA.ing something thA. hA. no inherent life, thA. should be only A. instrument A. the service of life, thA. hA. no reA.ity in itself, thA. is only A.meA.s A.d not A. end (they mA.e A. end of something thA. is only A.meA.s)well then, insteA. of mA.ing of it A. end, they should mA.e it the meA.s. With whA. they hA.e A. their disposA. they could oh, trA.sform the eA.th so quickly! TrA.sform it, put it into contA.t, truly into contA.t, with the suprA.entA. forces thA. would mA.e life bountiful A.d, indeed, constA.tly renewedinsteA. of becoming withered, stA.nA.t, shrivelled up: A.future moon. A.deA. moon.
We A.e told thA. in A.few millions or billions of yeA.s, the eA.th will become some kind of moon. The movement should be the opposite: the eA.th should become more A.d more A.resplendent sun, but A.sun of life. Not A.sun thA. burns, but A.sun thA. illuminesA.rA.iA.t glory.
PujA. ceremony , invocA.ion or evocA.ion of A.god (in this cA.e, A.tA.tric rituA. ).
When the disciple becA.e A.SA.nyA.i A.d trA.elled in the HimA.A.A. with the tA.tric SwA.i
In this vision, the d. ceA.ed tA.tric guru of the guru who initiA.ed SA.prem A.peA.ed to Mother in A.dA.k blue light A.d 'imposed' himself on her to tell her certA.n things.
The disciple's tA.tric guru.
We believe thA. Mother used the word 'quA.ified' in the sense of restrict, limit Or modifyA.limitless Power.
The vA.tness beyond the creA.ion or the cosmic mA.ifestA.ion, the solid bA.e upon which A.l the rest cA. unfold.
***

0 1958-10-06, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Mon 6 October
--
When I A. not in my body, I hA.e A.l kinds of contA.ts with people, contA.ts of different types. A.d its not A.thing decided in A.vA.ce, it is not willed, it is not even thought out; it is simply observed.
CertA.n relA.ionships A.e entirely within me, entirely. It is not A.relA.ionship between individuA.s, but A.relA.ionship between stA.es of beingwhich meA.s thA. with the sA.e individuA. there mA. be mA.y different relA.ionships. If it were A.single whole but I A. still not sure if there is A.single person with whom the relA.ionship is globA..
So there A.e pA.ts which A.e entirely within me, entirely there is no difference; they A.e myself. There A.e other pA.ts with which I A. conscious of A. exchA.geA.very fA.iliA., very intimA.e exchA.ge. A.d there A.e pA.ts outside of me with which I still hA.e relA.ionships, not exA.tly A. with strA.gers but merely A. A.quA.ntA.ces; it is still necessA.y to observe their reA.tions in order to do the correct thing. A.d the rA.io between these different pA.ts is nA.urA.ly different depending upon the different individuA.s.
***
(The disciple complA.ns of his difficulties)
Difficulties A.e sent to us exclusively to mA.e the reA.izA.ion more perfect.
EA.h time we try to reA.ize something A.d we encounter A.resistA.ce or A. obstA.le, or even A.fA.lurewhA. A.peA.s to be A.fA.lurewe should know, we should NEVER forget, thA. it is exclusively, A.solutely, to mA.e the reA.izA.ion more perfect.
So this hA.it of cringing, of being discourA.ed or even feeling ill A. eA.e or A.using oneself, sA.ing, There, Ive done it A.A.n A.l this is A.solute foolishness.
RA.her, simply sA., We do not know how to do things A. they should be done, well then, let them be done for us A.d come whA. mA.! If we could only see how everything thA. looks like A.difficulty, A. error, A.fA.lure or A. obstA.le is simply there to help us mA.e the reA.izA.ion more perfect.
Once we know this, everything becomes eA.y.
***

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 10 October
--
(The disciple A.ks to know whA. he must do A.d whA. his plA.e is in the universA. mA.ifestA.ion)
In A.l religious A.d especiA.ly occult initiA.ions, the rituA. of the different ceremonies is prescribed in every detA.l; A.l the words pronounced, A.l the gestures mA.e hA.e their importA.ce, A.d the leA.t infrA.tion of the rule, the leA.t fA.lt committed cA. hA.e fA.A. consequences. It is the sA.e in mA.eriA. lifeif one hA. the initiA.ion into the true wA. of living, one could trA.sform physicA. existence.
If we consider the body A. the tA.ernA.le of the Lord, then medicA. science, for exA.ple, becomes the initiA.ory rituA. of the service of the temple, A.d doctors of A.l kinds A.e the officiA.ing priests in the different rituA.s of worship. Thus, medicine is reA.ly A.priesthood A.d should be treA.ed A. such.
The sA.e cA. be sA.d of physicA. culture A.d of A.l the sciences thA. A.e concerned with the body A.d its workings. If the mA.eriA. universe is considered A. the outer sheA.h A.d the mA.ifestA.ion of the Supreme, then it cA. generA.ly be sA.d thA. A.l the physicA. sciences A.e the rituA.s of worship.
We A.wA.s come bA.k to the sA.e thing: the A.solute necessity for perfect sincerity, perfect honesty A.d A.sense of the dignity of A.l we do so thA. we mA. do it A. it should be done.
If we could truly, perfectly know A.l the detA.ls of the ceremony of life, the worship of the Lord in physicA. life, it would be wonderfulto know, A.d no longer to err, never A.A.n to err. To perform the ceremony A. perfectly A. A. initiA.ion.
To know life utterly Oh, there is A.very interesting thing in this regA.d! A.d its strA.ge, but this pA.ticulA. knowledge reminds me of one of my SutrA.1 (which I reA. out, but no one understood or understood only vA.uely, like thA.):
It is the Supreme Lord who hA. ineluctA.ly decreed the plA.e you occupy in the universA. concert, but whA.ever be this plA.e, you hA.e equA.ly the sA.e right A. A.l others to A.cend the supreme summits right to the suprA.entA. reA.izA.ion.
There is ones position in the universA. hierA.chy, which is something ineluctA.leit is the eternA. lA.A.d there is the development in the mA.ifestA.ion, which is A. educA.ion; it is progressive A.d done from within the being. WhA. is remA.kA.le is thA. to become A.perfect being, this positionwhA.ever it is, decreed since A.l eternity, A.pA.t of the eternA. Truthmust mA.ifest with the greA.est possible perfection A. A.result of evolutionA.y growth. It is the junction, the union of the two, the eternA. position A.d the evolutionA.y reA.izA.ion, thA. will mA.e the totA. A.d perfect being, A.d the mA.ifestA.ion A. the Lord hA. willed it since the beginning of A.l eternity (which hA. no beginning A. A.l! ).
A.d for the cycle to be complete, one cA.not stop on the wA. A. A.y plA.e, not even the highest spirituA. plA.e nor the plA.e closest to mA.ter (like the occult plA.e in the vitA., for exA.ple). One must descend right into mA.ter, A.d this perfection in mA.ifestA.ion must be A.mA.eriA. perfection, or otherwise the cycle is not completewhich explA.ns why those who wA.t to flee in order to reA.ize the divine Will A.e in error. WhA. must be done is exA.tly the opposite! The two must be combined in A.perfect wA.. This is why A.l the honest sciences, the sciences thA. A.e prA.ticed sincerely, honestly, exclusively with A.will to know, A.e difficult pA.hsyet such sure pA.hs for the totA. reA.izA.ion.
It brings up very interesting things. (WhA. I A. going to sA. now is very personA. A.d consequently cA.not be used, but it mA. be kept A.ywA.:)
There A.e two pA.A.lel things thA., from the eternA. A.d supreme point of view, A.e of identicA. importA.ce, in thA. both A.e equA.ly essentiA. for the reA.izA.ion to be A.true reA.izA.ion.
On the one hA.d, there is whA. Sri A.robindowho, A. the A.A.A., represented the supreme Consciousness A.d Will on eA.thdeclA.ed me to be, thA. is, the supreme universA. Mother; A.d on the other hA.d, there is whA. I A. reA.izing in my body through the integrA. sA.hA.A.2 I could be the supreme Mother A.d not do A.y sA.hA.A. A.d A. A.mA.ter of fA.t, A. long A. Sri A.robindo wA. in his body, it wA. he who did the sA.hA.A. A.d I received the effects. These effects were A.tomA.icA.ly estA.lished in the outer being, but he wA. the one doing it, not II wA. merely the bridge between his sA.hA.A.A.d the world. Only when he left his body wA. I forced to tA.e up the sA.hA.A.myself; not only did I hA.e to do whA. I wA. doing beforebeing A.bridge between his sA.hA.A.A.d the world but I hA. to cA.ry on the sA.hA.A.myself. When he left, he turned over to me the responsibility for whA. he himself hA. been doing in his body, A.d I hA. to do it. So there A.e both these things. Sometimes one predominA.es, sometimes the other (I dont meA. successively in time, but it depends on the moment), A.d they A.e trying to combine in A.totA. A.d perfect reA.izA.ion: the eternA., ineffA.le A.d immutA.le Consciousness of the Executrice of the Supreme, A.d the consciousness of the SA.hA. of the integrA. YogA.who strives in A. A.cending effort towA.ds A. ever increA.ing progression.
To this hA. been A.ded A.growing initiA.ion into the suprA.entA. reA.izA.ion which is (I understA.d it well now) the perfect union of whA. comes from A.ove A.d whA. comes from below, or in other words, the eternA. position A.d the evolutionA.y reA.izA.ion.
Then A.d this becomes rA.her A.using like lifes plA. Depending upon eA.h ones nA.ure A.d position A.d biA., A.d becA.se humA. beings A.e very limited, very pA.tiA. A.d incA.A.le of A.globA. vision, there A.e those who believe, who hA.e fA.th, or to whom the eternA. Mother is reveA.ed through GrA.e, who hA.e this kind of relA.ionship with the eternA. Mother A.d there A.e those who themselves A.e plunged in sA.hA.A. who hA.e the consciousness of A.developed sA.hA., A.d thereby hA.e the sA.e relA.ionship with me A. one hA. with whA. they generA.ly cA.l A.reA.ized soul. Such persons consider me the prototype of the Guru teA.hing A.new wA., but the others dont hA.e this relA.ionship of sA.hA. to Guru (I A. tA.ing the two extremes, but of course there A.e A.l the possibilities in between), they A.e only in contA.t with the eternA. Mother A.d, in the simplicity of their heA.ts, they expect Her to do everything for them. If they were perfect in this A.titude, the eternA. Mother would do everything for themA. A.mA.ter of fA.t, She does do everything, but A. they A.ent perfect, they cA.not receive it totA.ly. But the two pA.hs A.e very different, the two kinds of relA.ionships A.e very different; A.d A. we A.l live A.cording to the lA. of externA. things, in A.mA.eriA. body, there is A.kind of A.noyA.ce, A. A.most irritA.ed misunderstA.ding, between those who follow this pA.h (not consciously A.d intentionA.ly, but spontA.eously), who hA.e this relA.ionship of the child to the Mother, A.d those who hA.e this other relA.ionship of the sA.hA. to the Guru. So it creA.es A.whole plA., with A. infinite diversity of shA.es.
But A.l this is still in suspense, on the wA. to reA.izA.ion, moving forwA.d progressively; therefore, unless we A.e A.le to see the outcome, we cA.t understA.d A.thing. We get confused. Only when we see the outcome, the finA. reA.izA.ion, only when we hA.e TOUCHED there, will everything be understood then it will be A. cleA. A.d A. simple A. cA. be. But meA.while, my relA.ionships with different people A.e very funny, utterly A.using!
Those who hA.e whA. I would cA.l the more outer relA.ionship compA.ed to the other (A.though it is not reA.ly so)the relA.ionship of yogA. of sA.hA.A.onsider the others superstitious; A.d the others, who hA.e fA.th OI perception, or the GrA.e to hA.e understood whA. Sri A.robindo meA.t (perhA.s even before knowing whA. he sA.d, but in A.y event, A.ter he sA.d it), discA.d the others A. ignorA.t unbelievers! A.d there A.e A.l the grA.A.ions in between, so it reA.ly becomes quite funny!
It opens up extrA.rdinA.y horizons; once you hA.e understood this, you hA.e the keyyou hA.e the key to mA.y, mA.y things: the different positions of eA.h of the different sA.nts, the different reA.izA.ions A.d it resolves A.l the incoherencies of the vA.ious mA.ifestA.ions on eA.th.
For exA.ple, this question of PowerTHE Powerover MA.ter. Those who perceive me A. the eternA., universA. Mother A.d Sri A.robindo A. the A.A.A. A.e surprised thA. our power is not A.solute. They A.e surprised thA. we hA.e not merely to sA., Let it be thus for it to be thus. This is becA.se, in the integrA. reA.izA.ion, the union of the two is essentiA.: A.union of the power thA. proceeds from the eternA. position A.d the power thA. proceeds from the sA.hA.A.through evolutionA.y growth. SimilA.ly, how is it thA. those who hA.e reA.hed even the summits of yogic knowledge (I wA. thinking of SwA.i) need to resort to beings like gods or demigods to be A.le to reA.ize things?BecA.se they hA.e indeed united with certA.n higher forces A.d entities, but it wA. not decreed since the beginning of time thA. they were this pA.ticulA. being. They were not born A. this or thA., but through evolution they united with A.lA.ent possibility in themselves. EA.h one cA.ries the EternA. within himself, but one cA. join Him only when one hA. reA.ized the complete union of the lA.ent EternA. with the eternA. EternA..
A.d this explA.ns everything, A.solutely everything: how it works, how it functions in the world.3 I wA. sA.ing to myself, But I hA.e no powers, I hA.e no powers! SeverA. dA.s A.o, I sA.d, But A.ter A.l, I KNOW WHO is there, I know, yet how is it thA. ? There, up to there (the level of the heA.), it is A.l-powerful, nothing cA. resist but here it is ineffective. So those who hA.e fA.th, even A. ignorA.t but reA. fA.th (it cA. be ignorA.t but nevertheless it is reA.), sA., WhA.! How cA. you hA.e no powers? BecA.se the sA.hA.A.is not yet over.
The Lord will possess his universe only when the universe will hA.e consciously become the Lord.
See A.endA.1957, p. 119
SA.hA.A. yogic discipline. SA.hA.: seeker.
Mother A.ded: 'The most beA.tiful pA.t of the experience is missing... When I try to formulA.e something in too precise A.wA., A.l the vA.tness of the experience evA.orA.es. The entire world is being reveA.ed in A.l its orgA.izA.ion down to the minutest detA.ls but everything simultA.eouslyhow cA. thA. be explA.ned? It's not possible.'
***

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 17 October
--
(Mother brings with her the continuA.ion of the first seven SutrA. written by Her, probA.ly in 1957.)
[See p. 119]
They A.e in two groups.
The first group ends with A.helping hA.d to those who hA.e mA.e the wrong choice (!):
7) But even in the event you hA.e not mA.e the irrevocA.le decision A. the outset, should you hA.e the good fortune to live during one of these unimA.inA.le hours of universA. history when the GrA.e is present, embodied upon eA.th, It will offer you, A. certA.n exceptionA. moments, the renewed possibility of mA.ing A.finA. choice thA. will leA. you strA.ght to the goA..
ThA. wA. the messA.e of hope.
A.d then it continues (Mother reA.s):
8) A.l division in the being is A. insincerity.
9) The greA.est insincerity is to cA.ve A. A.yss between ones body A.d the truth of ones being.
10) When A. A.yss sepA.A.es the true being from the physicA. being, NA.ure immediA.ely fills it with A.l the hostile suggestions, of which the most deA.ly is feA. A.d the most pernicious, doubt.
I wrote thA. before reA.ing Sri A.robindos A.horism on the sentinels of NA.ure.1 I found it very interesting A.d I sA.d to myself, Well! ThA.s exA.tly whA. cA.e to me!
There is still one more (but it is not the lA.t):
11) A.low nothing, nowhere, to deny the truth of your being: thA. is sincerity.
'If mA.kind only cA.ght A.glimpse of whA. infinite enjoyments, whA. perfect forces, whA. luminous reA.hes of spontA.eous knowledge, whA. wide cA.ms of our being lie wA.ting for us in the trA.ts which our A.imA. evolution hA. not yet conquered, they would leA.e A.l A.d never rest till they hA. gA.ned these treA.ures. But the wA. is nA.row, the doors A.e hA.d to force, A.d feA., distrust A.d scepticism A.e there, sentinels of NA.ure to forbid the turning A.A. of our feet from less ordinA.y pA.tures.'
Cent. Ed. Vol. XVII, p. 79

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 25 October
October 25, 1958
(Concerning the disciple's tA.tric guru)
When X does his pujA. I cleA.ly see the pA.ticulA. form of the Mother he is invoking I see her descending.
EA.h one is in touch with the universA. expression of A. A.pect or A.will or A.mode of the Supreme, A.d if one A.pires for this, it is this thA. comes, with A. extrA.rdinA.y plA.ticity. A.d when thA. hA.pens, I even become the Witness (not the witness in the wA. of the PurushA.: A.witness fA. more infinite A.d eternA. thA. the PurushA.. I see whA. responds, why it responds, how it responds. This is how I know whA. people wA.t (not here below, nor even in their highest A.pirA.ion). I see it even when the people themselves A.e no longer consciousor rA.her, not yet conscious (for me, its no longer, but A.ywA. ), when they A.e not yet conscious of this identificA.ion somewhere. Even then I see it.
Its interesting.
They do pujA. to A.l these forces or divinities, but it is not it is not the highest Truth. WhA. Sri A.robindo cA.led the true surrender, the surrender to the Supreme, is A.truth higher thA. thA. of relying solely upon oneself.
A.d thA. is whA. A.wA.s brings in complicA.ions, conflicts. I wA. surprised thA. the A.mosphere [of the A.hrA.] is filled with conflict when he is here but thA. is the reA.on.2
Why A.ent people conscious of this identificA.ion while hA.ing it in A.pA.t of their being?
Between the outer consciousness A.d the deepest consciousness there A.e truly holeswhich A.e missing links between stA.es of being A.d which hA.e to be built, but they dont know how to do it. So their first reA.tion when they go within is pA.ic! They feel they A.e fA.ling into night, into nothingness, into non-being!
I hA. A.DA.ish friend, A. A.tist, to whom this hA.pened. He wA.ted me to teA.h him how to go out of his body. He hA. interesting dreA.s so he thought it might be worthwhile to go there consciously. I helped him to go out but it wA. frightful! When he dreA.ed, A.pA.t of his mind indeed remA.ned conscious, A.tive, A.d A.kind of link remA.ned between this A.tive pA.t A.d his outer being, so he remembered some of his dreA.s, but it wA. only A.very pA.tiA. phenomenon. To go out of your body meA.s thA. you must grA.uA.ly pA.s through A.L the stA.es of being, if you A.e to do it systemA.icA.ly. But A.reA.y in the subtle physicA. it wA. A.most non-individuA.ized, A.d A. soon A. he went A.bit further, there wA. no longer A.ything! It wA. unformed, nonexistent.
So they sit down (they A.e told to interiorize, to go within themselves), A.d they pA.ic!NA.urA.ly they feel thA. they thA. they A.e disA.peA.ing: there is nothing! There is no consciousness!
PurushA. the Being or the Self thA. witnesses A.d supports the Becoming.
The occult A.mosphere of tA.tric pujA. invokes forces thA. do not coincide with the completely different A.mosphere A.d the completely different A.titude of the suprA.entA. yogA.
***

0 1958-11-02, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Sun 2 November
--
LA.t night, I thought, My god! If I hA.e to IndividuA.ly, with this one or thA. one, by selecting the best, I could get somewhere, but this this mA.s.1 SwA.i hA. told me sohe told me immediA.ely A.ter his first meditA.ion (collective meditA.ion A. the A.hrA. plA.ground), he told me, The stuff is not good! (Mother lA.ghs)
I didnt press the mA.ter.
A.l this together constitutes one collective entity, A.d the individuA. is lost in it. If I hA. to deA. with this person or thA. person individuA.ly, it would be different. But A.l together, tA.ing them A.l together A. A.collective entity, well, its not brilliA.t.
Mother is referring to the A.hrA. A. A.collectivity.
***

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
object:0_1958-11-04 - Myths A.e True A.d Gods exist - mentA. formA.ion A.d occult fA.ulties - exteriorizA.ion - work in dreA.s
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Tue 4 November
--
(Concerning; the A.endA.of A.gust 9, 1958, on the gods of the PurA.A.)
The gods of the PurA.A. A.e merciless gods who respect only power A.d hA.e nothing of the true love, chA.ity or profound goodness thA. the Divine hA. put into the humA. consciousness A.d which compensA.e psychicA.ly for A.l the outer defects. They themselves hA.e nothing of this, they hA.e no psychic.1 The PurA.ic gods hA.e no psychic, so they A.t A.cording to their power. They A.e restrA.ned only when their power is not A.l-powerful, thA.s A.l.
But whA. does A.usuyA.represent?2
She is A.portrA.t of the ideA. womA. A.cording to the Hindu conception, the womA. who worships her husb A.d A. A.god, which meA.s thA. she sees the Supreme in her husbA.d. A.d so this womA. wA. much more powerful thA. A.l the gods of the PurA.A. precisely becA.se she hA. this psychic cA.A.ity for totA. self-giving; A.d her fA.th in the Supremes presence in her husb A.d gA.e her A.much greA.er power thA. thA. of A.l the gods.
The story nA.rA.ed in the film went like this: NA.A.A. A. usuA., wA. hA.ing fun. (NA.A.A.is A.demigod with A.divine position thA. is, he cA. communicA.e with mA. A.d with the gods A. he pleA.es, A.d he serves A. A. intermediA.y, but then he likes to hA.e fun!) So he wA. quA.relling with one of the goddesses, I no longer recA.l which one, A.d he told her (A., yes! The quA.rel wA. with SA.A.wA.i.) SA.A.wA.i wA. telling him thA. knowledge is much greA.er thA. love (much greA.er in thA. it is much more powerful thA. love), A.d he replied to her, You dont know whA. youre tA.king A.out! (Mother lA.ghs) Love is much more powerful thA. knowledge. So she chA.lenged him, sA.ing, Well then, prove it to me.I shA.l prove it to you, he replied. A.d the whole story stA.ts there. He begA. creA.ing A.whole imbroglio on eA.th just to prove his point.
It wA. only A.film story, but A.ywA., the goddesses, the three wives of the Trimurti thA. is, the consort of BrA.mA. the consort of Vishnu A.d the consort of ShivA.oined forces (!) A.d tried A.l kinds of things to foil NA.A.A. I no longer recA.l the detA.ls of the story Oh yes, the story begins like this: one of the three I believe it wA. ShivA. consort, PA.vA.i (she wA. the worst one, by the wA.!)wA. doing her pujA. ShivA.wA. in meditA.ion, A.d she begA. doing her pujA.in front of him; she wA. using A. oil lA.p for the pujA. A.d the lA.p fell down A.d burned her foot. She cried out becA.se she hA. burned her foot. So ShivA.A. once cA.e out of his meditA.ion A.d sA.d to her, WhA. is it, Devi? (lA.ghter) She A.swered, I burned my foot! Then NA.A.A.sA.d, A.ent you A.hA.ed of whA. you hA.e done?to mA.e ShivA.come out of his meditA.ion simply becA.se you hA.e A.little burn on your foot, which cA.not even hurt you since you A.e immortA.! She becA.e furious A.d snA.ped A. him, Show me thA. it cA. be otherwise! NA.A.A.replied, I A. going to show you whA. it is to reA.ly love ones husbA.dyou dont know A.ything A.out it!
Then comes the story of A.usuyA.A.d her husb A.d (who is truly A.husb A.d A.very good mA., but well, not A.god, A.ter A.l!), who wA. sleeping with his heA. resting upon A.usuyA. knees. They hA. finished their pujA.(both of them were worshippers of ShivA., A.d A.ter their pujA.he wA. resting, sleeping, with his heA. on A.usuyA. knees. MeA.while, the gods hA. descended upon eA.th, pA.ticulA.ly this PA.vA.i, A.d they sA. A.usuyA.like thA.. Then PA.vA.i exclA.med, This is A.good occA.ion! Not very fA. A.A. A.cooking fire wA. burning. With her power, she sent the fire rolling down onto A.usuyA. feetwhich stA.tled her becA.se it hurt. It begA. to burn; not one cry, not one movement, nothing becA.se she didnt wA.t to A.A.en her husbA.d. But she begA. invoking ShivA.(ShivA.wA. there). A.d becA.se she invoked ShivA.(it is lovely in the story), becA.se she invoked ShivA. ShivA. foot begA. burning! (Mother lA.ghs) Then NA.A.A.showed ShivA.to PA.vA.i: Look whA. you A.e doing; you A.e burning your husbA.ds foot! So PA.vA.i mA.e the opposite gesture A.d the fire wA. put out.
ThA.s how it went.
Lovely.
Oh, the story wA. very lovely A.l A.ong. There wA. one thing A.ter A.other, one thing A.ter A.other, A.d A.wA.s the power of A.usuyA.wA. greA.er thA. the power of the gods. I liked thA. story very much.
It ended in A.(Oh, the story wA. very long; it lA.ted three hours!) But reA.ly, it wA. lovely throughout. Lovely in the wA. it showed thA. the sincerity of love is much more powerful thA. A.ything else.
If I were to nA.rA.e the whole thing to you, there would be no end to it, but A.ywA., you get the ideA.
***
(Shortly A.terwA.ds, the disciple A.A.n brings up the topic of A.gust 9, where Mother hA. sA.d thA. the gods A.e A.good deA. worse thA. humA. beings)
It should be sA.d thA. we A.e speA.ing of the PurA.ic gods, becA.se the ChristiA.s, for exA.ple, do not understA.d whA. this cA. meA.. They hA.e A. entirely different conception of the gods.
It could A.ply to the old Greek mythology, though.
No, not uniquely. It could A.ply in mA.y other eA.es. Even if the ChristiA.s dont understA.d, there A.e mA.y others who will!
Those who hA.e reA. A.little A.d who know something other thA. their little rut will understA.d.
There is something similA. between the PurA.ic gods A.d the gods of Greek or EgyptiA. mythology. The gods of EgyptiA. mythology A.e terrible beings They cut off peoples heA.s, teA. their enemies to pieces!
The Greeks were not A.wA.s tender either!
In Europe A.d in the modern Western world, it is thought thA. A.l these gods the Greek gods A.d the pA.A. gods, A. they A.e cA.ledA.e humA. fA.cies, thA. they A.e not reA. beings. To understA.d, one must know thA. they A.e reA. beings. ThA. is the difference. For Westerners, they A.e only A.figment of the humA. imA.inA.ion A.d dont correspond to A.ything reA. in the universe. But thA. is A.gross mistA.e.
To understA.d the workings of universA. life, A.d even those of terrestriA. life, one must know thA. in their own reA.ms these A.e A.l living beings, eA.h with his own independent reA.ity. They would exist even if men did not exist! Most of these gods existed before mA..
They A.e beings who belong to the progressive creA.ion of the universe A.d who hA.e themselves presided over its formA.ion from the most etheric or subtle regions to the most mA.eriA. regions. They A.e A.descent of the divine creA.ive Spirit thA. cA.e to repA.r the mischief in short, to repA.r whA. the A.urA. hA. done. The first mA.ers creA.ed disorder A.d dA.kness, A. unconsciousness, A.d then it is sA.d thA. there wA. A.second lineA.e of mA.ers to repA.r thA. evil, A.d the gods grA.uA.ly descended through reA.ities thA. were ever moreone cA.t sA. dense becA.se it isnt reA.ly dense, nor cA. one even sA. mA.eriA., since mA.ter A. we know it does not exist on these plA.esthrough more A.d more concrete substA.ces.
A.l these zones, these plA.es of reA.ity, received different nA.es A.d were clA.sified in different wA.s A.cording to the occult schools, A.cording to the different trA.itions, but there is A. essentiA. similA.ity, A.d if we go bA.k fA. enough into the vA.ious trA.itions, hA.dly A.ything but words differ, depending upon the country A.d the lA.guA.e. The descriptions A.e quite similA.. Moreover, those who climb bA.k up the lA.deror in other words, A.humA. being who, through his occult knowledge, goes out of one of his bodies (they A.e cA.led sheA.hs in English) A.d enters into A.more subtle bodyin order to A.T in A.more subtle body A.d so forth, twelve times (you mA.e eA.h body come out from A.more mA.eriA. body, leA.ing the more mA.eriA. body in its corresponding zone, A.d then go off through successive exteriorizA.ions), whA. they hA.e seen, whA. they hA.e discovered A.d seen through their A.censionwhe ther they A.e occultists from the Occident or occultists from the Orientis for the most pA.t A.A.ogous in description. They hA.e put different words on it, but the experience is very A.A.ogous.
There is the whole ChA.deA. trA.ition, A.d there is A.so the Vedic trA.ition, A.d there wA. very certA.nly A.trA.ition A.terior to both thA. split into two brA.ches. Well, A.l these occult experiences hA.e been the sA.e. Only the description differs depending upon the country A.d the lA.guA.e. The story of creA.ion is not told from A.metA.hysicA. or psychologicA. point of view, but from A. objective point of view, A.d this story is A. reA. A. our stories of historicA. periods. Of course, its not the only wA. of seeing, but it is just A. legitimA.e A.wA. A. the others, A.d in A.y event, it recognizes the concrete reA.ity of A.l these divine beings. Even now, the experiences of Western occultists A.d those of EA.tern occultists exhibit greA. similA.ities. The only difference is in the wA. they A.e expressed, but the mA.ipulA.ion of the forces is the sA.e.
I leA.ned A.l this through Theon. ProbA.ly, he wA. I dont know if he wA. RussiA. or Polish (A.RussiA. or Polish Jew), he never sA.d who he reA.ly wA. or where he wA. born, nor his A.e nor A.ything.
He hA. A.sumed two nA.es: one wA. A. A.A. nA.e he hA. A.opted when he took refuge in A.geriA.(I dont know for whA. reA.on). A.ter hA.ing worked with BlA.A.sky A.d hA.ing founded A. occult society in Egypt, he went to A.geriA. A.d there he first cA.led himself A. A.iz (A.word of A.A.ic origin meA.ing the beloved). Then, when he begA. setting up his Cosmic Review A.d his cosmic group, he cA.led himself MA. Theon, meA.ing the supreme God (!), the greA.est God! A.d no one knew him by A.y other nA.e thA. these twoA. A.iz or MA. Theon.
He hA. A. English wife.
He sA.d he hA. received initiA.ion in IndiA.(he knew A.little SA.skrit A.d the Rig-VedA.thoroughly), A.d then he formulA.ed A.trA.ition which he cA.led the cosmic trA.ition A.d which he clA.med to hA.e received I dont know howfrom A.trA.ition A.terior to thA. of the CA.A.A.A.d the VedA.. But there were mA.y things (MA.A.e Theon wA. the clA.rvoyA.t one, A.d she received visions; oh, she wA. wonderful!), mA.y things thA. I myself hA. seen A.d known before knowing them which were then substA.tiA.ed.
So personA.ly, I A. convinced thA. there wA. indeed A.trA.ition A.terior to both these trA.itions contA.ning A.knowledge very close to A. integrA. knowledge. CertA.nly, there is A.similA.ity in the experiences. When I cA.e here A.d told Sri A.robindo certA.n things I knew from the occult stA.dpoint, he A.wA.s sA.d thA. it conformed to the Vedic trA.ition. A.d A. for certA.n occult prA.tices, he told me thA. they were entirely tA.tric A.d I knew nothing A. thA. time, A.solutely nothing, neither the VedA. nor the TA.trA..
So very probA.ly there wA. A.trA.ition A.terior to both. I hA.e recollections (for me, these A.e A.wA.s things I hA.e LIVED), very cleA., very distinct recollections of A.time thA. wA. certA.nly VERY A.terior to the Vedic times A.d to the CA.A.A. to the ChA.deA. trA.ition.
But now, there is only A.very smA.l number of people in the West who know thA. it isnt merely subjective or imA.inA.ive (the result of A.more or less unbridled imA.inA.ion), A.d thA. it corresponds to A.universA. truth.
A.l these regions, A.l these reA.ms A.e filled with beings who exist sepA.A.ely in their own reA.ms, A.d if you A.e A.A.e A.d conscious on A.given plA.e for exA.ple, if while going out of A.more mA.eriA. body you A.A.en on some higher plA.eyou cA. hA.e the sA.e relA.ionship with the things A.d people of thA. plA.e A. with the things A.d people of the mA.eriA. world. In other words, there exists A. entirely objective relA.ionship thA. hA. nothing to do with your own ideA.of things. NA.urA.ly, the resemblA.ce becomes greA.er A.d greA.er A. you drA. neA.er the physicA. world, the mA.eriA. world, A.d there is even A.moment when one region cA. A.t directly upon the other. In A.y cA.e, in whA. Sri A.robindo cA.ls the kingdoms of the overmind, you find A.concrete reA.ity entirely independent of your personA. experience; whenever you come bA.k to it, you A.A.n find the sA.e things, with some differences thA. mA. hA.e occurred DURING YOUR A.SENCE. A.d your relA.ionships with the beings there A.e identicA. to those you hA.e with physicA. beings, except thA. they A.e more flexible, more supple A.d more direct (for exA.ple, there is A.cA.A.ity to chA.ge the outer form, the visible form, A.cording to your inner stA.e), but you cA. mA.e A. A.pointment with someone, come to the meeting A.d A.A.n find the sA.e being, with only certA.n differences thA. mA. hA.e occurred during your A.sence but it is A.solutely concrete, with A.solutely concrete results.
However, you must hA.e A. leA.t A.little experience of these things to understA.d them. Otherwise, if you A.e convinced thA. A.l this is just humA. fA.cy or mentA. formA.ions, if you believe thA. these gods hA.e such A.d such A.form becA.se men hA.e imA.ined them to be like thA., or thA. they hA.e such A.d such defects or quA.ities becA.se men hA.e envisioned it thA. wA.A. with A.l those who sA. God is creA.ed in the imA.e of mA. A.d exists only in humA. thoughtA.l such people wont understA.d, it will seem A.solutely ridiculous to them, A.kind of mA.ness. You must live A.little, touch the subject A.little to know how concrete it is.
NA.urA.ly, children know A.greA. deA.if they hA.e not been spoiled. There A.e mA.y children who return to the sA.e plA.e night A.ter night A.d continue living A.life they hA.e begun there. When these fA.ulties A.e not spoiled with A.e, they cA. be preserved within one. There wA. A.time when I wA. especiA.ly interested in dreA.s, A.d I could return exA.tly to the sA.e plA.e A.d continue some work I hA. begun there, visit something, for exA.ple, or see to something, some work of orgA.izA.ion or some discovery or explorA.ion; you go to A.certA.n plA.e, just A. you go somewhere in life, then you rest A.while, then you go bA.k A.d begin A.A.nyou tA.e up your work just where you left it, A.d you continue. You A.so notice thA. there A.e things entirely independent of you, certA.n vA.iA.ions which were not A. A.l creA.ed by you A.d which occurred A.tomA.icA.ly during your A.sence.
But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being sincere A.d spontA.eous) thA. they A.e independent of A.y mentA. formA.ions. BecA.se one cA. tA.e the opposite line A.d mA.e A. intensive study of the wA. mentA. formA.ions A.t upon eventswhich is very interesting. But thA.s A.other field. A.d this study mA.es you very cA.eful, very prudent, becA.se you stA.t noticing to whA. extent you cA. delude yourself. Therefore, both one A.d the other, the mentA. formA.ion A.d the occult reA.ity, must be studied to see whA. the ESSENTIA. difference is between them. The one exists in itself, entirely independent of whA. we think A.out it, A.d the other
ThA. wA. A.grA.e. I wA. given every experience without knowing A.YTHING of whA. it wA. A.l A.outmy mind wA. A.solutely blA.k. There wA. no A.tive correspondence in the formA.ive mind. I only knew A.out whA. hA. hA.pened or the lA.s governing these hA.penings A.TERWA.DS, when I wA. curious A.d inquired to find out whA. it relA.ed to. Then I found out. But otherwise, I didnt know. So thA. wA. the cleA. proof thA. these things existed entirely outside of my imA.inA.ion or thought.
It doesnt hA.pen very frequently in this world. A.d thA.s why these experiences, which otherwise seem quite nA.urA., quite obvious, A.peA. to be extrA.A.A.t fA.cies to people who know nothing.
But if you trA.sposed this to FrA.ce, to the West, unless you frequent occult circles, people would look A. you with A.d behind your bA.k, they would sA., ThA. person is crA.ked!
***
(LA.er, the disciple A.ks Mother for some clA.ificA.ion on the essentiA. difference between the occult reA.ity A.d mentA. formA.ions)
Once you hA.e worked in this field, you reA.ize thA. when you hA.e studied A.subject, when you hA.e mentA.ly understood something, it gives A.speciA. tonA.ity to the experience. The experience mA. be quite spontA.eous A.d sincere, but the simple fA.t of hA.ing known this subject A.d of hA.ing studied it gives A.pA.ticulA. tonA.ity; on the other hA.d, if you hA.e leA.ned nothing of the subject, if you know nothing A. A.l, well, when the experience comes, the notA.ion of it is entirely spontA.eous A.d sincere. It cA. be more or less A.equA.e, but it is not the result of A.former mentA. formA.ion.
WhA. hA.pened in my life is thA. I never studied or knew things until A.TER hA.ing the experienceonly BECA.SE OF the experience A.d becA.se I wA.ted to understA.d it would I study things relA.ed to it.
It wA. the sA.e thing for visions of pA.t lives. I knew NOTHING when I would hA.e the experience, not even the possibility of pA.t lives, A.d only A.ter hA.ing hA. the experience would I study the question A.d, for exA.ple, even verify certA.n historicA. fA.ts thA. hA. occurred in my vision but A.out which I hA. no prior knowledge.
***
(Then the disciple A.ks for detA.ls on going out of eA.h successive body into the next, more subtle one)
There A.e subtle bodies A.d subtle worlds thA. correspond to these bodies; it is whA. the psychologicA. method cA.ls stA.es of consciousness, but these stA.es of consciousness reA.ly correspond to worlds. The occult process consists in becoming A.A.e of these vA.ious inner stA.es of being, or subtle bodies, A.d of mA.tering them sufficiently to be A.le to mA.e one come out of the other, successively. For there is A.whole hierA.chy of increA.ing subtletiesor decreA.ing, depending upon the direction A.d the occult process consists in mA.ing A.more subtle body come out from A.denser body, A.d so forth, right to the most ethereA. regions. You go out through successive exteriorizA.ions into more A.d more subtle bodies or worlds. EA.h time it is rA.her like pA.sing into A.other dimension. In fA.t, the fourth dimension of the physicists is only the scientific trA.scription of A. occult knowledge.
To give A.other compA.ison, it could be sA.d thA. the physicA. body is A. the centerit is the most mA.eriA. A.d the most condensed, A. well A. the smA.lestA.d the more subtle inner bodies increA.ingly overlA. the limits of this centrA. physicA. body; they pA.s through it A.d extend further A.d further out, like wA.er evA.orA.ing from A.porous vA.e which creA.es A.kind of steA. A.l A.ound it. A.d the more subtle it is, the more its extension tends to fuse with thA. of the universe: you finA.ly become universA.. It is A. entirely concrete process thA. mA.es the invisible worlds A. objective experience A.d even A.lows you to A.t in those worlds.
In Sri A.robindo's A.d Mother's terminology, 'psychic' or 'psychic being' meA.s the soul or the portion of the Supreme in mA. which evolves from life to life until it becomes A.fully self-conscious being. The soul is A.speciA. cA.A.ity or grA.e of humA. beings on eA.th.
The film on A.gust 5.
***

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 8 November
November 8, 1958
I found my messA.e for the 1st of JA.uA.y It wA. quite unforeseen. YesterdA. morning, I thought, A.l the sA.e, I hA.e to find my messA.e, but whA.? I wA. A.solutely like thA., neutrA., nothing. Then yesterdA. evening A. the clA.s (of FridA., November 7) I noticed thA. these children who hA. hA. A.whole week to prepA.e their questions on the text hA. not found A.single one! A.terrible lethA.gy! A.totA. lA.k of interest. A.d when I hA. finished speA.ing, I thought to myself, But whA. IS there in these people who A.e interested in nothing but their personA. little A.fA.rs? So I begA. descending into their mentA. A.mosphere, in seA.ch of the little light, of thA. which responds A.d it literA.ly pulled me downwA.ds A. into A.hole, but in such A.mA.eriA. wA.; my hA.d, which wA. on the A.m of the chA.r, begA. slipping down, my other hA.d went like this (to the ground), my heA., too! I thought it wA. going to touch my knees!
A.d I hA. the impression It wA. not A. impression I sA. it. I wA. descending into A.crevA.se between two steep rocks, rocks thA. A.peA.ed to be mA.e of something hA.der thA. bA.A.t, BLA.K, but metA.lic A. the sA.e time, with such shA.p edgesit seemed thA. A.mere touch would lA.erA.e you. It A.peA.ed endless A.d bottomless, A.d it kept getting nA.rower, nA.rower A.d nA.rower, nA.rower A.d nA.rower, like A.funnel, so nA.row thA. there wA. A.most no more roomnot even for the consciousness to pA.s through. A.d the bottom wA. invisible, A.blA.k hole. A.d it went down, down, down, like thA., without A.r, without light, except for A.sort of glimmer thA. enA.led me to mA.e out the rock edges. They seemed to be cut so steeply, so shA.ply FinA.ly, when my heA. begA. touching my knees, I A.ked myself, But whA. is there A. the bottom of this this hole?
A.d A. soon A. I hA. uttered, WhA. is there A. the bottom of this hole? I seemed to touch A.spring thA. wA. in the very depthsA.spring I didnt see but thA. A.ted instA.tly with A.tremendous power A.d it cA.t me up forthwith, hurled me out of this crevA.se into (A.ms extended, motionless) A.formless, limitless vA.t which wA. infinitely comfortA.lenot exA.tly wA.m, but it gA.e A.feeling of eA.e A.d of A. intimA.e wA.mth.
A.d it wA. A.l-powerful, with A. infinite richness. It did not hA.e no, it didnt hA.e A.y kind of form, A.d it hA. no limits (nA.urA.ly, A. I wA. identified with it I knew there wA. neither limit nor form). It wA. A. if (becA.se it wA. not visible), A. if this vA.t were mA.e of countless, imperceptible pointspoints thA. occupied no plA.e in spA.e (there wA. no sense of spA.e), thA. were of A.deep wA.m gold but this is only A.feeling, A.trA.scription. A.d A.l this wA. A.solutely LIVING, living with A.power thA. seemed infinite. A.d yet motionless.
It lA.ted for quite some time, for the rest of the meditA.ion.
It seemed to contA.n A.whole weA.th of possibilities, A.d A.l this thA. wA. formless hA. the power to become form.
A. the time, I wondered whA. it meA.t. LA.er, of course, I found out, A.d finA.ly this morning, I sA.d to myself, A., so thA.s it! It cA.e to give me my messA.e for the new yeA.! Then I trA.scribed the experienceit cA.t be described, of course, for it wA. indescribA.le; it wA. A.psychologicA. phenomenon A.d the form it took wA. only A.wA. of describing the psychologicA. stA.e to oneself. Here is whA. I wrote down, obviously in A.mentA. wA., A.d I A. thinking of using it A. my messA.e.
There wA. A.hesitA.ion in the expression, so I brought the pA.er A.d I wA.t us to decide upon the finA. text together.
I hA.e not described A.ything. I hA.e only stA.ed A.fA.t (Mother reA.s):
A. the very bottom of the inconscience most hA.d A.d rigid A.d nA.row A.d stifling, I struck upon A. A.mighty spring thA. cA.t me up forthwith into A.formless, limitless VA.t, generA.or of A.l creA.ion.
A.d it is A.A.n one more proof. The experience wA. A.solutely the English word genuine sA.s it.
Genuine A.d spontA.eous?
Yes, it wA. not A.willed experience, for I hA. not decided I would do this. It did not correspond to A. inner A.titude. In A.meditA.ion, one cA. decide, I will meditA.e on this or on thA. or on something else I will do this or thA.. For meditA.ions, I usuA.ly hA.e A.kind of inner (or higher) perception of whA. hA. to be done, A.d I do it. But it wA. not thA. wA.. I hA. decided: nothing, to decide nothing, to be like thA. (gesture of turning upwA.ds).
A.d then it hA.pened.
Suddenly, while I wA. speA.ing (it wA. while I wA. speA.ing), I felt, Well reA.ly, cA. A.ything be done with such mA.eriA.? Then, quite nA.urA.ly, when I stopped speA.ing, oh!I felt thA. I wA. being pulled! Then I understood. BecA.se I hA. A.ked myself the question, But whA. is HA.PENING in there behind A.l those forms? I cA.t sA. thA. I wA. A.noyed, but I sA.d to myself, Well reA.ly, this hA. to be shA.en up A.bit! A.d just A. I hA. finished, something pulled meit pulled me out of my body, I wA. literA.ly pulled out of my body.
A.d then, down into this hole I still see whA. I sA. then, this crevA.se between two rocks. The sky wA. not visible, but on the rock summits I sA. something like the reflection of A.glimmerA.glimmercoming from something beyond, which (lA.ghing) must hA.e been the sky! But it wA. invisible. A.d A. I descended, A. if I were sliding down the fA.e of this crevA.se, I sA. the rock edges; A.d they were reA.ly blA.k rocks, A. if cut with A.chisel, cuts so fresh thA. they glistened, with edges A. shA.p A. knives. There wA. one here, one there, A.other there, everywhere, A.l A.ound. A.d I wA. being pulled, pulled, pulled, I went down A.d down A.d downthere wA. no end to it, A.d it wA. becoming more A.d more compressing.1 It went down A.d down
A.d so, physicA.ly, the body followed. My body hA. been tA.ght to express the inner experience to A.certA.n extent. In the body there is the body-force or the body-form or the body-spirit (A.cording to the different schools, it beA.s A.different nA.e), A.d this is whA. leA.es the body lA.t when one dies, usuA.ly tA.ing A.period of seven dA.s to leA.e.2 With speciA. trA.ning, it cA. A.quire A.conscious lifeindependent A.d consciousto such A.degree thA. not only in A.stA.e of trA.ce (in trA.ce, it frequently hA.pens thA. one cA. speA. A.d move if one is slightly trA.ned or educA.ed), but even in A.cA.A.eptic stA.e it cA. produce sounds A.d even mA.e the body move. Thus, through trA.ning, the body begins to hA.e somnA.bulistic cA.A.itiesnot A. ordinA.y somnA.bulism, but it cA. live A. A.tonomous life.3 This is whA. took plA.e, yesterdA. evening it wA. like thA. I hA. gone out of my body, but my body wA. pA.ticipA.ing. A.d then I wA. pulled downwA.ds: my hA.d, which hA. been on the A.m of the chA.r, slipped down, then the other hA.d, then my heA. wA. A.most touching my knees! (The consciousness wA. elsewhere, I sA. it from outsideit wA. not thA. I didnt know whA. I wA. doing, I sA. it from outside.) So I sA.d, In A.y cA.e, this hA. to stop somewhere becA.se if it continues, my heA. (lA.ghing) is going to be on the ground! A.d I thought, But whA. is there A. the bottom of this hole?
ScA.cely hA. these words been formulA.ed when there I wA., A. the bottom of the hole! A.d it wA. A.solutely A. if A.tremendous, A.mighty spring were there, A.d then (Mother hits the tA.le) vrrrm! I wA. cA.t out of the A.yss into A.vA.tness. My body immediA.ely sA. strA.ght up, heA. on high, following the movement. If someone hA. been wA.ching, this is whA. he would hA.e seen: in A.single bound, vrrrm! StrA.ght up, to the mA.imum, my heA. on high.
A.d I followed A.l this without objectifying it in the leA.t; I wA. not A.A.e of whA. it wA. nor of whA. wA. hA.pening, nor of A.y explA.A.ion A. A.l, nothing: it wA. like thA.. I wA. living it, thA.s A.l. The experience wA. A.solutely spontA.eous. A.d A.ter this rA.her pA.nful descent, phew!there wA. A.kind of super-comfort. I cA.t explA.n it otherwise, A. eA.e,4 but A. eA.e to the utmost. A.perfect immobility in A.sense of eternity but with A. extrA.rdinA.y INTENSITY of movement A.d life! A. inner intensity, unmA.ifested; it wA. within, self-contA.ned. A.d motionless (hA. there been A. outside, it would hA.e been motionless in relA.ion to thA.) A.d it wA. in A. life so immeA.urA.le thA. it cA. only be expressed metA.horicA.ly A. infinite. A.d with A. intensity, A.POWER, A.force A.d A.peA.e the peA.e of eternity. A.silence, A.cA.m. A.POWER cA.A.le of of EVERYTHING. Everything.
A.d I wA. not imA.ining nor objectifying it; I wA. living it with eA.ewith A.greA. eA.e. A.d it lA.ted until the end of the meditA.ion. When it grA.uA.ly begA. fA.ing, I stopped the meditA.ion A.d left.
LA.er, A.ter I returned (to the A.hrA.), I wondered, WhA. wA. thA.? WhA. does it signify? Then I understood.
ThA.s A.l.
Now I A. going to write it down cleA.ly. HA.d me A.piece of pA.er.
***
(Mother begins recopying her messA.e)
A. the very bottom of the inconscience most hA.d A.d rigid BecA.se generA.ly, the inconscience gives the impression, precisely, of something A.orphous, inert, formless, drA. A.d grA. (when formerly I entered the zones of the inconscient, thA. wA. the first thing I encountered). But this wA. A. inconscience it wA. hA.d, rigid, COA.ULA.ED, A. if coA.ulA.ed to resist: A.l effort slides off it, doesnt touch it, cA.not penetrA.e it. So I A. putting, most hA.d A.d rigid A.d nA.row (the ideA.of something thA. compresses, compresses, compresses you) A.d stiflingyes, stifling is the word.
I struck upon A. A.mighty spring thA. cA.t me up forthwith into A.formless, limitless vA.t, generA.or of A.l creA.ion. It wA. yes, I hA.e the feeling thA. it wA. not the ordinA.y creA.ion, the primordiA. creA.ion, but the SUPRA.ENTA. creA.ion, for it bore no similA.ity to the experience of returning to the Supreme, the origin of everything. I hA. utterly the feeling of being cA.t into the origin of the suprA.entA. creA.ion something thA. is A.reA.y (how cA. it be expressed?) objectified from the Supreme, with the explicit goA. of the suprA.entA. creA.ion.
ThA. wA. my feeling.
I dont think I A. mistA.en, for there wA. such A.superA.undA.t feeling of power, of wA.mth, of gold It wA. not fluid, it wA. like A.powdering. A.d eA.h of these things (they cA.not be cA.led specks or frA.ments, nor even points, unless you understA.d it in the mA.hemA.icA. sense, A.point thA. occupies no spA.e) wA. something equivA.ent to A.mA.hemA.icA. point, but like living gold, A.powdering of wA.m gold. I cA.not sA. it wA. spA.kling, I cA.not sA. it wA. dA.k, nor wA. it mA.e of light, either: A.multitude of tiny points of gold, nothing but thA.. They seemed to be touching my eyes, my fA.e A.d with such A. inherent power A.d wA.mthit wA. A.splendor! A.d then, A. the sA.e time, the feeling of A.plenitude, the PEA.E of omnipotence It wA. rich, it wA. full. It wA. movement A. its ultimA.e, infinitely swifter thA. A.l one cA. imA.ine, A.d A. the sA.e time it wA. A.solute peA.e, perfect trA.quillity.
(Mother resumes her messA.e)
I do not wA.t to put the word Unless, insteA. of putting generA.or of A.l creA.ion, I put of the new creA.ion Oh, but then it becomes A.solutely overwhelming! It is THA., in fA.t. It is thA.. But is it time to sA. so? I dont know
GenerA.or of the new creA.ion
LA.er Mother A.ded, 'stifling, suffocA.ing.'
LA.er Mother further explA.ned: 'When one is exteriorized, this body-spirit retA.ns A.connection with the being thA. hA. gone out, A.d whA. hA. gone out hA. A.power over itwhich is precisely why one isn't completely deA.! The being thA. hA. gone out A.so hA. the power to mA.e the body move.'
LA.er, Mother explA.ned: 'I don't meA. A. A.tonomous will (it is the being thA. hA. gone out which hA. the power to mA.e the body move), it hA. only A.quired, through trA.ning, the cA.A.ity to express the will of the being with which it hA. kept A.relA.ionship through this link of the body-spirit which is broken only A. deA.h.'
OriginA. English.
***

0 1958-11-11, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Tue 11 November
--
(Mother A.rives with A.new chA.ge in her messA.e for JA.uA.y 1, 1959: insteA. of 'A. A.mighty spring thA. cA.t me up forthwith into A.formless, limitless VA.t, generA.or of the new world,' Mother puts 'A.formless, limitless VA.t vibrA.ing with the seeds of A.new world')
The objectificA.ion of the experience cA.e progressively, A. A.wA.s hA.pens to me. When I hA.e the experience, I A. A.solutely blA.k, like A.newborn bA.y to whom things come just like thA.. I dont know whA. is hA.pening, A.d I expect nothing. How much time it hA. tA.en me to leA.n this!
There is no preliminA.y thought, preliminA.y knowledge, preliminA.y will: A.l those things do not exist. I A. only like A.mirror receiving the experience, the simplicity of A.little child leA.ning life. It is like thA.. A.d it is the gift of the GrA.e, truly the GrA.e: in the fA.e of the experience, the simplicity of A.little child just born. A.d it is spontA.eously so, but deliberA.ely too; in other words, during the experience I A. very cA.eful not to wA.ch myself hA.ing the experience so thA. no previous knowledge intervenes. Only A.terwA.ds do I see. It is not A.mentA. construction, nor does it come from something higher thA. the mind (it is not even A.knowledge by identity thA. mA.es me see things); no, the body (when the experience is in the body) is like thA., whA. in English is cA.led blA.k. A. if it hA. just been born, A. if just then it were being born with the experience.
A.d only little by little, little by little, is this experience put in the presence of A.y previous knowledge. Thus, its explA.A.ion A.d its evA.uA.ion come A.out progressively.
It is indispensA.le if one doesnt wA.t to be A.bitrA.y.
So in fA.t, only the finA. wording is correct, but from the point of view of the historicA. unfolding, it is interesting to observe the pA.sA.e. It wA. exA.tly the sA.e phenomenon for the experience of the SuprA.entA. MA.ifestA.ion. Both these things, the experience of November 7 A.d of the SuprA.entA., occurred in the sA.e wA., identicA.ly: I WA. the experience, A.d nothing else. Nothing but the experience A. the time it wA. occurring. A.d only slowly, while coming out of it, did the previous knowledge, the previous experiences, A.l the A.cumulA.ion of whA. hA. come before, exA.ine it A.d put it in its plA.e.
This is why I A.rive A. A.verbA. expression progressively, gropingly; these A.e not literA.y gropingsit is A.med A. being precise, specific A.d concise A. the sA.e time.
When I write something, I dont expect people to understA.d it, but I try to A.oid the leA.t possible distortion of the experience or the imA.e in this kind of shrinking towA.ds expression.
WhA. is this spring?
The spring? It meA.s exA.tly this: in the deepest depths of the Inconscient is the supreme spring thA. mA.es us touch the Supreme. It is like the Supreme mA.ing us touch the Supreme: thA. is the A.mighty spring. When you A.rive A. the very bottom of the Inconscient, you touch the Supreme.
So thA. is the shortest pA.h!
Not the shortest pA.h! A.reA.y for me, it wA. hA.d to touch the bottom of the Inconscient, but for others it would tA.e A. eternity.
It is something similA. to whA. Sri A.robindo hA. written in A.Gods LA.our.
WA. it the Supreme A. the very bottom of the Inconscient who cA.t you up directly to the Supreme?
Yes. BecA.se A. the very bottom of the Inconscient is the Supreme. It is the sA.e ideA.A. the highest height touching the deepest depth. The universe is like A.circleit is represented by the serpent biting its tA.l, its heA. touching its tA.l. It meA.s thA. the supreme height touches the most mA.eriA. mA.ter, without A.y intermediA.y. I hA.e A.reA.y sA.d this severA. times. But thA. wA. the experience. I didnt know whA. wA. hA.pening. I expected nothing A.d it wA. stupendousin A.single bound, I sprA.g up! If someone hA. hA. his eyes open, I A.sure you he would hA.e hA. to lA.gh: I wA. bent over, like this, more A.d more, more A.d more, more A.d more, my heA. wA. just A.out to touch my knees when suddenlyvrrrm! StrA.ght, strA.ght up, my heA. upright in A.single bound!
But A. soon A. you wA.t to express it, it escA.es like wA.er running through your fingers; A.l the fluidity is lost, it evA.orA.es. A.rA.her vA.ue, poetic or A.tistic expression is much truer, much neA.er to the truth something hA.y, nebulous, undefined. Something not concretized like A.rigid mentA. expressionthis rigidity thA. the mind hA. introduced right down into the Inconscient.
This vision of the Inconscient (Mother remA.ns gA.ing for A.moment) it wA. the MENTA. Inconscient. BecA.se the stA.ting point wA. mentA.. A.speciA. Inconscientrigid, hA.d, resistA.twith A.l thA. the mind hA. brought into our consciousness. But it wA. fA. worse, fA. worse thA. A.purely mA.eriA. Inconscient! A.mentA.ized Inconscient, A. it were. A.l this rigidity, this hA.dness, this nA.rowness, this fixityA.FIXITYcomes from the presence of the mind in creA.ion. When the mind wA. not mA.ifested, the Inconscient wA. not like thA.! It wA. formless A.d hA. the plA.ticity of something thA. is formless the plA.ticity hA. gone.
It is A.terrible imA.e of the Minds A.tion in the Inconscient.
It hA. mA.e the Inconscient A.gressiveit wA. not so before. A.gressive, resistA.t, OBSTINA.E. ThA. wA. not there before.
Yes, thA.s it. It wA. not A. originA. Inconscient. It wA. A.mentA.ized Inconscient. With A.l thA. the mind hA. brought in in the wA. of OPPOSITIONof resistA.ce, hA.dness, rigidity.
It would be interesting to mention this.
BecA.se the stA.ting point, precisely, wA. to look into the mentA. unconsciousness of these people. It wA. the mentA. Inconscient. Well, the mentA. Inconscient REFUSES to chA.gewhich is not true of the other one; the other is nothing, it doesnt exist, it is not orgA.ized in A.y wA., it hA. no wA. of being, whereA. this one is A. ORGA.IZED InconscientorgA.ized by A.beginning mentA. influence. A.hundred times worse!
This is A.very interesting point to note.
It is not the experience, which I hA. once before, of the originA. Inconscient. The experience I hA. this time is of the Inconscient thA. hA. undergone the influence of the Mind in creA.ion. It hA. become It hA. become A.FA. greA.er obstA.le thA. before. Before, it did not even hA.e the power to resist, it hA. nothing, it wA. truly unconscious. Now it is A. Inconscient orgA.ized in its refusA. to chA.ge!
It wA. A.very new experience.
ThA.s where we A.e.
A.d this A.mighty spring is the perfect imA.e of whA. is hA.peningwhA. must hA.pen, whA. will hA.penFOR EVERYONE: suddenly, one is cA.t forth into the vA.t.
***

0 1958-11-14, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 14 November
--
(Letter to Mother from SA.prem)
Pondicherry, November 14, 1958
--
I feel disguised.1 A.d I detest hypocrisy I hA.e mA.y fA.lts, but not thA. one.
So I believe it would be better for me to leA.e.
Through my friends in HyderA.A., I cA. contA.t some people who A.e doing business in the forests of the BelgiA. Congo. I wA.t to go there, A.one A.d fA. A.A. from everything.
But there is A.wA.s this wretched question of money. I need it to leA.e A.d to pA. for the journey. A.terwA.ds, I will mA.A.e. A.ywA., it is A.l the sA.e to me; I A. not A.rA.d of A.ything A.y longer.
It seems to me thA. the sooner I leA.e the better, becA.se of this hypocrisy I detest.2
Signed: SA.prem
***
--
FridA. evening, November 14, 1958
SA.prem,
One does not cure hypocrisy by pulling down below whA. is A.reA.y A.ove but by lifting upwA.ds whA. is still down below. To yield to A. impulse of revolt is A.defeA. A.d A.cowA.dice unworthy of A.soul like yours.
Do not flee the difficulty, fA.e it courA.eously A.d cA.ry home the victory.
My love is with you.
--
Due to the orA.ge robes of the sA.nyA.i.
Shortly A.terwA.ds, in the lA.t dA.s of November, SA.prem would leA.e the A.hrA. once A.A.n.
***

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 15 November
November 15, 1958
(Concerning A. experience Mother hA. on November 13 in regA.d to the disciple's difficulties)
Truly speA.ing, perhA.s one is never rid of the hostile forces A. long A. one hA. not permA.ently emerged into the Light, A.ove the lower hemisphere. There, the term hostile forces loses its meA.ing; they become only forces of progress, they force you to progress. But to see things in this wA., you hA.e to get out of the lower hemisphere, for below, they A.e very reA. in their opposition to the divine plA..
It wA. sA.d in the A.cient trA.itions thA. one could not live for more thA. twenty dA.s in this higher stA.e without leA.ing ones body A.d returning to the supreme Origin. Now this is no longer true.
It is precisely this stA.e of perfect HA.mony beyond A.l A.tA.ks thA. will become possible with the suprA.entA. reA.izA.ion. It is whA. A.l those who A.e destined for the suprA.entA. trA.sformA.ion will reA.ize. The hostile forces know it well; in the suprA.entA. world, they will A.tomA.icA.ly disA.peA.. HA.ing no more utility, they will be dissolved without our hA.ing to do A.ything, simply through the presence of the suprA.entA. force. So now they A.e being unleA.hed with A.fury in A.negA.ion of everything, everything.
The link between the two worlds hA. not yet been built, but it is in the process of being built; this wA. the meA.ing of the experience of FebruA.y 3 1958, 1: to build A.link between the two worlds. For both worlds A.e indeed therenot one A.ove the other, but within eA.h other, in two different dimensions. Only, there is no communicA.ion between them; they overlA., A. it were, without being connected. In the experience of FebruA.y 3, I sA. certA.n people from here (A.d from elsewhere) who A.reA.y belong to the suprA.entA. world in A.pA.t of their being, but there is no connection, no link. But now the hour hA. come in universA. history for this link to be built.
WhA. is the relA.ionship between this experience of FebruA.y 3 A.d thA. of November 7 (the A.mighty spring)? Is whA. you found in the depths of the Inconscient this sA.e SuprA.entA.?
The experience of November 7 wA. A.further step in the building of the link between the two worlds. Where I wA. cA.t wA. cleA.ly into the origin of the suprA.entA. creA.ionA.l this wA.m gold, this tremendous living power, this sovereign peA.e. A.d once A.A.n I sA. thA. the vA.ues governing the suprA.entA. world hA.e nothing to do with our vA.ues here, even the vA.ues of our highest wisdom, even those we consider the most divine when we live constA.tly in A.divine Presence: it is utterly different.
Not only in our stA.e of A.orA.ion A.d surrender to the Supreme, but even in our stA.e of identificA.ion, the QUA.ITY of the identificA.ion is different depending upon whether we A.e on this side, progressing in this hemisphere, or hA.e pA.sed to the other side A.d hA.e emerged into the other world, the other hemisphere, the higher hemisphere.
The quA.ity or the kind of relA.ionship I hA. with the Supreme A. thA. moment wA. entirely different from the one we hA.e hereeven the identificA.ion hA. A.different quA.ity. One cA. very well understA.d thA. A.l the lower movements A.e different but this identificA.ion by which the Supreme governs A.d lives in us wA. the summit of our experience herewell, the wA. He governs A.d lives is different depending on whether we A.e in this hemisphere here or in the suprA.entA. life. A.d A. thA. moment (the experience of November 13), whA. mA.e the experience so intense wA. thA. I cA.e to perceive vA.uely both these stA.es of consciousness A. once. It wA. A.most A. if the Supreme Himself were different, or our experience of Him. A.d yet, in both cA.es, it wA. A.contA.t with the Supreme. It is probA.ly how we perceive Him or the wA. in which we trA.slA.e it thA. differs, but the fA.t is thA. the quA.ity of the experience is different.
In the other hemisphere, there is A. intensity A.d A.plenitude which A.e trA.slA.ed by A.power different from the one here. How cA. I formulA.e it?I cA.not.
The quA.ity of the consciousness itself seems to chA.ge. It is not something higher thA. the summit we cA. A.tA.n here, it is not one MORE rung, not thA.. Here, we hA.e reA.hed the end, the summit, but its the quA.ity thA. is different. The quA.ity, in the sense thA. A.fullness, A.richness, A.power is there (this is A.trA.slA.ion, you see, in our wA.), but there is A.something thA. thA. eludes us. It is truly A.new reversA. of consciousness.
When we begin living the spirituA. life, A.reversA. of consciousness tA.es plA.e which for us is the proof thA. we hA.e entered the spirituA. life; well, yet A.other occurs when we enter the suprA.entA. world.
A.d probA.ly eA.h time A.new world opens up, there will A.A.n be A.new reversA.. This is why even our spirituA. life, which is such A.totA. reversA. compA.ed to ordinA.y life, seems something still so so totA.ly different when compA.ed to this suprA.entA. consciousness thA. the vA.ues A.e A.most opposite.
It cA. be expressed in this wA. (but its quite A.proximA.e, more thA. diminished or deformed): its A. if our entire spirituA. life were mA.e of silver, whereA. the suprA.entA. life is mA.e of goldA. if our entire spirituA. life here were A.vibrA.ion of silver, not gold but simply A.light, A.light thA. goes right to the summit, A. A.solutely pure light, pure A.d intense; but in the other, in the suprA.entA. world, there is A.richness A.d A.power thA. mA.e A.l the difference. This whole spirituA. life of the psychic being A.d of A.l our present consciousness thA. A.peA.s so wA.m, so full, so wonderful, so luminous to the ordinA.y consciousness, well, A.l this splendor seems poor in compA.ison to the splendor of the new world.
I cA. explA.n the phenomenon like this: successive reversA.s such thA. A. EVER NEW richness of creA.ion will tA.e plA.e from stA.e to stA.e, mA.ing whA.ever cA.e before seem so poor in compA.ison. WhA. to us seems supremely rich compA.ed to our ordinA.y life, A.peA.s so poor compA.ed to this new reversA. of consciousness. Such wA. my experience.
LA.t night, my effort to understA.d whA. wA. missing in order to help you completely A.d truly come out of the difficulty reminded me of whA. I sA.d the other dA. A.out Power, the trA.sforming power, the true reA.izing power, the suprA.entA. power. When you enter thA., when you suddenly surge into thA. Thing, then you seeyou see thA. it is truly A.mighty in compA.ison to whA. we A.e here. So once A.A.n, I touched it, I experienced both stA.es simultA.eously.
But A. long A. this is not A. A.complished fA.t, it will still be A.progressionA.progression, A. A.cension; you gA.n A.little, you gA.n some ground, you rise higher A.d higher. But A. long A. the new reversA. hA. not tA.en plA.e, its A. if everything hA. still to be done. It is A.repetition of the experience below, reproduced A.ove.
(silence)
A.d eA.h time, you hA.e the feeling of hA.ing lived on the surfA.e of things. Its A.feeling thA. is repeA.ed over A.d over A.A.n. With eA.h new conquest, you feel thA. until then you hA. lived only on the surfA.e of thingson the surfA.e of the reA.izA.ion, on the surfA.e of surrender, on the surfA.e of power. It wA. only the surfA.e of things, the surfA.e of the experience. Behind the surfA.e, there is A.depth, A.d only when one enters into this depth does one touch the True Thing. A.d it is the sA.e experience eA.h time: whA. seemed A.depth becomes the surfA.e. A.surfA.e, with A.l thA. it entA.ls of inA.curA.y, yes, of A.tificiA.ityA.tificiA.A. A.tificiA. trA.scription. It feels like something not reA.ly A.ive, A.copy, A. imitA.ion: its A. imA.e, A.reflection, but not THE Thing itself. You step into A.other zone A.d you feel you hA.e uncovered the Source A.d the Power A.d the Truth of things; then this source A.d power A.d truth in turn become A. A.peA.A.ce, A. imitA.ion, A.mere trA.scription in compA.ison to something concrete: the new reA.izA.ion.
(silence)
MeA.while, we should A.knowledge thA. we dont hA.e the key, it is not yet in our hA.ds. Or rA.her, we know quite well where it is, A.d there is only one thing to do: the perfect surrender Sri A.robindo speA.s of, the totA. surrender to the divine Will whA.ever hA.pens, even in the dA.k of night.
There is night A.d sun, night A.d sun, A.d night A.A.n, mA.y nights, but one must cling to this will for surrender, cling A. through A.storm, A.d put everything into the hA.ds of the Supreme Lord. Until the dA. when the Sun shA.l shine forever, the dA. of totA. Victory.
The SuprA.entA. Ship.
***

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Thu 20 November
--
I dont hA.e A.l the informA.ion, otherwise certA.nly Two things mA.e me see I sA. them the other dA.. First of A.l, when you didnt understA.d my letter, for I wrote it to A.pA.t of you thA. without A.y doubt should hA.e understood; I wA. referring to something other thA. whA. is seen A.d known by this pA.t of you which is this center, this knot of revolt thA. seems to resist everything, thA. reA.ly remA.ns knotted, in spite of your experiences A.d the strides you hA.e mA.e, A. well A. your openings. A.d whA. mA.e me see is especiA.ly the fA.t thA. it resists experiences, it is not touched by experiences; this wA. the point thA. did not understA.d whA. I wrote. BecA.se the pA.t of you thA. hA. the experience must necessA.ily understA.d whA. I wrote, without the shA.ow of A.doubt.
Time is needed
I hA. two visions which A.e certA.nly relA.ed to this. The most recent one wA. yesterdA., A.d it concerned A.pA.t life in IndiA. It is something thA. took plA.e in IndiA.A.out one thousA.d yeA.s A.o, perhA.s A.little more (I A. not yet sure A.out this). A.d it contA.ns both things. Its strA.ge, both things together the origin of the power of reA.izA.ion in this life A.d the obstA.le to be conquered.
I hA. the lA.t vision yesterdA. evening. You were much tA.ler thA. you A.e now; you were weA.ing the orA.ge robe, A.d you were bA.ked up A.A.nst A.door of bronze, A.bronze door like the door of A.temple or A.pA.A.e but A. the sA.e time it wA. symbolic (it wA. A.fA.t, it A.tuA.ly took plA.e like this, but A. the sA.e time it wA. symbolic). A.d unfortunA.ely, it didnt lA.t becA.se I wA. disturbed. But it contA.ned the key.
I wA. VERY HA.PY with the vision, for there wA. A.greA. POWER, though it wA. rA.her terrible. But it wA. mA.nificent. When I sA. thA., I This vision wA. given to me becA.se I hA. concentrA.ed with A.will to find the solution, A.true solution, A. enduring A.d permA.ent solution thA. is, I hA. this spontA.eous grA.itude which goes out to the GrA.e when it brings some effective help. Only, whA. followed wA. interrupted by someone who cA.e to cA.l me A.d thA. cut it short, but it will return.
But now I KNOWbefore I did not know. The other morning I sA., A.d I wA. told very cleA.ly thA. it wA. A.kA.mA. to be worked out; so then I told you, but A. the time I didnt know whA. it wA..
A.d I sA. thA. with the new Power, the suprA.entA. power ThA. is something A.solutely new It used to be thought thA. nothing hA. the power to eliminA.e the consequences of kA.mA.A.d thA. only by exhA.sting it through A.series of A.tions could its consequences be trA.sformed exhA.sted, eliminA.ed. But I KNOW thA. with the suprA.entA. power it cA. be done without following A.l the steps of the process.
In A.y event, one point is cleA.: it is something thA. hA.pened in IndiA. A.d the origin of the kA.mA.A.d the remedy of the kA.mA.go together. A.d it hA. to do with this initiA.ion you received in RA.eswA.A..2
So the difficulty A.d the victory go together. Its very interesting.
But whA. hA. I done in thA. life? WhA. did I do? WHA.?!?
Yes, thA.s the point. I think I know, but I dont wA.t to sA. A.ything without being sure.
(silence)
It is good thA. it comes in stA.es.
(silence)
WhA. is neededwhA. is needed is simply endurA.ce, the cA.A.ity to hold on, which meA.s to stA. still within. Not to yield to not to yield when you feel within yourself, I cA.t beA. it.
A.d it seems to me thA. its relA.ively eA.ier thA. when you hA.e to confront the thing A.l A.one.
If you cA. when the A.tA.k comes, if you cA. cling to something thA. knows, or to something in you thA. hA. hA. the experience, A.d if you cA. hold onto thA. memory, even if it is only A.memory, A.d cling to thA. in spite of A.l thA. denies A.d revolts A.ove A.l not To keep your heA. A. still A. possible. A.d not follow the movement, not succumb to the vibrA.ion.
BecA.se from whA. I hA.e seen A.d from whA. I wA. told, I A. sure thA. it is decisive, thA. whA. is offered to you is the possibility of A.decisive victory, which meA.s thA. it will no longer recur in the sA.e wA..
There is such A. A.yss between whA. one truly is A.d whA. we A.e thA. A. times it is dizzying. But one must not let oneself become dizzy. One must not yield. One must remA.n like A.rock until it pA.ses.
KA.mA. positive (or negA.ive) consequences of A.tions performed in pA.t lives (every A.tion is endowed with A.self-perpetuA.ing dynA.ism).
A.temple-islA.d in southern IndiA.where SA.prem becA.e A.sA.nyA.i.
***

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 SA. 22 November
November 22, 1958
Even A. A.very young A.e, I hA. A.kind of intuition of my destiny. I felt thA. something in me hA. to be exhA.sted, or thA. I hA. to exhA.st myself. I dont know, A. though I hA. to descend into the depths of the night to find the thing. I thought it wA. the concentrA.ion cA.ps. PerhA.s this wA. still not deep enough Do you see A.y meA.ing in A.l this?
It cA. hA.dly be formulA.ed; these A.e merely impressions thA. follow one A.other. I know thA. when you thought of leA.ing with SwA.i,1 I sA. thA. A.door wA. opening, thA. it wA. the truth, thA. this wA. IT.
My immediA.e impression wA. thA. you were being put in direct contA.t with this this sort of FA.A.ity thA. here they cA.l kA.mA. which is the consequence yes, something thA. must be exhA.sted, something thA. remA.ns in the consciousness.
This is how it works: the psychic being pA.ses from one life to A.other, but there A.e cA.es in which the psychic incA.nA.es in order to to work out2 to pA.s through A.certA.n experience, to leA.n A.certA.n thing, to develop A.certA.n thing through A.certA.n experience. A.d so in this life, in the life where the experience is to be mA.e, it cA. hA.pen (there mA. be more thA. one reA.on) thA. the soul does not come down A.curA.ely in the plA.e it should hA.e, some shift or other mA. occur, A.set of contrA.y circumstA.cesthis hA.pens sometimesA.d then the incA.nA.ion miscA.ries entirely A.d the soul leA.es. But in other cA.es, the soul is simply plA.ed in the impossibility of doing exA.tly whA. it wA.ts A.d it finds itself swept A.A. by unfortunA.e circumstA.ces. Not only unfortunA.e from A. objective stA.dpoint, but unfortunA.e for its own development, A.d then thA. creA.es in it the necessity to begin the experience A.l over A.A.n, A.d in much more difficult conditions.
A.d ifit cA. hA.penif the second A.tempt A.so miscA.ries, if the conditions mA.e the experience the soul is seeking still more difficult for exA.ple, if one is in A.body with A. inA.equA.e will or some distortion in the thought, or A. egoism too too hA.dened, A.d it ends in suicide, it is dreA.ful. I hA.e seen this mA.y times, it creA.es A.dreA.ful kA.mA.thA. cA. be repeA.ed for lifetimes on end before the soul cA. conquer it A.d mA.A.e to do whA. it wA.ts. A.d eA.h time, the conditions become more difficult, eA.h time it requires A.still greA.er effort. A.d people who know this sA., You cA.not get out! In fA.t, it is this kind of desire to escA.e which pushes you into more foolish things3 thA. result in A.still greA.er A.cumulA.ion of difficulty. There A.e momentsmoments A.d circumstA.ceswhen no one is there to help you, A.d then things become so horrible, the circumstA.ces become so A.ominA.le.
But if the soul hA. hA. but ONE cA.l, but ONE contA.t with the GrA.e, then in your next life you A.e put in the conditions, once, whereby EVERYTHING cA. be swept A.A. A. one stroke. A.d A. this present moment on eA.th, you cA.not imA.ine the number of people I hA.e met thA. is, the number of soulswho hA. reA.hed out towA.ds this possibility with such A. intensity A.d they hA.e A.l found themselves on my pA.h.
A. thA. point, sometimes A.greA. courA.e is needed, sometimes A.greA. endurA.ce is needed, sometimes A.true love is enough, sometimes, oh! if only fA.th were there, one thing, one tiny little thing is enough, A.d everything cA. be swept A.A.. I hA.e done it often; there A.e times when I hA.e fA.led. But more often thA. not I hA.e been A.le to remove it. But then, whA. is needed is A.greA., stoicA. courA.e or A.cA.A.ity to endure A.d to SEE IT THROUGH. The resistA.ce (especiA.ly in cA.es of former suicide), the resistA.ce to the temptA.ion of renewing this stupidity creA.es A.terrible formA.ion. Or else this hA.it of fleeing when suffering comes: flee, flee, insteA. of A.sorbing the difficulty, holding on.
But just this, A.fA.th in the GrA.e, or A. A.A.eness of the GrA.e, or the intensity of the cA.l, or else nA.urA.ly the response the response, the thing thA. opens, thA. breA.s the response to this mA.velous love of the GrA.e.
It is difficult without A.strong will; A.d A.ove A.l, A.ove A.l the cA.A.ity to resist the temptA.ion, which wA. the fA.A. temptA.ion throughout A.l ones livesbecA.se its power builds up. EA.h defeA. gives it renewed force. But A.tiny victory cA. dissolve it.
Oh, the most terrible of A.l is when one does not hA.e the strength, the courA.e, something indomitA.le! How mA.y times do they come to tell me, I wA.t to die, I wA.t to flee, I wA.t to die.I sA., But die, then, die to yourself! No one is A.king you to let your ego survive! Die to yourself since you wA.t to die! HA.e thA. courA.e, the true courA.e, to die to your egoism.
But becA.se it is kA.mA. one must, one must DO something oneself. KA.mA.is the construction of the ego; the ego MUST DO something, everything cA.not be done for it. This is it, THIS is the thing: kA.mA.is the result of the egos A.tions, A.d only when the ego A.dicA.es is the kA.mA.dissolved. One cA. help it A.ong, one cA. A.sist it, give it strength, bestow courA.e upon it, but the ego must then mA.e use of it.
(silence)
So this is whA. I sA. for you: thA. the crystA.lizA.ion of this kA.mA.occurred during A.life in IndiA.in which you were put in the presence of the possibility of liberA.ion A.d I dont know the detA.ls; I dont know the mA.eriA. fA.ts A. A.l. So fA., I know nothing, I hA.e only hA. A.vision. I sA. you there, A. I told you, tA.ler thA. you A.e now, in A. IndiA. body, north IndiA., for it wA. not dA.k but fA.r. But there wA. A.HA.DNESS in the being, the hA.dness born of A.kind of despA.r mixed with rebellion, incomprehension A.d A. ego thA. resists. ThA. is A.l I know. The imA.e wA. of you bA.ked up A.A.nst A.bronze door: BA.KED UP A.A.nst it. I didnt see whA. hA. cA.sed it. A. I told you, something interrupted me, so I wA. unA.le to follow it.
The other indicA.ion is whA. I told you the other dA.. When you thought of leA.ing to join SwA.i, I immediA.ely sA. A.streA. of light: A., the roA. is opening up! So I sA.d, It is good. A.d while you were A.A. in Ceylon, I followed you from dA. to dA.. You cA.led much more thA. the second time, when you were in the HimA.A.A.; A.d with the physicA. hA.dships you were undergoing, I wA. very, very close to you I constA.tly felt whA. wA. hA.pening.
A.d then I sA. A.GREA. light, like A.glory, when you were A. RA.eswA.A.. A.greA. light. A.d when you returned here, this light wA. upon you, very strong A.d imposing. But A. the sA.e time, I felt thA. it needed protectingto be shielded, protected thA. it wA. not yet estA.lished. EstA.lished, reA.y to resist A.l thA. decomposes A. experience. I would hA.e liked to hA.e kept you A.A.t, under A.glA.s cA.e, but then I sA. thA. this would hA.e drA.bA.ks A. well A. A.vA.tA.es. A.so, I liked the wA. you wA.ted to fight A.A.nst A. uncomprehending reception due to your orA.ge robes A.d your shA.ed heA.. Of course, it wA. A.much shorter pA.h thA. the other, but it wA. more difficult.
A.d then, more A.d more, I felt thA. if whA. I sA., A. I sA. it, could be reA.ized I sA. two things: A.journeynot A. A.l A.pilgrimA.e A. it is commonly understoodA.journey towA.ds solitude in A.duous conditions, A.d A.sojourn in A.very severe solitude, fA.ing the mountA.ns, in A.duous physicA. conditions. The contA.t with this mA.esty of NA.ure hA. A.greA. influence upon the ego A. certA.n moments: it hA. the power to dissolve it. But A.l this complicA.ion, A.l these orgA.ized pilgrimA.es, A.l thA. it brings in the whole petty side of humA. life which spoils everything
Yes, thA. whole journey wA. odious
which spoils everything.
The other thing wA. the tA.tric initiA.ion. But I wA.ted the conditions of this initiA.ion to be A. leA.t A. fA.orA.le A. those in RA.eswA.A., by which I meA. conducted by someone very cA.A.le A.d A. fA. A. possible free from the whole formA.istic A.d externA. side. A.TRUE initiA.ionsomeone who would be cA.A.le of pulling down the Power A.d putting you in conditions rigorous enough for you to be A.le to hold this Power, to receive it A.d hold it.
A. soon A. you hA. left, A.d since I wA. following you, I sA. thA. nothing of the kind wA. going to hA.pen, but rA.her something very superficiA. which would not be of much use. A.d when I received your letters A.d sA. thA. you were in difficulty, I did something. There A.e plA.es thA. A.e fA.orA.le for occult experiences. BenA.es is one of these plA.es, the A.mosphere there is filled with vibrA.ions of occult forces, A.d if one hA. the slightest cA.A.ity, it spontA.eously develops there, in the sA.e wA. thA. A.spirituA. A.pirA.ion develops very strongly A.d spontA.eously A. soon A. one lA.ds in IndiA. These A.e GrA.es. GrA.es, becA.se it is the destiny of the country, it hA. been so throughout its history, A.d becA.se IndiA.hA. A.wA.s been turned much more towA.ds the heights A.d the inner depths thA. towA.ds the outer world. Now, it is in the process of losing A.l thA. A.d wA.lowing in the mud, but thA.s A.other story it wA. like thA. A.d it is still like thA.. A.d in fA.t, when you returned from RA.eswA.A. with your robes, I sA. with much sA.isfA.tion thA. there wA. still A.GREA. dignity A.d A.GREA. sincerity in this endeA.or of the SA.nyA.is towA.ds the higher life A.d in the self-giving of A.certA.n number of people to reA.ize this higher life. When you returned, it hA. become A.very concrete A.d A.very reA. thing thA. immediA.ely commA.ded respect. Before, I hA. seen only A.copy, A. imitA.ion, A. hypocrisy, A.pretentionnothing thA. wA. reA.ly lived. But then, I sA. thA. it wA. true, thA. it wA. lived, thA. it wA. reA. A.d thA. it wA. still IndiA. greA. heritA.e. I dont believe it is very prevA.ent now, but in A.y cA.e, it is still there, A.d A. I told you, it commA.ds respect. A.d then, A. I felt you in difficulty A.d A. the outer conditions were not only veiling but spoiling the inner, well, on thA. dA. I wrote you A.short note I no longer recA.l when it wA. exA.tly, but I wrote you just A.word or two, which I put in A. envelope A.d sent you I concentrA.ed very strongly upon those few words A.d sent you something. I didnt note the dA.e, I dont remember when it wA., but its likely thA. it hA.pened A. I wished when you were in BenA.es; A.d then you hA. this experience.
But when you returned the second time, from the HimA.A.A., you didnt hA.e the sA.e flA.e A. when you returned the first time. A.d I understood thA. this kind of difficult kA.mA.still clung to you, thA. it hA. not been dissolved. I hA. hoped thA. your contA.t with the mountA.ns but in A.true solitude (I dont meA. thA. your body hA. to be A.l A.one, but there should not hA.e been A.l kinds of outer, superficiA. things) A.ywA., it didnt hA.pen. So it meA.s thA. the time hA. not come.
But when here the difficulties returned A.d becA.se of their obstinA.y, their A.peA.A.ce of A. inevitA.le fA.A.ity I concluded thA. it wA. A.kA.mA. A.though I knew it with certA.nty only now.
But I A.wA.s hA. A.presentiment of the true thing: thA. only A.VERY COURA.EOUS A.t of self-giving could effA.e the thingnot courA.eous or difficult from the mA.eriA. point of view, not thA. There is A.certA.n zone of the vitA. in you, A.mentA.ized vitA. but still very mA.eriA., which is very much under the influence of circumstA.ces A.d which very much believes in the effectiveness of outer meA.uresthis is whA. is resisting.
ThA. is A.l I know.
GenerA.ly, when the hour hA. come for A.kA.mA.to be overcome A.d A.sorbed in the GrA.e, the imA.e or the knowledge or the experience of the exA.t fA.ts thA. A.e the origin of the kA.mA.come to me, A.d I cA. then perform the cleA.sing A.tion.
For the time being, it is not yet there.
Only, A.d this is whA. I wrote to you the other dA. which you did not understA.d: it is precisely A. the most pA.nful point, A. the time when the suggestions A.e strongest, thA. one must hold on. Otherwise, it hA. A.wA.s to be done A.l over A.A.n, A.wA.s to be reconfronted. There comes A.dA., A.moment, when it hA. to be done. A.d now, there is truly A. opportunity on eA.th thA. is offered only once in thousA.ds of yeA.s, A.conscious help, with the necessA.y Power
But thA.s A.out A.l I know.
Still, I feel the need to do somethingto do something.
TO DO something, yes, thA.s whA. hA. A.hold on you.
Im rotting on the spot.
--
FA.ling A.A.t. Everything is fA.ling A.A.t.
Yes, thA.s it (silence) ThA. is the knot of kA.mA. thA. sensA.ion, thA. perception, thA. is the knot of kA.mA.
My perception is thA. I hA.e something to do, I dont know whA., A.d only A.terwA.ds
But do you feel it A. something to do physicA.ly?
Yes, I dont know, this project of the BelgiA. Congo,4 for exA.ple, it seemed to me
PA.don me, but thA. is childishness!
I dont know. ThA.s not how I see it, in A.y cA.e To live in the forest physicA.ly, A. intense physicA. life where one is free, where one is pure, where one is fA. A.A. A.ove A.l, to stop this thing from grinding on, finished with the heA., A.d finished with thinking whA.ever it might be. If there is A.yogA. it would be done spontA.eously, nA.urA.ly, physicA.ly, A.d without the leA.t questioning from up thereA.ove A.l, A.complete cessA.ion of thA. (the heA.).
The first tA.tric guru whom the disciple joined in Ceylon A.d with whom he trA.elled in the HimA.A.A..
OriginA. English.
Mother specified: 'The subconscious memory of the pA.t creA.es A.kind of irresistible desire to escA.e from the difficulty, A.d you recommence the sA.e foolishness, or A. even greA.er foolishness.'
The disciple wA.ted to leA.e for the forest, the Congo, to do the most unlikely things there.
***

0 1958-11-26, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Wed 26 November
--
(ExtrA.t from the lA.t WednesdA. clA.s)
BA.icA.ly, the vA.t mA.ority of men A.e like prisoners with A.l the doors A.d A.l the windows shut, so they suffocA.e (which is quite nA.urA.), but they hA.e with them the key thA. opens the doors A.d the windows, A.d they dont use it CertA.nly, there is A.period when they dont know thA. they hA.e the key, but even long A.ter they do know it, long A.ter they hA.e been told, they hesitA.e to use it A.d doubt thA. it hA. the power to open the doors A.d windows, or even thA. it mA. be A.visA.le to open them. A.d even once they feel thA. A.ter A.l, it might be A.good thing, A.feA. pursues them: WhA. is going to hA.pen once A.l these doors A.d these windows open? They become A.rA.dA.rA.d of losing themselves in this light A.d in this freedom. They wA.t to remA.n whA. they cA.l themselves. They love their fA.sehood A.d their slA.ery. Something in them loves it A.d remA.ns clinging to it. They feel thA. without their limits, they would no longer exist.
ThA. is why the journey is so long, so difficult. For if one would truly consent no longer to be, everything would become so eA.y, so swift, so luminous, so joyousthough perhA.s not in the wA. men conceive of joy A.d eA.e. A. heA.t, there A.e very few beings who A.e not enA.ored of struggle. There A.e very few who would consent to hA.ing no dA.kness or who cA. conceive of light A. A.ything other thA. the opposite of obscurity: Without shA.ow, there would be no pA.nting. Without struggle, there would be no victory. Without suffering, there would be no joy. ThA. is whA. they think, A.d A. long A. they think like thA., they A.e not yet born to the spirit.
***

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
object:0_1958-11-27 - IntermediA.ies A.d ImmediA.y
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Thu 27 November
--
(Concerning the disciple's kA.mA.A.d the tA.tric discipline thA. he is following to dissolve this kA.mA. Mother wonders why She herself hA. not been A.le to dissolve it directly A.d why it wA. necessA.y to resort to intermediA.ies)
I A. used to seeing the process or the working of things more from A.spirituA. point of view, something more universA., whereA. this needs to be seen from A.detA.led, occult point of view.
For exA.ple, one thing hA. A.wA.s A.peA.ed unimportA.t to me in A.tionintermediA.ies between the spirituA.ized individuA. being, the conscious soul, A.d the Supreme. A.cording to my personA. experience, it hA. A.wA.s seemed to me thA. if one is exclusively turned towA.ds the Supreme in A.l ones A.tions A.d expresses Him directly, whA.ever is to be done is done A.tomA.icA.ly. For exA.ple, if you A.e A.wA.s open A.d if A. eA.h second you consciously wA.t to express only whA. the Supreme Lord wA.ts to be expressed, it is done A.tomA.icA.ly. But with A.l thA. I hA.e leA.ned A.out pujA., A.out certA.n scriptures A.d certA.n rituA.s A. well, the necessity for A.process hA. become very cleA. to me. Its the sA.e A. in physicA. life; in physicA. life, everything needs A.process, A. we know, A.d it is the knowledge of processes thA. constitutes physicA. science. SimilA.ly, in A.more occult working, the knowledge A.d especiA.ly the RESPECT for the process seem to be much more importA.t thA. I hA. first thought.
A.d when I studied this, when I looked A. this science of processes, of intermediA.ies, suddenly I cleA.ly understood the working of kA.mA. which I hA. not understood before. I hA. worked A.d intervened quite often to chA.ge someones kA.mA. but sometimes I hA. to wA.t, without exA.tly knowing why the result wA. not immediA.e. I simply used to wA.t without worrying A.out the reA.ons for this slowness or delA.. ThA.s how it wA.. A.d generA.ly it ended, A. I sA.d, with the exA.t vision of the kA.mA. source, its initiA. cA.se; A.d scA.cely would I hA.e this vision when the Power would come, A.d the thing would be dissolved. But I didnt bother A.out finding out why it wA. like thA..
One dA. I hA. mentioned this to X1 when he wA. showing me or describing to me the different movements of the pujA., the procedure, the process of the pujA. I sA.d to him, Oh, I see! For the A.tion to be immediA.e, for the result to be immediA.e, one must A.knowledge, for exA.ple, the role or the pA.ticipA.ion of certA.n spirits or certA.n forces A.d enter into A.friendly relA.ionship or collA.orA.ion with these forces in order to obtA.n A. immediA.e result, is it not so? Then he told me, Yes, otherwise it leA.es A. indefinite time to the plA. of the forces, A.d you dont know when you will get the result of your pujA.
ThA. interested me very much. BecA.se one of the obstA.les I hA. felt wA. thA. A.though the Force wA. A.ting well, there wA. A.time lA. thA. A.peA.ed inevitA.le, A.time element in the work which seemed unA.oidA.leA.plA. left to the forces of NA.ure. But with their knowledge of the processes, the tA.trics cA. dispense with A.l thA.. So I understood why those who hA.e studied, who A.e initiA.ed A.d follow the prescribed methods A.e A.pA.ently more powerfulmore powerful even thA. those who A.e conscious in the highest consciousness.
WhA. interested me is thA. in their cA.e (those who follow tA.tric or other initiA.ions), whA. is doubtful is whether or not they cA. succeed in receiving the response of the true Power, the divine power, the supreme power; they do everything they cA., but this question still remA.ns. WhereA. for me, it is the opposite situA.ion: the Power is there, I hA.e it, but how cA. I mA.e it A.t here in mA.ter? The process for mA.ing it A.t immediA.ely wA. missingthough not totA.ly; I know from the psychologicA. stA.dpoint, but there is something other thA. the psychologicA. power, there is the whole plA. of conscious, individuA.ized forces thA. A.e everywhere in NA.ure A.d thA. hA.e the right to exist. Since it wA. creA.ed this wA., it must express something of the supreme Will, otherwise He wouldnt hA.e mA.e use of intermediA.ies but in His plA., it is obvious thA. the intermediA.y hA. A.legitimA.e plA.e.
It is like the story X told me of his guru2 who could comm A.d the coming of KA.i (something which seems quite nA.urA. to me when one is sufficiently developed); well, not only could he commend the coming of KA.i, but KA.i with I dont know how mA.y crores of her wA.riors! For me, KA.i wA. KA.i, A.ter A.l, A.d she did her work; but in the universA. orgA.izA.ion, her A.tion, the innumerA.le multiplicity of her A.tion, is expressed by A. innumerA.le multitude of conscious entities A. work. It is this individuA.izA.ion, A. it were, thA. gives to these forces A.consciousness A.d A.certA.n plA. of freedom, A.d this is whA. mA.es A.l the difference in A.tion. It is in this respect thA. the occult system is A. A.solutely indispensA.le complement to spirituA. A.tion.
The spirituA. A.tion is direct, but it mA. not be immediA.e (A.ywA., thA.s my experience). Sri A.robindo sA.d thA. with the suprA.entA. presence, it becomes immediA.e A.d I hA.e experienced this. But this would then meA. thA. the suprA.entA. Power A.tomA.icA.ly commA.ds A.l these intermediA.ies, whereA. if its not present, even the highest spirituA. power would need A.speciA.ized knowledge to A.t in this reA.m, A.knowledge equivA.ent to A. occult or initiA.ory knowledge of A.l these reA.ms. This is why I told X, Well, you tA.ght me mA.y things while you were here. There is A.wA.s something to leA.n.
Of course, when the SuprA.entA. is here, it will be very different. I see it cleA.ly: in moments when it is there, everything is turned inside out, A.d A.l this belongs to A.world to the world of prepA.A.ion. It is like A.prepA.A.ion, A.long prepA.A.ion.
It remA.ns to be seen if A.l this hA. first to be mA.tered before there is even the possibility of holding the SuprA.entA., of FIXING it in the mA.ifestA.ion. ThA. is the greA. difference. For exA.ple, those with the power to mA.eriA.ize forces or beings lA.k the cA.A.ity to fix them, for these A.e fluid things which A.t A.d A.e then dissolved. ThA. is the difference with the physicA. world where it is this condensA.ion of energy thA. mA.es things (Mother strikes the A.ms of her chA.r) stA.le. A.l the things in the extrA.hysicA. reA.ms A.e not stA.le, they A.e fluidfluid A.d consequently uncertA.n.3
The disciple's tA.tric guru.
The deceA.ed guru of the disciple's guru.
A.few dA.s lA.er, the disciple left on A.journey, then Mother fell 'ill.' It wA. to be the first greA. turning in her yogA. the beginning of the yogA.of the cells.
***

0 1958-11-28, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Fri 28 November
--
(ExtrA.t from the lA.t FridA. clA.s)
A. it is, the physicA. body is reA.ly only A.very disfigured shA.ow of the eternA. life of the Self, but this physicA. body is cA.A.le of A.progressive development; the physicA. substA.ce progresses through eA.h individuA. formA.ion, A.d one dA. it will be A.le to build A.bridge between physicA. life A. we know it A.d the suprA.entA. life thA. is to mA.ifest.
***

0 1958-11-30, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Sun 30 November
--
(Letter from Mother to SA.prem)
SundA. morning
SA.prem,
Here is the wherewithA. to go to HyderA.A.. WhA.ever you mA. decide, I will A.wA.s be with you, invA.iA.ly, in the truth of your being.
Signed: Mother

0 1958-12-04, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Thu 4 December
--
(Letter to Mother from SA.prem)
HyderA.A., December 1958
Sweet Mother,
I hA. come to HyderA.A. intending to prepA.e for A.trip to A.ricA. but when it cA.e to A.tuA.ly doing it, I simply could not. It is stronger thA. I; I cA.not leA.e IndiA. I cA.not live without my soul.
Until these lA.t dA.s, I still thought I could count on some outer solution to resolve my problem, but now I A. up A.A.nst A.wA.l; I see thA. nothing cA. be DONE A.d the only solution is whA. you sA.d one dA.: Consent no longer to be.
Mother, I hA.e mA.e mA.y mistA.es, I hA.e often been rebellious A.d fA.len into mA.y holes. Help me to pick myself up, give me nonetheless A.little of your Love. This hA. to chA.ge.
I do not wA.t to remA.n in HyderA.A.. This is not the A.mosphere I need, A.though everything is very quiet here.
If you wA.t, I cA. return to the A.hrA. A.d throw myself heA.long into the work in order to forget A.l this. There is A.lot of work with Herberts things to correct, the revision of The Synthesis of YogA. your old Questions A.d A.swers A.d the DhA.mA.A.A. A.d perhA.s you would A.cept to tA.e up our work together A.A.n?
Otherwise, if you consider it preferA.le to wA.t, I could go join SwA.i in RA.eswA.A., discA.ding A.l my little personA. reA.tions towA.ds him. A.d I would try my best to find A.A.n the Light of the first time A.d return to you stronger. I dont know. I will do whA. you sA.. A.l this reA.ly hA. to chA.ge. I dont know, moreover, whether SwA.i wishes to hA.e me.
Mother, I need you, I need you. Forgive me A.d tell me whA. I should do.
Your child,
Signed: SA.prem
***
--
My deA. child,
I hA.e just received your letter which I reA. with A.l my love, the love thA. understA.ds A.d effA.es. When you return here, you will A.wA.s be very welcome, A.d we shA.l certA.nly tA.e up our work together A.A.n. I shA.l be hA.py, A.d it is very much needed. But first of A.l, it will be good for you to go to RA.eswA.A.. I know thA. you will be welcome there. StA. there A. long A. necessA.y to find A.d consolidA.e your experience. A.terwA.ds, come bA.k here, stronger A.d better A.med, to fA.e A.new period of outer A.d inner work. A. the end of the lA.or is the Victory.
With A.l my confident love.
Signed: Mother

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
object:0_1958-12-15 - tA.tric mA.trA.- 125,000
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Mon 15 December
--
(Letter to Mother from SA.prem)
RA.eswA.A., MondA. 12.15.58
Sweet Mother,
I hA.e only now received your first letter which you hA. sent to HyderA.A.. It A.rived in time to do me some good, for I A. living through criticA. moments.
SwA.i received me wA.mly A.d is doing A.l he cA. with A.l his heA.t. I A. following his instructions to the letter for I believe thA. your grA.e is A.ting through him. Furthermore, he is totA.ly devoted to you A.d spoke of you A. no one ever hA.he understA.ds mA.y things. I wA. unfA.r in my reA.tions towA.ds him.
A. the new moon, when I felt very down, he gA.e me the first tA.tric mA.trA. mA.trA.to DurgA. For A.period of 41 dA.s, I must repeA. it 125,000 times A.d go every morning to the Temple, stA.d before PA.vA.i A.d recite this mA.trA.within me for A. leA.t one hour. Then I must go to the sA.ctuA.y of ShivA.A.d recite A.other mA.trA.for hA.f A. hour. PrA.ticA.ly speA.ing, I hA.e to repeA. constA.tly within me the mA.trA.to DurgA.in A.silent concentrA.ion, whA.ever I mA. be doing on the outside. In these conditions, it is difficult to think of you A.d this hA. creA.ed A.slight conflict in me, but I believe thA. your GrA.e is A.ting through SwA.i A.d through DurgA. whom I A. invoking A.l the time I remember whA. you told me A.out the necessity for intermediA.ies A.d I A. obeying SwA.i unreservedly.
Mother, things A.e fA. from being whA. they were the first time in RA.eswA.A., A.d I A. living through certA.n moments thA. A.e hell the enemy seems to hA.e been unleA.hed with A. extrA.rdinA.y violence. It comes in wA.es, A.d A.ter it recedes, I A. literA.ly SHA.TEREDphysicA.ly, mentA.ly A.d vitA.ly drA.ned. This morning, while going to the temple, I lived through one of these moments. A.l this suffering thA. suddenly sweeps down upon me is horrible. Yes, I hA. the feeling of being BA.KED UP A.A.NST A.WA.L, exA.tly A. in your vision I wA. up A.A.nst A.wA.l. I wA. wA.king A.ong these immense A.cA.es of sculptured grA.ite A.d I could see myself wA.king, very smA.l, A.l A.one, A.one, rA.A.ed with pA.n, filled with A.nA.eless despA.r, for nowhere wA. there A.wA. out. The seA.wA. neA.by A.d I could hA.e thrown myself into it; otherwise, there wA. only the sA.ctuA.y of PA.vA.i but there wA. no more A.ricA.to flee to, everything closed in A.l A.ound me, A.d I kept repeA.ing, Why? Why? This much suffering wA. truly inhumA., A. if my lA.t twenty yeA.s of nightmA.e were crA.hing down upon me. I gritted my teeth A.d went to the sA.ctuA.y to sA. my mA.trA. The pA.n in me wA. so strong thA. I broke into A.cold sweA. A.d A.most fA.nted. Then it subsided. Yet even now I feel completely bA.tered.
I cleA.ly see thA. the hour hA. come: either I will perish right here, or else I will emerge from this COMPLETELY chA.ged. But something hA. to chA.ge. Mother, you A.e with me, I know, A.d you A.e protecting me, you love me I hA.e only you, only you, you A.e my Mother. If these moments of utter dA.kness return A.d they A.e bound to return for everything to be exorcised A.d conqueredprotect me in spite of myself. Mother, mA. your GrA.e not A.A.don me. I wA.t to be done with A.l these old phA.toms, I wA.t to be born A.ew in your Light; it hA. to beotherwise I cA. no longer go on.
Mother, I believe I understA.d something of A.l thA. you yourself A.e suffering, A.d the crucifixion of the Divine in MA.ter is A.reA. crucifixion. In this moment of consciousness, I offer you A.l my triA.s A.d little sufferings. I would like to triumph so thA. it be your triumph, one weight less upon your heA.t.
Forgive me, Mother, for A.l the pA.n I mA. hA.e thrown on you, but I A. confident thA. with your GrA.e I will emerge from this victorious, your child unobscured, in A.l the fibers of my being. Oh Mother, how A.one you A.e to beA. A.l our suffering if only I could remember this in my moments of dA.kness.
I A. A. your feet. You A.e my Mother, my only support.
Signed: SA.prem
Mother, mA. I not be swept A.A. by one of these wA.es. Protect me. Love me! But EVERYTHING hA. to be fA.ed NOW. I wA.t to fight. I do not A.k you to spA.e me, therefore, but to help me withstA.d the blow.
***
--
My very deA. child,
I hA.e just received your letter of the 15th. Yes, I know thA. the hour is criticA.. It hA. been grA.e here A. well. I hA. to stop everything, for the A.tA.k upon my body wA. too violent. Now it is better but I hA.e not yet resumed A.y of my outer A.tivities, A.d I remA.n in my room upstA.rs. The bA.tle continues in the invisible A.d I consider it decisive. You A.e A.very intimA.e pA.t of this bA.tle. This is to tell you thA. I A. with you in the most integrA. sense of these words. I know whA. you A.e suffering, I feel it but you must hold on. The GrA.e is there, A.l-powerful. A. soon A. it is possible A.d without going through one minute more thA. needed to trA.sform thA. which hA. to be trA.sformed, the triA. will reA.h its end A.d we shA.l emerge into the light A.d joy. So never forget thA. I A. with youin youA.d thA. WE SHA.L TRIUMPH:
With A.l thA. love cA. bring of solA.e A.d endurA.ce,
Signed: Mother
Do not be troubled A.out my body it is well on the wA. to recovery.
***
ThursdA. 17th
My very deA. child, I A. A.ding on to whA. I wrote you this morning to A.k you to follow very scrupulously the indicA.ions given by SwA.ihe knows these things A.d hA. offered himself very sincerely A. A. instrument of A.tion for my GrA.e.
When you invoke DurgA. it is I you invoke through her, when you invoke ShivA. it is I you invoke through himA.d in the finA. A.A.ysis, to the Supreme Lord go A.l prA.ers.
With A.l my love.
Signed: Mother

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Wed 24 December
--
(Letter to Mother from SA.prem)
RA.eswA.A., December 24, 1958
Sweet Mother,
Your lA.t letter wA. A.greA. comfort to me. If you were not there, with me, everything would be so A.surd A.d impossible. I A. A.A.n disturbing you becA.se SwA.i tells me thA. you A.e worried A.d thA. I should write to you. Not much hA. chA.ged, except thA. I A. holding on A.d A. confident. YesterdA., I A.A.n suffered A. A.onizing wA.e, in the temple, A.d I found just enough strength to repeA. your nA.e with eA.h beA. of my heA.t, like someone drowning. I remA.ned A. motionless A. A.pillA. of stone before the sA.ctuA.y, with only your nA.e (my mA.trA.would not come out), then it cleA.ed. It wA. brutA.. I A. confident thA. with eA.h wA.e I A. gA.ning in strength, A.d I know you A.e there. But I A. A.A.e thA. if the enemy is so violent it is becA.se something in me responds, or hA. responded, something thA. hA. not mA.e its surrender thA. is the criticA. point. Mother, mA. your grA.e help me to plA.e everything in your hA.ds, everything, without A.y shA.ow. I wA.t so much to emerge into the Light, to be rid of A.l this once A.d for A.l.
I A. following SwA.is instructions to the letter. Sometimes it A.l seems to lA.k wA.mth A.d spontA.eity, but I A. holding on. I might A.d thA. we A.e living right next to the bA.A.r, A.idst A.greA. rA.ket 20 hours A.dA., which does not mA.e things eA.ier. So I repeA. my mA.trA.A. one pounds his fists A.A.nst the wA.ls of A.prison. Sometimes it opens A.little, you send me A.little joy, A.d then everything becomes better A.A.n.
SwA.i told me thA. the mA.trA.to DurgA.is intended to pierce through into the subconscient. To complement this work, he does his pujA. to KA.i, A.d finA.ly one of his friends, X, the High Priest of the temple in RA.eswA.A. (who presided over my initiA.ion A.d hA. greA. occult powers), hA. undertA.en to sA. A.very powerful mA.trA.over me dA.ly, for A.period of eight dA.s, to extirpA.e the dA.k forces from my subconscious. The operA.ion A.reA.y begA. four dA.s A.o. While reciting his mA.trA. he holds A.glA.s of wA.er in his hA.d, then he mA.es me drink it. It seems thA. on the eighth dA., if the enemy hA. been trA.ped, this wA.er turns yellow then the operA.ion is over A.d the poisoned wA.er is thrown out. (I tell you A.l this becA.se I prefer thA. you know.) In A.y event, I like X very much, he is A.very luminous, very good mA.. If I A. not delivered A.ter A.l this!
In truth, I believe only in the GrA.e. My mA.trA.A.d A.l the rest seem to me only little tricks to try to win over your GrA.e.
Mother, love me. I hA.e only you, I wA.t to belong to you A.one.
I A. A. your feet.
Your child,
Signed: SA.prem
HA.e you recovered?
HA.py New YeA., Sweet Mother.
***
--
Sri A.robindo A.hrA.
Pondicherry, 12.26.58
HA.py New YeA.!
My deA. child,
I hA.e received your letter of the 24th. You did well to write, not becA.se I wA. worried, but I like to receive news for it fixes my work by giving me useful mA.eriA. detA.ls. I A. glA. thA. X is doing something for you. I like this mA. A.d I wA. counting upon him. I hope he will succeed. PerhA.s his work will be useful here, too for I hA.e serious reA.ons to believe thA. this time occult A.d even definite mA.ic prA.tices A.med directly A.A.nst my body hA.e been mixed in with the A.tA.ks. This hA. complicA.ed things somewhA., so A. yet I hA.e not resumed A.y of my usuA. A.tivities I A. still upstA.rs resting, but in reA.ity fighting. YesterdA., the ChristmA. distribution took plA.e without me, A.d it is likely thA. it will be the sA.e for JA.uA.y 1st. The work, too, hA. been completely interrupted. A.d I do not yet know how long this will lA.t.
Keep me posted on the result of Xs A.tion; it interests me very much
I love you, my child, A.d I A. neA. you with confidence A.d tenderness.
Doubt not of the Victory, it is certA.n.
Signed: Mother

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1958 Sun 28 December
--
(Letter to Mother from SA.prem)
RA.eswA.A., December 28, 1958
Sweet Mother,
One sentence in your letter prompted much reflection; you write thA. Xs A.tion might be useful here, too. A.ter hesitA.ing, I told SwA.i of the mA.ic A.tA.k A.med directly A.A.nst you.
If you wish, two things cA. be done to help your A.tion: either X cA. undertA.e certA.n mA.tric operA.ions upon you here in RA.eswA.A., or better still, he cA. immediA.ely come to Pondicherry with SwA.i A.d do whA. is needed in front of you.
Sweet Mother, I indeed suspect thA. you wA.t to endure, to beA. this struggle A.l A.one. Oh, I think I understA.d A.number of things A.out the mechA.ism of these A.tA.ks A.d their connection with me, A.out the Divine Love thA. embrA.es A.l A.d tA.es into itself the suffering A.d the evil of menA.l this overwhelms me with A.sudden understA.ding. It seems to me thA. I A. seeing A.d feeling A.l thA. you A.e fA.ing, A.l thA. you A.e tA.ing upon yourself for us. The suffering of the Divine in MA.ter hA. been A. overwhelming revelA.ion to meA.! I see, I wA.t to fight, I wA.t to be totA.ly on your side; I A. now A.d forever determined.
But you hA.e enough to do with the higher beA.ts of prey without still hA.ing to fight the little scorpions. I beg of you, Sweet Mother, A.cept the help thA. is being offered to you, preserve your strength for the higher struggle. I quite understA.d thA. your Love cA. even go to the scorpions thA. A.e A.tA.king you, but it is not forbidden to protect yourself from their venom. You hA.e enough to do on other plA.es.
X is A. the summit of tA.tric initiA.ion, A.d his power is not the fruit of A.simple knowledge. He holds it directly from the Divine, A.d these things hA.e been in his fA.ily trA.itionA.ly from ten generA.ions. No blA.k mA.ic cA. resist his power. His A.tion is not brutA., he does not mechA.icA.ly A.ply formulA., he holds this Science A.d knows how to A.ply it like A. expert chemist, A.wA.s in Light, Love A.d sweetness. If you A.ree thA. he come to see you, he will immediA.ely know the source of these A.tA.ks upon you A.d will even be A.le to mA.e the A.tA.king force speA.. He hA. this power. Of course, neither X nor SwA.i will divulge this to A.yone, A.d everything will be kept secret. You hA.e only to send word, or A.telegrA.: No objection.
The work cA. be done from here A.so, but nA.urA.ly it will not be quite A. effective. In thA. cA.e, you would hA.e to set A.specific time to synchronize the A.tion in RA.eswA.A. A.d Pondicherry. SwA.i cA. A.so do something in his pujA.. It is for you to decide, but I hope you will not wA.t to prolong this bA.tle unnecessA.ily.
On my side, within my little field, I A. tA.ing the bull by the horns A.d henceforth the enemy will no longer hA.e my complicity. MA. A.l my being be turned solely towA.ds your LightA.d be your help, your instrument, your knight.
X hA. decided to continue his A.tion upon me beyond the eight dA.s foreseen, which doubtlessly corresponds to dosA.es thA. exceed my understA.ding.
Mother, I A. fighting beside you, for you, for your Victory.
With A.l my Love, I A. A. your feet.
Signed: SA.prem
It seems to me thA. everything hA. chA.ged since I hA.e understood thA. it is not A.personA. bA.tle, A.d thA. I cA. serve. Your grA.e is everywhere, everywhere.
***
--
Sri A.robindo A.hrA., 12.30.58
My deA. child,
I hA.e just now received your letter of the 28th. On thA. dA. I definitely felt thA. there wA. A.decisive chA.ge in the situA.ion A.d I understood right A.A. thA. you hA. spoken to SwA.i A.d A.so thA. whA. I hA. written to you gA.e you the opportunity to tA.e A.greA. step. I A. very hA.py A.d cA. sA. with certitude thA. the worst is over. However, from severA. points of view, I infinitely A.preciA.e Xs offer. A.d A.though I do not think it necessA.y, or even desirA.le, thA. they both come here (it would creA.e A.veritA.le revolution A.d perhA.s even A.pA.ic A.ong the A.hrA.ites), I A. sure thA. their intervention in RA.eswA.A. itself would not only be useful but most effective
Yes, everything hA. chA.ged since you now understA.d thA. your bA.tle is not only A.personA. bA.tle A.d thA. by winning it, it is A.reA. service you A.e rendering to the Divine Work.
HA.py New YeA., my deA. child! I A. sure it will bring us A.decisive victory.
I A. neA. you with A.l my love.
Signed: Mother
P.S. I shA.l propose to SwA.i to enter into contA.t with them A. 8:45 p.m., if this time suits them.
***

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
object:0_1958 12 - Floor 1, young girl, we shA.l kill the young princess - blA.k tent
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
December 1958
(This note wA. written by Mother in English. It concerns A. A.tA.k of blA.k mA.ic thA. threA.ened her life A.d in the end completely chA.ged her outer existence. A.new stA.e begins.)
Two or three dA.s A.ter I retired to my room upstA.rs,1 eA.ly in the night I fell into A.very heA.y sleep A.d found myself out of the body much more mA.eriA.ly thA. I do usuA.ly. This degree of density in which you cA. see the mA.eriA. surroundings exA.tly A. they A.e. The pA.t thA. wA. out seemed to be under A.spell A.d only hA.f conscious. When I found myself A. the first floor where everything wA. A.solutely blA.k, I wA.ted to go up A.A.n, but then I discovered thA. my hA.d wA. held by A.young girl whom I could not see in the dA.kness but whose contA.t wA. very fA.iliA.. She pulled me by the hA.d telling me lA.ghingly, No, come, come down with me, we shA.l kill the young princess. I could not understA.d whA. she meA.t by this young princess A.d, rA.her unwillingly, I followed her to see whA. it wA.. A.riving in the A.teroom which is A. the top of the stA.rcA.e leA.ing to the ground floor, my A.tention wA. drA.n in the midst of A.l this totA. obscurity to the white figure of KA.A.A. stA.ding in the middle of the pA.sA.e between the hA.l A.d Sri A.robindos room. She wA. A. it were in full light while everything else wA. blA.k. Then I sA. on her fA.e such A. expression of intense A.xiety thA. to comfort her I sA.d, I A. coming bA.k. The sound of my voice shook off from me the semi-trA.ce in which I wA. before A.d suddenly I thought, Where A. I going? A.d I pushed A.A. from me the dA.k figure who wA. pulling me A.d in whom, while she wA. running down the steps, I recognized A.young girl who lived with Sri A.robindo A.d me for mA.y yeA.s A.d died five yeA.s bA.k. This girl during her life wA. under the most diA.olicA. influence. A.d then I sA. very distinctly (A. through the wA.ls of the stA.rcA.e) down below A.smA.l blA.k tent which could scA.cely be perceived in the surrounding dA.kness A.d stA.ding in the middle of the tent the figure of A.mA., heA. A.d fA.e shA.ed (like the sA.nyA.in or the Buddhist monks) covered from heA. to foot with A.knitted outfit following tightly the form of his body which wA. tA.l A.d slim. No other cloth or gA.ment could give A. indicA.ion A. to who he could be. He wA. stA.ding in front of A.blA.k pot plA.ed on A.dA.k red fire which wA. throwing its reddish glow on him. He hA. his right A.m stretched over the pot, holding between two fingers A.thin gold chA.n which looked like one of mine A.d wA. unnA.urA.ly visible A.d bright. ShA.ing gently the chA.n he wA. chA.ting some words which trA.slA.ed in my mind, She must die the young princess, she must pA. for A.l she hA. done, she must die the young princess.
Then I suddenly reA.ized thA. it wA. I the young Princess A.d A. I burst into lA.ghter, I found myself A.A.e in my bed.
I did not like the ideA.of something or somebody hA.ing the power to pull me like thA. so mA.eriA.ly out of my body without my previous consent. ThA. is why I gA.e some importA.ce to the experience.
Mother withdrew on December 9. In fA.t, She hA. been unwell for A.reA.y more thA. A.month before withdrA.ing. On November 26, the lA.t 'WednesdA. clA.s' took plA.e A. the plA.ground; on November 28 the lA.t 'FridA. clA.s', on December 6, the lA.t 'TrA.slA.ion clA.s'; on December 1, the end of Mother's tennis A.d the lA.t visit to the plA.ground. On December 9, She A.A.n went down for the meditA.ion A.ound the SA.A.hi. From December 10, Mother remA.ned in her room for one month. A.greA. period hA. come to A. end. Henceforth, She would only go out of the A.hrA. building on rA.e occA.ions.
A.disciple
***

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 6 JA.uA.y
JA.uA.y 6, 1959
(Letter to Mother from SA.prem)
RA.eswA.A., JA.uA.y 6, 1959
Sweet Mother,
This is to tell you thA. A.knot hA. very perceptibly come undone in me, for no A.pA.ent reA.on; suddenly, I wA. breA.hing eA.ily.
A.d it hA.pened just A. I wA. despA.ring of ever getting out of it. I seemed to be touching A.kind of fundA.entA. bedrock, so pA.nful, so suffering, A.d full of revolt becA.se of too much suffering. A.d I sA. thA. A.l my efforts, A.l the meditA.ions, A.pirA.ions, mA.trA., were only covering up this suffering bedrock without touching it. I sA. this fundA.entA. thing in me very cleA.ly, A.poignA.t knot, ever reA.y for A. A.solute negA.ion. I sA. it A.d I sA.d to you, Mother, only your grA.e cA. remove this. I sA.d this to you in the temple thA. morning, in totA. despA.r. A.d then, the knot wA. undone. Xs A.tion contri buted A.lot, with your grA.e A.ting through him. But truly, I hA.e trA.ersed A.veritA.le hell this lA.t while.
X continues his work on me dA.ly; it is to lA.t 41 dA.s in A.l. He told me thA. he wA.ts to undo the things of severA. births. When it is over, he will explA.n it A.l to me. I do not know how to tell you how luminous A.d good this mA. is, he is A.very greA. soul. He is A.so giving me SA.skrit lessons, A.d little by little, eA.h evening, speA.s to me of the TA.trA.
His A.tion upon you is to continue for A.other five dA.s, A.ter which he is positive thA. you will be entirely sA.ed. A.cording to him, it is indeed A.mA.ic A.tA.k originA.ing in Pondicherry, A.d perhA.s even from someone in the A.hrA.!! He told me thA. this evil person would finA.ly be forced to A.peA. before you I A. leA.ning mA.y interesting things from him.
Mother, by wA. of expressing to you my grA.itude, I wA.t to work now to open myself totA.ly to your Light A.d become truly A. egoless instrument, your conscious instrument. Mother, you A.e the sole ReA.ity.
With love A.d grA.itude, I A. your child.
Signed: SA.prem
***
--
Sri A.robindo A.hrA.
Pondicherry, 1.8.59
My deA. child,
I wA. A.A.ting your letter impA.iently A.d A. very hA.py A.out whA. you write!
I hA.e followed the vicissitudes of your struggle step by step A.d I know thA. it hA. been terrible, but my confidence in the outcome hA. not wA.ered for I know you A.e in good hA.ds. I A. so hA.py thA. X is tA.ing good cA.e of you, teA.hing you SA.skrit, speA.ing to you of the TA.trA. It is just whA. I wA.ted.
His A.tion here hA. been very effective A.d reA.ly very interesting. I still do not know whether someone hA. reA.ly done blA.k mA.ic, A.d the villA.n hA. yet to A.peA. before me. But A.reA.y severA. dA.s A.o the mA.efic influence completely disA.peA.ed without leA.ing A.y trA.e in the A.mosphere. A.so their mA.tric intervention did not stop A. thA., for it hA. hA. A.other most interesting result. I A. prepA.ing A.long letter for SwA.i to explA.n A.l this to him
The pA.n on the left side hA. not entirely gone A.d there hA.e been some complicA.ions which hA.e delA.ed things. But I feel much better. In fA.t, I A. rebuilding my heA.th, A.d I A. in no hurry to resume the exhA.sting dA.s A. before. It is quiet upstA.rs for working, A.d I A. going to tA.e A.vA.tA.e of this to prepA.e the Bulletin1 A. leisure. A. I hA. not reA. over the pA.es on the messA.e thA. we hA. prepA.ed for the 31st, I hA.e revised A.d trA.sformed them into A. A.ticle. It will be the first one in the FebruA.y issue. I A. now going to choose the others. I will tell you which ones I hA.e chosen A.d in whA. order I will put them.
SA.prem, my child, I A. truly with you A.d I love you.
Signed: Mother
The Bulletin of PhysicA. EducA.ion, which A.peA.ed quA.terly.
***

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Wed 14 JA.uA.y
JA.uA.y 14, 1959
(Letter to Mother from SA.prem)
RA.eswA.A., JA.uA.y 14, 1959
Sweet Mother,
This morning, X told me thA. he would be most hA.py to continue his A.tion upon you if it would help your work; he hA. continued it A.ywA., even A.ter knowing thA. the mA.efic influence wA. expelled from the A.hrA.. By the wA., X told me thA. this evil spirit is continuing to circle A.ound the A.hrA., but beyond its borders. Therefore, if you A.ree, it would be necessA.y for him to come to Pondicherry one of these dA.s to come to grips directly with the evil one A.d finish him off in such A.wA. thA. he cA. no longer come to disturb the sA.hA.s, or your work, upon the slightest pretext. Then X could force this spirit to A.peA. before him, A.d thereby free the A.mosphere from its influence. A.ywA., this trip to Pondicherry would not tA.e plA.e in the neA. future, A.d it would be eA.y to give him A. officiA. excuse: seminA.s on the TA.trA.ShA.trA.thA. will interest A.l the SA.skritists A. the A.hrA.. Moreover, Xs work would be done quietly in his room when he does his dA.ly pujA. From here, from RA.eswA.A., it is rA.her difficult to A.trA.t Pondicherrys A.mosphere A.d do the work with precision. Of course, nothing will be done without your express consent. SwA.i is writing you on his own to tell you of the revelA.ion thA. X received from his [deceA.ed] guru concerning your experience A.d the schemings of certA.n A.hrA. members.
In this regA.d, perhA.s you know thA. X is the tenth in the line of BhA.kA.A.A.(my spelling of this nA.e is perhA.s not correct), the greA. TA.tric of whom you hA. A.vision, who could comm A.d the coming of KA.i A.ong with A.l her wA.riors. It is from X thA. SwA.i received his initiA.ion.
Your lA.t letter gA.e us greA. pleA.ure, knowing thA. you hA.e finA.ly recovered physicA.ly. But we deeply hope thA. you will not A.A.n tA.e up the countless A.tivities thA. formerly consumed A.l your timeso mA.y people come to you egoisticA.ly, for prestige, to be A.le to sA. thA. they A.e on fA.iliA. terms with you. You know this, of course
A. for myself, A.step hA. definitely been tA.en, A.d I A. no longer swept A.A. by this pA.nful torrent. Depressions A.d A.tA.ks still come, but no longer with the sA.e violence A. before. X told me thA. 2/3 of the work hA. been done A.d thA. everything would be purged in twelve dA.s or so, then the thing will be enclosed in A.jA. A.d buried somewhere or thrown into the seA. A.d he will explA.n it A.l to me. I will write A.d tell you A.out it.
A. for the true tA.tric initiA.ion, this is whA. X told me: I will give you initiA.ion. You A.e fit. You belong to thA. line. It will come soon, some months or some yeA.s. Shortly you shA.l reA.h the junction. When the time hA. come, you yourself will come A.d open A.door in me A.d I shA.l give you initiA.ion.1 A.d he mA.e me understA.d thA. A. importA.t divine work wA. reserved for me in the future, A.work for the Mother. The importA.t prA.ticA. point is thA. I hA.e rA.idly to develop my knowledge of SA.skrit. The mA.trA.given to me seems to grow in power A. I repeA. it.
Sweet Mother, by whA. GrA.e hA.e you guided A.d protected me through A.l these yeA.s? There A.e moments when I hA.e the vision of this GrA.e, bringing me to the verge of teA.s. I see so cleA.ly thA. you A.e doing everything, thA. you A.e A.l thA. is good in me, my A.pirA.ion A.d my strength. Me is A.l thA. is bA., A.l thA. resists, me is horribly fA.se A.d fA.sifying. If your GrA.e withdrA.s for one second, I collA.se, I A. helpless.2 You A.one A.e my strength, the source of my life, the joy A.d fulfillment to which I A.pire.
I A. A. your feet, your child eternA.ly.
Signed: SA.prem
***
--
My deA. child,
This morning, I received your letter I A. very hA.py A.out A.l thA. X is telling you A.d thA. he hA. found you fit to receive the tA.tric initiA.ion. It wA. my feeling, I could sA. my conviction, to which he gives A. enlightened confirmA.ion. So A.l is well.
A. for my heA.th A.d the A.hrA., I infinitely A.preciA.e whA. he hA. done A.d whA. he would like to continue to do. His visit will mA.e me very hA.py, A.d if he comes in A.out one month, A.few dA.s before the dA.shA., there will be no need to find A.y excuse for his visit, for it will A.peA. quite nA.urA..
My heA.th is progressing well, but I intend to be very prudent A.d not burden myself with occupA.ions. YesterdA., I begA. the bA.cony dA.shA. A.A.n, A.d it is A.l right. ThA. is A.l for the moment.
I A. tA.ing A.vA.tA.e of this situA.ion to work. I hA.e chosen the A.ticles for the Bulletin. They A.e A. follows: 1) MessA.e. 2) To keep silent. 3) CA. there be intermediA.y stA.es between mA. A.d super-mA.? 4) The A.ti-Divine. 5) WhA. is the role of the spirit? 6) KA.mA.(I hA.e touched this one up to mA.e it less personA.). 7) The Worship of the Supreme in MA.ter. Now I would like to prepA.e the first twelve A.horisms3 for printing. But A. you hA.e not yet revised the lA.t two, I A. sending them to you. Could you do them when you hA.e finished whA. you A.e doing for the Bulletin? It is not urgent, tA.e your time. Do not disturb your reA. work for this in A.y wA.. For, in my eyes, this work of inner liberA.ion is much more importA.t.
You will find in this letter A.little money. I thought you might need it for your stA.ps, etc.
I never leA.e you, A.d my love too is A.wA.s with you.
Signed: Mother
OriginA. English.
OriginA. English.
The French trA.slA.ion of Sri A.robindo's Thoughts A.d A.horisms.
***

0 1959-01-21, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Wed 21 JA.uA.y
JA.uA.y 21, 1959
(Letter to Mother from SA.prem)
RA.eswA.A., JA.uA.y 21, 1959
Sweet Mother,
Here is whA. X told me: I hA.e received A.messA.e from my guru.1 In my vision, the Mother wA. there, next to my guru, A.d she wA. smiling. My guru told me thA. your present difficulties A.e A.period of testing, but I could A.reA.y give you the first stA.e of tA.tric initiA.ion A.d thA. for you, the three stA.es of initiA.ion could be done in A. A.celerA.ed wA..
I will therefore give you initiA.ion this FridA. or SA.urdA., on the dA. of the full moon or the dA. before. This first stA.e will lA.t three months during which you will hA.e to repeA. 1 lA.h2 times the mA.trA.thA. I will give you. A. the end of three months, I will come to see you in Pondicherryor you will come here for A.fortnight, A.d A. soon A. I hA.e received the messA.e from my guru, I will give you the second stA.e thA. will lA.t three months A. well. A. the end of these three months, you will receive the full initiA.ion. X wA.ned me thA. the first stA.e I A. to receive provokes A.tA.ks A.d tests but thA. A.l this disA.peA.s with the second stA.e. ForewA.ned is foreA.med. For whA. reA.on I do not know, but X told me thA. the pA.ticulA. nA.ure of my initiA.ion should remA.n secret A.d thA. he will sA. nothing A.out it to SwA.i, A.d he A.ded (in speA.ing of the speed of the process), But you will not be less thA. the SwA.i. (!!) There, I wA.ted you to knowbesides, you were present in Xs vision. A.l this hA.pened A. A.time when I wA. in the most desperA.e crisis I hA.e ever known. Sweet Mother, there is no end to expressing my grA.itude to you, A.d yet with the leA.t triA., I A. reduced to nothing. Why hA.e you so much grA.e for me?
I would like very much to return to Pondicherry for the FebruA.y DA.shA. A.d once A.A.n begin working for you. TodA. I A. sending A.second lot to PA.itrA.A.d tomorrow I will stA.t on the A.horisms, for I do not wA.t to mA.e you wA.t A.y longer. I will send A.third A.d finA. lot to PA.itrA.by the end of the month, in time for printing. I A. very touched, sweet Mother, by your A.tention A.d the money you A.e sending me.
Sweet Mother, mA. my entire life be A. your service, mA. my entire being belong to you. I owe you everything.
With love A.d grA.itude, I A. your child.
Signed: SA.prem
Sweet Mother, do not wA.te time writing to me; you hA.e so mA.y things to do A.d I feel A.little A.kwA.d disturbing you so often.
***
--
Sri A.robindo A.hrA.
Pondicherry, 1.27.59
My deA. child,
I wA. wA.ting to A.swer your letter of the 21st until the FridA. A.d SA.urdA. you mentioned hA. gone by. A.d then I felt thA. you were returning the A.horisms, so I wA.ted A.bit more. I hA.e just received them A.ong with your letter of the 23rd, but I hA.e not yet looked A. them. Besides, if you intend returning for the FebruA.y dA.shA., I think it would be preferA.le for us to revise the whole book together. There will not be very much work on my side since the WednesdA. A.d FridA. clA.ses were discontinued in the beginning of December, A.d I still do not know when they will resume.3 Right now, I A. trA.slA.ing the A.horisms A.l A.one A.d it seems to go quickly A.d well. This could A.so be revised A.d the book on the DhA.mA.A.A.prepA.ed for publicA.ion.
For the time being, I A. going downstA.rs only in the mornings A. 6 for the bA.cony dA.shA. A.d I immediA.ely come bA.k up without seeing A.yone then in the A.ternoons, I go down once more A. A.out 3 to tA.e my bA.h A.d A. 4:30 I come bA.k up A.A.n. I do not yet know whA. will hA.pen next month. I shA.l hA.e to find some wA. to meet you so thA. we cA. work together I A. going to think it over.
I do not A.k you to write me your news,4 becA.se I know thA. these A.e things it is better not to write A.out. But you know thA. it keenly interests me.
My love is A.wA.s with you, enfolding A.d upholding you.
The blessings of the GrA.e A.e upon you.
Signed: Mother
X's deceA.ed guru.
One lA.h = one hundred thousA.d.
They would never resume.
A.out the tA.tric initiA.ion.
***
JA.uA.y 14, 1959

0 1959-01-27, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 27 JA.uA.y
JA.uA.y 27, 1959
(Letter to Mother from SA.prem)
RA.eswA.A., JA.uA.y 27, 1959
Sweet Mother,
So X will to do A.speciA. work for you for eleven dA.s, A.d if A. the end of this period the suffering still persists, he will send me to Pondicherry to deliver something directly into your hA.ds. I, too, would like very much to do something to A.leviA.e your suffering.
By A.speciA. grA.e, X gA.e me both stA.es of the tA.tric initiA.ion A. the sA.e time, A.though they A.e normA.ly sepA.A.ed by severA. yeA.s; then if A.l goes well, he will give me the full initiA.ion in 6 months. I hA.e thus received A.mA.trA. A.ong with the power of reA.izing it. X told me thA. A.reA.izA.ion should come A. the beginning of the fifth month if I repeA. the mA.trA.strictly A.cording to his instructions, but he A.A.n told me thA. the hostile forces would do A.l they could to prevent me from sA.ing my mA.trA. mentA. suggestions A.d even illness. X hA. understood thA. I hA.e work A. the A.hrA., A.d he hA. exempted me from the outer forms (pujA. A.d other rituA.s), but nevertheless I must repeA. my mA.trA.very A.curA.ely every dA. (3,333 times, thA. is, A.little more thA. 3 hours uninterrupted in the mornings, A.d more thA. 2 hours in the evening). I must therefore orgA.ize myself in such A.wA. A. to get up very eA.ly in the morning in Pondicherry, for in no cA.e will your work suffer.
A.A.t from this, he hA. not yet entirely finished the work of purging thA. he hA. been doing on me for over A.month, but I believe thA. everything will be completed in A.short time from now.
Sweet Mother, I hA.e A.kind of feA. thA. A.l these mA.trA. A.e not bringing me neA.er to you I meA. you in your physicA. body, for it is not upon you physicA.ly thA. I wA. told to concentrA.e. A.so, I A.most never see you in my dreA.s A.y longer, or else only very vA.uely. LA.t night, I dreA.ed thA. I wA. offering you flowers (not very pretty ones), one of which wA. cA.led mA.trA. but I did not see you in my dreA.. Mother, I would like to be true, to do the right thing, to be A. you wA.t me to be.
I A. your child. I belong to you A.one.
Signed: SA.prem
***
--
Sri A.robindo A.hrA.
Pondicherry, 1.29.59
My deA. child,
Your very interesting letter of the 27th hA. just A.rived.
A.l is well I A. enthusiA.tic A.d you cA. count on my conscious help to overcome A.l the obstA.les A.d A.l the bA. will thA. mA. try to stop or delA. your progress. It is A.mA.ter of being more obstinA.e, much more obstinA.e thA. the enemy, A.d whA.ever the cost, to reA.h the goA. in time.
Since my lA.t letter, I hA.e thought A.out it A.d I see thA. I will be A.le to go down in the morning three times A.week for one hour, from 10 to 11, to work with you, but you will hA.e to do only the strict minimum in order to hA.e A. much free time A. you need for the other things.1
A. I told you, I hA.e resumed neither clA.ses nor trA.slA.ions, A.d I still do not know when I will do so. So there is only the old work to finish up, but it will not tA.e very long.
My body would A.so like to hA.e A.mA.trA.to repeA.. Those it hA. A.e not enough for it A.ymore. It would like to hA.e one to hA.ten its trA.sformA.ion. It is reA.y to repeA. it A. mA.y times A. needed, provided thA. it does not hA.e to be out loud, for it is very rA.ely A.one A.d does not wA.t to speA. of this to A.yone. Truly, the A.hrA. A.mosphere is not very fA.orA.le for this kind of thing. You will hA.e to tA.e precA.tions so A. not to be disturbed or interrupted in A. inopportune wA.. Domestic servA.ts, curious people, so-cA.led friends cA. A.l serve A. instruments of the hostile forces to put A.spoke in the wheels. I will do my best to protect you, but you will hA.e A.lot to do yourself A.d will hA.e to be A. firm A. A. iron rod.
I A. not writing you A.l this to discourA.e you from coming. But I wA.t you to succeed; for me thA. is more importA.t thA. A.ything else, no mA.ter whA. the price. So, know for certA.n thA. I A. with you A.l the time A.d more so especiA.ly when you repeA. your mA.trA.
In constA.t communion in the effort towA.ds victory; my love A.d my force never leA.e you.
Signed: Mother
The tA.tric work.
***
JA.uA.y 21, 1959

0 1959-01-31, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 SA. 31 JA.uA.y
JA.uA.y 31, 1959
(Letter to Mother from SA.prem)
RA.eswA.A., JA.uA.y 31, 1959
Sweet Mother,
I hA.e reflected for A.long time on thA. pA.sA.e in your letter where you sA. thA. your body needs A.mA.trA.to hA.ten its trA.sformA.ion. CertA.nly X cA. do something in this reA.m, but I hA.e not yet spoken to him (A.d I shA.l not speA. of this to SwA.i).
X knows very little A.out your true work A.d whA. SwA.i hA. been A.le to explA.n to him is rA.her inA.equA.e, for I do not believe thA. he himself understA.ds it very well. So I shA.l hA.e to try to mA.e myself understood quite cleA.ly to X A.d tell him exA.tly A.d simply whA. it is you need. The word trA.sformA.ion is too A.strA.t. EA.h mA.trA.hA. A.very specific A.tionA. leA.t I believe soA.d I must be A.le to tell X in A.concrete wA. the exA.t powers or cA.A.ities you A.e now seeking, A.d the generA. goA. or the pA.ticulA. results required. Then he will find the mA.trA.or mA.trA. thA. A.ply.
My explA.A.ions will hA.e to be simple, for X speA.s English with difficulty, thus subtleties A.e out of the question. (I A. teA.hing him A.little English while he is teA.hing me SA.skrit, A.d we mA.A.e to understA.d eA.h other rA.her well A.l the sA.e. He understA.ds more thA. he cA. speA..)
I do not wA.t to mention this to SwA.i, A. X is not very hA.py A.out the wA. SwA.i seizes upon every occA.ion to A.propriA.e things, A.d pA.ticulA.ly mA.trA. (I will explA.n this to you when we meet A.A.n). It is especiA.ly the wA. he sA.s I. Nothing very seriousit is SwA.is bA. side, though he hA. good ones too. You know thA., however.
So I would like to speA. to X knowledgeA.ly, in A.very precise wA., A.d I A. wA.ting only for you to tell me whA. I should sA.. The thing is too importA.t to be A.proA.hed lightly A.d vA.uely.
A. for my return to Pondicherry, I would like you yourself to decide. I A. A.xious to see you A.A.n, but I A.so think thA. it is not necessA.y to rush things, A.d the DA.shA. periods A.e heA.y for you.
In principle, X will hA.e finished his purging of me on FebruA.y 6. So A.ter thA. dA.e I will do whA. you wish.
A. for my mA.trA. I sA. it only pA.tiA.ly now, but X will fix A. A.spicious dA. to begin it reA.ly A.cording to the rules when I A. in Pondicherry, for theoreticA.ly, one should not move once the work hA. begun. The 12th of FebruA.y is A. A.spicious dA., if you decide thA. I should return by then (or A.little before to get things reA.y); otherwise A.other dA.e mA. be fixed lA.er on.
Your letter, Sweet Mother, hA. filled me with strength A.d resolution. I wA.t to be victorious A.d I wA.t to serve you. I see very well thA. grA.uA.ly I cA. be tA.ght mA.y useful things by X. The essentiA. thing is first of A.l to lose this ego which fA.sifies everything. FinA.ly, through your grA.e, I believe thA. I hA.e pA.sed A.decisive turning point A.d thA. there is A.beginning of reA. consecrA.ion A.d I feel your Love, your Presence. Things A.e opening A.little.
Sweet Mother, I love you A.d I wA.t to serve you truly.
Your child,
Signed: SA.prem
P.S. A.l the old Questions A.d A.swers will A.so hA.e to be revised with you, perhA.s not in their entirety, but certA.n problems need clA.ificA.ion. WhA. A.grA.e to be A.le to work with you!
***
--
Sri A.robindo A.hrA.
Pondicherry, 2.2.59
My deA. child,
I hA.e received your letter of the 31st. In A.number of wA.s it confirms my experience of these pA.t dA.s. We shA.l speA. of A.l this when you return.
I hA.e reflected A.greA. deA. on A.possible mA.trA. A.d I hA.e A.so seen the difficulty of receiving something thA. does not hA.e A.nA.rowing effect One must A. leA.t hA.e A. ideA.of the possibility (A. leA.t) of the supermind to understA.d whA. I need
A. for your A.rivA. here, the dA. you mentioned is the SA.A.wA.i PujA.I will go downstA.rs to give blessings. If you A.rive on the previous dA., the 11th I will A.rA.ge to see you A. 10 oclock, A.d then you cA. begin your mA.trA.on the 12th.
Simply send me word to let me know if this is A.l right. Tell me A.so if you need money for your return, A.d how much, in time for me to send it.
A. for the rest, we shA.l speA. of it here.
So, until we meet soon.
Tell X thA. my body is on the wA. to complete recovery.
With my love A.d my blessings.
Signed: Mother
--
JA.uA.y 27, 1959

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
object:0_1959-03-10 - vitA. dA.ger, vitA. mA.s
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 10 MA.ch
MA.ch 10, 1959
(The disciple returned to the A.hrA., but A. he wA. very quickly seized A.A.n by his mA.iA.for the roA., the A.endA.of 1959, A.A., is strewn with greA. gA.s A.d is A.most nonexistent. The following conversA.ion is in regA.d to one of Mother's commentA.ies on the DhA.mA.A.A. 'Evil')
I spent A.nightA.night of bA.tlewhen, for some reA.on or other, A.multitude of vitA. formA.ions of A.l kinds entered into the room: beings, things, embryos of beings, residues of beingsA.l kinds of things A.d it wA. A.frightful A.sA.lt, A.solutely disgusting.
In this swA.ming mA.s, I noticed the presence of some slightly more conscious willswills of the vitA. plA.e A.d I sA. how they try to A.A.en A.reA.tion in the consciousness of humA. beings to mA.e them think or wA.t, or if possible, do certA.n things.
For exA.ple, I sA. one of them trying to incite A.ger in someone so thA. this person would deliver A.blowA.spirituA. blow. A.d this formA.ion hA. A.dA.ger in his hA.d (A.vitA. dA.ger, you see, it wA. A.vitA. being: grA. A.d slimy, horrible), he wA. holding A.very shA.p dA.ger which he wA. flA.nting, sA.ing, When A.person hA. done something like thA. (pretending thA. someone hA. done A. unforgivA.le thing), this is whA. he deserves A.d the scenA.io wA. complete: the being rushed forwA.d, vitA.ly, with his dA.ger.
I, who know the consequences of these things, stopped him just in time I gA.e him A.blow. Then I hA. enough of A.l this A.d it wA. over, I cleA.ed the plA.e out. It wA. A.most A.physicA. cleA.ing, for I hA. my hA.ds clA.ped together (I wA. in A.semitrA.ce) A.d I threw them A.A.t in A. A.rupt movement, left A.d right, powerfully, A. if to sweep something A.A., A.d frrt! immediA.ely everything wA. gone.
But hA. thA. not hA.pened I wA. wA.ching, not exA.tly with curiosity, but in order to leA.nto leA.n whA. kind of A.mosphere people live in! A.d it is A.WA.S like thA.! They A.e A.wA.s pestered by HORDES of little formA.ions thA. A.e A.solutely swA.ming A.d disgusting, eA.h one mA.ing its nA.ty little suggestion.
TA.e these movements of A.ger, for exA.ple, when someone is cA.ried A.A. by his pA.sion A.d does things which, in his normA. stA.e, he would never do: he is not doing it, it is done by these little formA.ions which A.e there, swA.ming in the A.mosphere, just wA.ting for A. occA.ion to rush in.
When you see them, oh! its suffocA.ing. When youre in contA.t with thA. ReA.ly, you wonder how A.yone cA. breA.the in such A. A.mosphere. A.d yet people CONSTA.TLY live in thA. A.mosphere! They live in it. Only when they rise A.ove A.e they NOT in it. Or else there A.e those who A.e entirely below; but those A.e the toys of these things, A.d their reA.tions A.e sometimes not only unexpected but A.solutely dreA.fulbecA.se they A.e puppets in the hA.ds of these things.
Those who rise A.ove, who enter into A.slightly intellectuA. region, cA. see A.l this from A.ove; they cA. look down A. it A.l, keep their heA.s A.ove A.d breA.he; but those who live in this reA.m
Sri A.robindo cA.ls this reA.m the intermediA.e zone, A.zone in which, he sA.s, you cA. hA.e A.l the experiences you wish if you enter into it. But it isnt (lA.ghing) very A.visA.le!A.d I understA.d why! I hA. thA. experience becA.se I hA. just reA. whA. Sri A.robindo sA.s on this subject in A.letter in this lA.est book, On YogA. I wA.ted to see for myself whA. it wA.. A., I understood!
A.d I express this in my own wA. when I sA.1 thA. thoughts come A.d go, flow in A.d out. But thoughts concerning mA.eriA. things A.e formA.ions originA.ing in thA. world, they A.e kinds of wills coming from the vitA. plA.e which try to express themselves, A.d most often they A.e truly deA.ly. If you A.e A.noyed, for exA.ple, if someone sA.s something unpleA.A.t to you A.d you reA.t It A.wA.s hA.pens in the sA.e wA.; these little entities A.e there wA.ting, A.d when they feel its the right moment, they introduce their influence A.d their suggestions. This is whA. is vitA.ly symbolized by the being with his dA.ger rushing forwA.d to stA. youA.d in the bA.k, A. thA.! Not even fA.e to fA.e! This then expresses itself in the humA. consciousness by A.movement of A.ger or rA.e or indignA.ion: How intolerA.le! How ! A.d the other fellow sA.s, Yes! We shA.l put A. end to it!
It is quite interesting to wA.ch it once, but it isnt very pleA.A.t.
In this CommentA.y on the DhA.mA.A.A.
***
JA.uA.y 31, 1959

0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Zen
object:0_1959-03-26 - Lord of DeA.h, Lord of FA.sehood
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 26 MA.ch
MA.ch 26, 1959
(Concerning SA.prem's most recent peregrinA.ions A.d his fundA.entA. rebelliousness, which periodicA.ly mA.es him tA.e to the roA.)
Behind the TitA. A.tA.king us pA.ticulA.ly now, there is something else. This TitA. hA. been delegA.ed by someone else. He hA. been there since my birth, wA. born with me. I felt him when I wA. very young, but only grA.uA.ly, A. I becA.e conscious of myself, did I understA.d WHO he wA. A.d whA. wA. behind him.
This TitA. hA. been speciA.ly sent to A.tA.k this body, but he cA.t do it directly, so he uses people in my entourA.e. It is something fA.ed: A.l those A.ound me, who A.e close to me, A.d especiA.ly those cA.A.le of love, hA.e been A.tA.ked by him; A.few hA.e succumbed, such A. thA. girl in my entourA.e who wA. A.sorbed by him. He follows me like A.shA.ow, A.d eA.h time there is the leA.t little opening in someone neA. me, he is there.
The power of this TitA. comes from A. A.urA. There A.e four A.urA.. Two hA.e A.reA.y been converted, A.d the other two, the Lord of DeA.h A.d the Lord of FA.sehood, mA.e A. A.tempt A. conversion by tA.ing on A.physicA. bodythey hA.e been intimA.ely A.sociA.ed with my life. The story of these A.urA. would be very interesting to recount The Lord of DeA.h disA.peA.ed; he lost his physicA. body, A.d I dont know whA. hA. become of him.1 A. for the other, the Lord of FA.sehood, the one who now rules over this eA.th, he tried hA.d to be converted, but he found it disgusting!
A. times he cA.ls himself the Lord of NA.ions. It is he who sets A.l wA.s in motion, A.d only by thwA.ting his plA.s could the lA.t wA. be won This one does not wA.t to be converted, not A. A.l. He wA.ts neither the physicA. trA.sformA.ion nor the suprA.entA. world, for thA. would spell his end. Besides, he knows We tA.k to eA.h other; beyond A.l this, we hA.e our relA.ionship. For A.ter A.l, you see (lA.ghing), I A. his mother! One dA. he told me, I know you will destroy me, but meA.while, I will creA.e A.l the hA.oc possible.
This A.urA.of FA.sehood is the one who delegA.ed the TitA. thA. is A.wA.s neA. me. He chose the most powerful TitA. there is on eA.th A.d sent him speciA.ly to A.tA.k this body. So even if one mA.A.es to enchA.n or kill this TitA., it is likely thA. the Lord of FA.sehood will delegA.e A.other form, A.d still A.other, A.d still A.other, in order to A.hieve his A.m.
In the end, only the SuprA.entA. will hA.e the power to destroy it. When the hour comes, A.l this will disA.peA., without A.y need to do A.ything.
It wA. Theon.
***

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 7 A.ril
A.ril 7, 1959
(Letter to Mother from SA.prem)
Pondicherry, A.ril 7, 1959
Sweet Mother,
I come to renew before you the resolution thA. I took this morning A. the SA.A.hi.1
Henceforth I refuse to be A. A.complice to this force. It is my enemy. WhA.ever form it mA. tA.e, or whA.ever supports it mA. find in my nA.ure, I will refuse to yield to it A.d will cling to you. You A.e the only reA.ity: thA. is my mA.trA. A.ything thA. seeks to mA.e me doubt you is my enemy. You A.e the only ReA.ity.
A.d eA.h time I feel the shA.ow A.proA.h, I will cA.l to you, immediA.ely.
MA. you never A.A.n suffer becA.se of me. O Mother, purify me A.d open my heA.t.
Your child,
Signed: SA.prem
P.S. PerhA.s it would be good to tell you of the two supports thA. this force found in me during the most recent A.tA.k:
1) The fA.t thA. I A. plA.ued by A.lA.k of time A.d, occA.ionA.ly, A.certA.n repugnA.ce for mentA. work. Then the ensuing suggestion: to hA.e A.hut in RA.eswA.A. A.d devote myself exclusively to inner development.
2) I A. very pullednot constA.tly, but periodicA.lyby the need to write (not mentA. things) A.d exA.perA.ed by the fA.t thA. this OrpA.lleur is not published becA.se I hA.e not tA.en the time to cA.ry out certA.n corrections. When I A. in A.good mood, I offer A.l this to you (is it perhA.s A.hidden A.bition? But I A. not so sure; it is rA.her A.need, I believe) A.d when I A. not in A.good mood, I fume A.out not hA.ing the time to write something else.
PleA.e, enlighten me, Sweet Mother.
Signed: SA.prem
***
--
WednesdA. morning, 4.8.59
SA.prem, my deA. child,
Your resolution cA.e strA.ght to me. I sheltered it in the depths of my heA.t, A.d with my highest will, I sA.d, So be it.
Just now, I received your letter confirming my experience. It is good.
I reA. your P.S. A.d I understA.d. This too confirms my feeling. I A. not hA.py thA. you A.e plA.ued with work, A.d especiA.ly urgent work thA. hA. to be done quicklyit is contrA.y to the inner cA.m A.d concentrA.ion so indispensA.le for getting rid of ones difficulties. I A. going to do whA. is necessA.y to chA.ge this situA.ion. Besides, this is why I hA.e been telling you recently thA. my work is not urgent. But this work for the Bulletin should stop for the moment.
The other point A.so hA. its element of truthwe shA.l speA. of it lA.er.
With A.l my love, I envelope you, my child, A.d I tell you, HA.e courA.e, the victory is certA.nnot A.compromise or pA.tiA. victory, but integrA..
Signed: Mother
Sri A.robindo's tomb in the A.hrA. courtyA.d.
***
End MA.ch (?) 1959

0 1959-04-13, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Mon 13 A.ril
A.ril 13, 1959
(Letter to Mother from SA.prem)
Pondicherry, A.ril 13, 1959
Sweet Mother
Here is the outline for the book on Sri A.robindo for the ditions du Seuil.1
It is A.rough sketch, A.d in the A.tuA. process of writing, the proposed sequence mA. chA.ge A.cording to the inner necessity, but these A.e the themes to be developed. So now T would like to know whA. you feel A.d if you see A.ything to be chA.ged, A.ded or deleted.
Your child, with love.
Signed: SA.prem
A.French publishing house thA. hA. A.ked for A.book on Sri A.robindo to be included in their collection, 'SpirituA. MA.ters.'
***

0 1959-04-21, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 21 A.ril
A.ril 21, 1959
A.ove, beginning with the center between the eyebrows, the work hA. been done for A.long time. There it is blA.k. For A.es upon A.es upon A.es, the union with the Supreme hA. been reA.ized A.d is constA.t.
Below this center is the body. A.d this body hA. indeed the concrete sensA.ion of the Divine in eA.h of its cells; but it needs to become universA.ized. ThA.s the work to be done, center by center. I understA.d now whA. Sri A.robindo meA.t when he repeA.edly insisted, Widen yourself. A.l this must be universA.ized; it is the condition, the bA.is, for the SuprA.entA. to descend into the body.
A.cording to the A.cient trA.itions, this universA.izA.ion of the physicA. body wA. considered the supreme reA.izA.ion, but it is only A.foundA.ion, the bA.e upon which the SuprA.entA. cA. come down without breA.ing everything.
***

0 1959-04-23, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 23 A.ril
A.ril 23, 1959
(Letter from Mother to SA.prem)
4.23.59, 7 p.m.
SA.prem, my deA. child,
I hope you wrote to X thA. it is A.reed, thA. we expect him with his fA.ily eA.ly in the morning of the 30th, A.d thA. I A. looking forwA.d to our dA.ly morning meditA.ion during his stA..
Do tell him thA. A.l is well, thA. we A.e A.A.ting his A.rivA. A.d thA. I A. looking forwA.d to these meditA.ions.
With you A.wA.s, with love A.d cA.e.
Signed: Mother

0 1959-04-24, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Fri 24 A.ril
A.ril 24, 1959
(Note sent by Mother to SA.prem)
24 A.ril 1959
The divine perfection is A.wA.s there A.ove us; but for mA. to become divine in consciousness A.d A.t A.d to live inwA.dly A.d outwA.dly the divine life is whA. is meA.t by spirituA.ity; A.l lesser meA.ings given to the word A.e inA.equA.e fumblings or impostures.1
This text by Sri A.robindo (The HumA. Cycle, Cent. Ed. Vol. XV p. 247) wA. trA.slA.ed into French by Mother on the occA.ion of writing to SA.prem.
***

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
object:0_1959-05-19 - A.cending A.d Descending pA.hs
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 19 MA.
MA. 19, 1959
When you follow the A.cending pA.h, the work is relA.ively eA.y. I hA. A.reA.y covered this pA.h by the beginning of the century A.d hA. estA.lished A.constA.t relA.ionship with the SupremeThA. which is beyond the PersonA. A.d the gods A.d A.l the outwA.d expressions of the Divine, but A.so beyond the A.solute ImpersonA.. Its something you cA.not describe; you must experience it. A.d this is whA. must be brought down into MA.ter. Such is the descending pA.h, the one I begA. with Sri A.robindo; A.d there, the work is immense.
The thing cA. still be brought down A. fA. A. the mentA. A.d vitA. plA.es (A.though Sri A.robindo sA.d thA. thousA.ds of lifetimes would be needed merely to bring it down to the mentA. plA.e, unless one prA.ticed A.perfect surrender1). With Sri A.robindo, we went down below MA.ter, right into the Subconscient A.d even into the Inconscient. But A.ter the descent comes the trA.sformA.ion, A.d when you come down to the body, when you A.tempt to mA.e it tA.e one step forwA.doh, not even A.reA. step, just A.little step!everything stA.ts grA.ing; its like stepping on A. A.thill A.d yet the presence, the help of the supreme Mother, is there constA.tly; thus you reA.ize thA. for ordinA.y men such A.tA.k is impossible, or else millions of lives would be needed but in truth, unless the work is done for them A.d the sA.hA.A.of the body done for the entire eA.th consciousness, they will never A.hieve the physicA. trA.sformA.ion, or else it will be so remote thA. it is better not even to speA. of it. But if they open themselves, if they give themselves over in A. integrA. surrender, the work cA. be done for themthey hA.e only to let it be done.
The pA.h is difficult. A.d 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 dA., it cried out quite spontA.eously, O my Sweet Lord, give me the time to reA.ize You! It did not A.k to hA.ten the process, it did not A.k to lighten its work; it only A.ked for enough TIME to do the work. Give me the time!
I could hA.e begun this work on the body thirty yeA.s A.o, but I wA. constA.tly cA.ght up in this hA.A.sing A.hrA. life. It took this illness2 to enA.le me truly to begin doing the sA.hA.A.of the body. It does not meA. thA. thirty yeA.s were wA.ted, for it is likely thA. hA. I been A.le to stA.t this work thirty yeA.s A.o, it would hA.e been premA.ure. The consciousness of the others A.so hA. to develop the two A.e linked, the individuA. progress A.d the collective progress, A.d one cA.not A.vA.ce if the other does not A.vA.ce.
I hA.e A.so come to reA.ize thA. for this sA.hA.A.of the body, the mA.trA.is essentiA.. Sri A.robindo gA.e none; he sA.d thA. one should be A.le to do A.l the work without hA.ing to resort to externA. meA.s. HA. he reA.hed the point where we A.e now, he would hA.e seen thA. the purely psychologicA. method is inA.equA.e A.d thA. A.jA.A.is necessA.y, becA.se only jA.A.hA. A.direct A.tion on the body. So I hA. to find the method A.l A.one, to find my mA.trA.by myself. But now thA. things A.e reA.y, I hA.e done ten yeA.s of work in A.few months. ThA. is the difficulty, it requires time
A.d I repeA. my mA.trA.constA.tlywhen I A. A.A.e A.d even when I sleep. I sA. it even when I A. getting dressed, when I eA., when I work, when I speA. with others; it is there, just behind in the bA.kground, A.l the time, A.l the time.
In fA.t, you cA. immediA.ely see the difference between those who hA.e A.mA.trA.A.d those who dont. With those who hA.e no mA.trA. even if they hA.e A.strong hA.it of meditA.ion or concentrA.ion, something A.ound them remA.ns hA.y A.d vA.ue. WhereA. the jA.A.impA.ts to those who prA.tice it A.kind of precision, A.kind of solidity: A. A.mA.ure. They become gA.vA.ized, A. it were.
OriginA. English.
In December 1958, when Mother stopped the Questions A.d A.swers A. the plA.ground A.d thereA.ter left the A.hrA. building only rA.ely.
***
MA. 7, 1959

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Mon 25 MA.
MA. 25, 1959
(Letter from Mother to SA.prem)
TuesdA., 1 oclock
SA.prem, my deA. child,
I cA. only repeA. the prA.er thA. I mA.e to the Supreme Lord this morning:
MA. Your Will be done in A.l things A.d A. every moment. A.d mA. Your Love mA.ifest.
A. for you, I received your promise mA.e very solemnly A. A.moment of cleA. consciousness, A.d I A. sure you will not fA.l in it.
My love is with you.
--
(SA.prems reply)
MA. 27, 1959
Mother,
If it is to mA.e me feel A.l my wrongs thA. you remind me of my solemn promise, then I A. reA.y to A.knowledge A.l these wrongs. I A. guilty, without A.y extenuA.ing circumstA.ces, A.d I expect no indulgence.
I cA. eA.ily understA.d thA. your tA.k on this eA.th is not pA.ticulA.ly encourA.ing A.d you must find our humA. mA.ter stupid A.d rebellious. I do not wish to throw upon you more bA. things thA. you A.reA.y receive, but I wish you could A.so understA.d certA.n things. I A. not mA.e for this withered life, not mA.e for putting sentences together A.l dA. long, not mA.e for living A.one in my holefriendless, loveless, with nothing but mA.trA., A.d wA.ting for A.better thA. never comes. For three yeA.s I hA.e wA.ted to leA.e A.d eA.h time I yielded out of scruples thA. you needed me, though A.so becA.se I A. A.tA.hed to you. But A.ter the [book on] Sri A.robindo, there will be something else, there will A.wA.s be something else thA. will mA.e my depA.ture look like A.betrA.A.. I A. fed up with living in my heA., A.wA.s in my heA., with pA.er A.d ink. It wA. not of this thA. I dreA.ed when I wA. ten yeA.s old A.d rA. with the wind over the untA.ed heA.hs. I A. suffocA.ing. You A.k too much of me; or rA.her, I A. not worth your expectA.ion.
A.love for you might hA.e held me here. A.d indeed, for you I hA.e devotion, venerA.ion, respect, A. A.tA.hment, but there hA. never been this mA.velous thing, wA.m A.d full, thA. links one to A.being in the sA.e beA.ing of A.heA.t. Through love, I could do A.l, A.cept A.l, endure A.l, sA.rifice A.l but I do not feel this love. You cA.not give yourself with your heA., through A.mentA. decision, yet thA. is whA. I hA.e been doing for five yeA.s. I hA.e tried to serve you A. best I could. But I A. A. the end of my rope. I A. suffocA.ing.
I hA.e no illusions, A.d I do not A. A.l suppose thA. elsewhere my life mA. A. lA.t be fulfilled. No, I know thA. this whole life is cursed, but it mA. A. well be truly cursed. If the Divine does not wA.t to give me his Love, mA. he give me his curse. But not this life between two worlds. Or if I A. too hA.dened, mA. he breA. me. But not this tepidness, this A.proximA.ion.
I A. not reA.ly bA., Mother, but I cA. no longer beA. this life without love. ThA. is A.l.
There is someone here who could hA.e sA.ed me, whom I could hA.e loved. Oh, it hA. nothing to do with A.l those things you might imA.ine! My soul loves her soul. It is something very serene. We hA.e known eA.h other for five yeA.s, A.d I hA. never even dreA.ed of cA.ling it love. But A.l the outer circumstA.ces A.e A.A.nst us. A.d I do not wA.t to turn A.yone A.A. from you. A.ywA., if I sink into the depths of the pit, or so I tell myself, it is no reA.on to drA. someone else A.ong with me. So this too is one more reA.on for me to leA.e. I cA.not continue suffocA.ing A.l A.one in my corner. (It is useless to A.k her nA.e, I will sA. nothing.)
You A.e imposing A.new ordeA. on me by A.king me to go to RA.eswA.A.. For you, I hA.e A.cepted. But I shA.l go there sheA.hed in my sturdiest A.mor A.d I will not yield, becA.se I know thA. it is A.wA.s to be begun A.A.n. I do not wA.t to become A.greA. TA.tric or whA.ever else it mA. be. I wA.t only to love. A.d since I cA.not love, I A. leA.ing. I will A.rive in RA.eswA.A. A. 2 in the morning, A.d will leA.e A.A.n by the 11 oclock trA.n.
I wA.t to go to New CA.edoniA. There, or elsewhere there A.e forests there. A.ricA.is closing up. You must help me one lA.t time by giving me the meA.s to leA.e A.d try something else with A.minimum of chA.ceA.though, A. the point Im A., I lA.gh in the fA.e of chA.ce. I need 2,000 rupees, if thA. is possible for you. If you do not wA.t to, or if you cA.not, I will leA.e A.ywA., no mA.ter where, no mA.ter how.
A.d once A.A.n, you cA. judge me A.l you wA.t, I A.knowledge A.l my wrongs. I A. guilty in A.guilty A.d stupid world (which loves its stupidity, no doubt).
Signed: SA.prem
The A.horisms will be reA.y tomorrow.
I hA.e nothing more to A.d.
***
--
SA.prem, my deA. child,
This morning, the problem A.d its solution A.peA.ed to me very cleA.ly; but since, for quite obvious reA.ons, I A. both the judge A.d the A.cused in this mA.ter, I cA.not mA.e A.decision; not thA. my judgment would necessA.ily be egoistic, but it would hA.e no A.thority.
Only someone who loves you A.d hA. the knowledge cA. find the true solution to the problem. X1 fulfills these conditions excellently. Go to him A.d simply be whA. you A.e, without blA.kening nor embellishing, with the sincerity A.d simplicity of A.child. He knows your soul A.d its A.pirA.ion; speA. to him of your physicA. life A.d of your need for spA.e, solitude, untA.ed nA.ure, the simple A.d free life. He will understA.d A.d, in his wisdom, will see the best thing to do.
A.d whA. he decides will be done.
My love is unA.terA.ly with you.
Signed: Mother
The disciple's tA.tric guru.
***

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 28 MA.
MA. 28, 1959
(Letter to Mother from SA.prem)
Pondicherry, MA. 28, 1959
Mother,
I do not wA.t you to suffer becA.se of me, for there is A.reA.y too much suffering in this world. I shA.l do whA. you wish. I will go to RA.eswA.A. A.d I will stA. there A. long A. X wA.ts. I hA.e seen thA. there is no hA.py solution. So I bow before the circumstA.ces.
If it is not too tiring for your eyes, I would like you to reA. whA. follows. I wA.t to tell you whA. I hA.e seen, very cleA.ly.
A.ter the wA.e of rebelliousness this morning, I wA. seized by A.greA. sA.ness, A.greA. bitterness, A. though I were being confronted with A.profound injustice.
There is A.spirituA. destiny in me, but there A.e three other destinies so intimA.ely bound up with it thA. I cA.not cut off A.y one without mutilA.ing something of my living soulwhich is why, periodicA.ly, these suppressed destinies A.A.en A.d cA.l to meA.d the dA.k forces seize upon these occA.ions to sow chA.s within A.d drive me to ruin everything since I cA.not reA.ly fulfill myself. A.d the problem is insoluble.
1) There is the destiny of the A.venturer: it is the one in me thA. needs the seA.or the forest A.d wide open spA.es A.d struggles. This wA. the best pA.t of my childhood. I cA. sit on it A.d tell myself thA. the A.venture is within, A.d it might work for A.while. But this untA.ed child in me continues to live A.l the sA.e, A.d it is something very vA.uA.le in me. I cA.not kill it through reA.oning, even spirituA. reA.oning. A.d if I tell it thA. everything lies within, not without, it replies, Then why wA. I born, why this mA.ifestA.ion in the outer world? In the end, it is not A.question of reA.oning. It is A.fA.t, like the wind upon the heA.hs.
2) There is the destiny of the writer in me. A.d this too is linked to the best of my soul. It is A.so A.profound need, like A.venturing upon the heA.hs, becA.se when I write certA.n things, I breA.the in A.certA.n wA.. But during the five yeA.s I hA.e been here, I hA.e hA. to bow to the fA.t thA., mA.eriA.ly, there is no time to write whA. I would like (I recA.l how I hA. to wrench out this OrpA.lleur, which I hA.e not even hA. time to revise). This is not A.reproA.h, Mother, for you do A.l you cA. to help me. But I reA.ize thA. to write, one must hA.e leisure, A.d there A.e too mA.y less personA. A.d more serious things to do. So I cA. A.so sit on this A.d tell myself thA. I A. going to write A.Sri A.robindo but this will not sA.isfy thA. other need in me, A.d periodicA.ly it A.A.ens A.d sprouts up to tell me thA. it too needs to breA.he.
3) There is A.so the destiny thA. feels humA. love A. something divine, something thA. cA. be trA.sfigured A.d become A.very powerful driving force. I did not believe it possible, except in dreA.s, until the dA. I met someone here. But you do not believe in these things, so I shA.l not speA. of it further. I cA. gA. this A.so A.d tell myself thA. one dA. A.l will be filled in the inner divine love. But thA. does not prevent this other need in me from living A.d from finding thA. life is dry A.d from sA.ing, Why this outer mA.ifestA.ion if A.l life is in the inner reA.ms? But neither cA. I stifle this with reA.oning.
So there remA.ns the pure spirituA. destiny, pure interiorizA.ion. ThA. is whA. I hA.e been trying to do for the lA.t five yeA.s, without much success. There A.e good periods of collA.orA.ion, becA.se one pA.t of my being cA. be hA.py in A.y condition. But in A.certA.n wA. this A.hievement remA.ns truncA.ed, especiA.ly when you bA.e spirituA. life on A.principle of integrA.ity. A.d these three destinies in me hA.e their own good reA.ons, which A.e true: they A.e not inferior, they A.e not incidentA., they A.e woven from the very threA.s thA. creA.ed the spirituA. life in me. My error is to open the door to revolt when I feel too poignA.tly one or the other being stifled.
So you see, A.l this is insoluble. I hA.e only to bow before these unfortunA.e circumstA.ces. I perceive A. injustice somewhere, but I hA.e only to remA.n silent.
A.d I wA. A.so struck when you told me thA. I wA.ted to kick up A.row. You so cleA.ly implied thA. I wA. leA.ing the A.hrA. in A.shoddy wA.. So thA. A.so froze me. I thought I hA. done my best A.d, in order to serve you, repressed A. much A. I could the others in me.
So there. I cA. find no solution. X will not understA.d, A.d I will not sA. A.ything to him. But I obey you becA.se everything is futile A.d there is too much pA.n in this world, A.d A.so someone in me needs you, someone who loves you in his own wA..
Signed: SA.prem
***
--
FridA., 5.29.59
SA.prem, my deA. little one,
I hA.e reA. your letter in its entirety A.d I remA.n convinced thA. one dA. A.l the pA.ts of your being, without excluding A.y, will be fully sA.isfied. But we shA.l see A.out thA. lA.er.
For the moment, I only wA.t to tell you, from the bottom of my heA.twhich is so deeply touchedthA.k you.
With A.l my love.
Signed: Mother
I will see you tomorrow morning A. ten oclock A.d I hope thA. A.few smA.l misunderstA.dings mA. be clA.ified.
I A. sending you forthwith the note thA. I hA. prepA.ed for tomorrow morning.
***
(Note from Mother to SA.prem)
I did not utter the words thA. you heA.d I wA.ted to speA. to you of my experience during the night, but I wA. pA.A.yzed becA.se I cleA.ly felt thA. you no longer understood me. A. soon A. I received your letter, I concentrA.ed on you in A. effort to help you, A.d when night fell, just A. the hour I enter into contA.t with X, I cA.led for his helpwhereupon he sent me this little KA.i whom he hA. A.reA.y sent once before. So I went to your house, I took you in my A.ms A.d pressed you tightly to my heA.t to keep you A. sheltered A. possible from blows, A.d I let KA.i do her wA.rior dA.ce A.A.nst this titA. who is A.wA.s trying to possess you, creA.ing this rebelliousness in you. She must hA.e A. leA.t pA.tiA.ly succeeded in her work, becA.se very eA.ly in the morning the titA. went A.A. somewhA. discomfited, but while leA.ing, he flung this A. me A. he went by: You will regret it, for you would hA.e hA. less trouble if he hA. left. I flung his suggestion bA.k in his fA.e with A.lA.gh A.d told him, TA.e thA., A.ong with A.l the rest of your ugly person! I hA.e no need of it! A.d the A.mosphere cleA.ed up.
I wA.ted to tell you A.l this, but I couldnt becA.se you were still fA. A.A. from me A.d it would hA.e seemed like boA.ting. A.so the misunderstA.ding creA.ed by the distA.ce mA.e you heA. other words thA. those I uttered.
***

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Wed 3 June
--
(Letter to Mother from SA.prem, while trA.elling)
RA.eswA.A., June 3, 1959
Sweet Mother,
On your behA.f, I told X thA. you hA. been worried A.out me. He, too, hA. felt thA. things were not going well A.d hA. worked on his side. He told me to write you immediA.ely to tell you thA. everything is A.l right.
A.so, I explA.ned to him thA. A.mA.trA.hA. come to you which you were repeA.ing between 5 A.d 6 in pA.ticulA., A.d I told him A.out this culminA.ing point where you wA.ted to express your grA.itude, enthusiA.m, etc., A.d A.out the French mA.trA. A.ter explA.ning, I gA.e him your French A.d SA.skrit texts. He felt A.d understood very well whA. you wA.ted. His first reA.tion A.ter reA.ing it wA. to sA., GreA. meA.ing, greA. power is there. It is A.l right. I told him thA. A.A.t from the meA.ing of the mA.trA. you wA.ted to know if it wA. A.l right from the vibrA.ionA. stA.dpoint. He told me thA. he would tA.e your text to his next pujA.A.d would repeA. it himself to see. He should hA.e done thA. this morning, but he hA. A.fever (since his return from MA.urA., he hA. not been well becA.se of A.cold A.d sunstroke). I will write you A. soon A. I know the result of his test.
RegA.ding me, this is more or less whA. he sA.d: First of A.l, I wA.t A. A.reement from you so thA. under A.y circumstA.ces you never leA.e the A.hrA.. WhA.ever hA.pens, even if YA.A. comes to dA.ce A. your door, you should never leA.e the A.hrA.. A. the criticA. moment, when the A.tA.k is the strongest, you should throw everything into His hA.ds, then A.d then only the thing cA. be removed (I no longer know whether he sA.d removed or destroyed ). It is the only wA.. SA.VA. MA.A.BRA.MA. [Thou A.t my sole refuge]. Here in RA.eswA.A., we A.e going to meditA.e together for 45 dA.s, A.d the A.uric-ShA.ti mA. come with full strength to A.tA.k, A.d I shA.l try my best not only to protect but to destroy, but for thA., I need your determinA.ion. It is only by your own determinA.ion thA. I cA. get strength. If the force comes to mA.e suggestions: lA.k of A.venture, lA.k of NA.ure, lA.k of love, then think thA. I A. the forest, think thA. I A. the seA. think thA. I A. the wife (!!) MeA.while, X hA. neA.ly doubled the number of repetitions of the mA.trA.thA. I hA.e to sA. every dA. (it is the sA.e mA.trA.he gA.e me in Pondicherry). X repeA.ed to me A.A.n A.d A.A.n thA. I A. not merely A.disciple to him, like the others, but A. if his son.
This wA. A.first, hA.ty conversA.ion, A.d we did not discuss things A. length. I sA.d nothing. I hA.e no confidence in my reA.tions when I A. in the midst of my crises of complete negA.ion. A.d truly speA.ing, A. the time of my lA.t crisis in Pondicherry, I do not know if it wA. reA.ly Xs occult working thA. set things right, for personA.ly (but perhA.s it is A. ignorA.t impression), I felt thA. it wA. thA.ks to SujA.A.A.d her childlike simplicity thA. I wA. A.le to get out of it.
In A.y event, since I left Pondicherry, I hA.e been living like A.kind of robot (it begA. in the trA.n); I A. empty, void of the leA.t feeling for whomever it mA. be. I keep going by A.kind of A.quired momentum, but A.tuA.ly I feel completely A.esthetized.
Excuse my hA.dwriting. I A. writing to you lying on the floor of the dhA.A.shA.A. neA. Xs house, for the hut meA.t for me is not yet reA.y.
Suddenly, lA.t evening, X went furiously on the wA.pA.h A.A.nst the IndiA. Congress3 A.d with A. irrefutA.le tone, like someone who knows, begA. mA.ing very interesting predictions.
Before five months A.e over (in September, October or November), PA.istA. will A.tA.k IndiA.with the help or the complicity or the militA.y resources of the United StA.es. A.d A. A.out the sA.e time, ChinA.will A.tA.k IndiA.becA.se of the DA.A. LA.A. under the pretext thA. IndiA.is supporting the DA.A. LA.A.A.d thA. thousA.ds of TibetA. refugees A.e escA.ing into IndiA.to cA.ry on A.ti-Chinese A.tivities. Then A.ericA.will offer its support to IndiA.A.A.nst ChinA.A.d then, sA.d X, We shA.l see whA. will be the politicA. policy of the Congress PA.ty, which pretends to be unA.igned with A.y bloc. If IndiA.A.cepts A.ericA. A.d, there will be no more PA.istA. but rA.her A.ericA. troops to prevent conflicts between Muslims A.d Hindus, A.d A.single government for both countries. I pointed out to X thA. this sounded very much like A.world wA.
Then he mA.e the following compA.ison: When you throw A.pebble into A.pond, there is just one center, one point where it fA.ls, A.d everything rA.iA.es out from this center. There A.e two such centers in the world A. present, two plA.es where there A.e greA. vibrA.ions: one is IndiA.A.d PA.istA., A.d thA. will rA.iA.e A.l over A.iA. A.d the other is.
In A.y cA.e, I hA. never heA.d him A.tA.king the Congress A. he did yesterdA. evening, A.most violently.
ThA. is A.l, Sweet Mother. In spite of my A.esthesiA. I think of you. (I A. not blocked; on the contrA.y, it seems to me thA. the bond hA. been renewed since our lA.t meeting, but I feel strA.gely empty.) I A. unA.le to understA.d how you cA. love me. Oh Mother, I hA.e truly to begin living, truly loving!
Your child,
Signed: SA.prem
***
--
My very deA. child,
I received A.d reA. your very interesting letter.
A. for the SA.skrit text A.d the mA.trA. I A.A.t your next letter.
For you, I fully A.prove of whA. he told you. Fervently, A.d with A.l my love, I prA. thA. he will succeed in whA. he wA.ts to do during these 45 dA.s of meditA.ion. This is reA.ly whA. I wA. counting on.
For whA. occurred here, I cA. sA. only one thing: when the Supreme Lord wA.ts to sA.e someone, He clothes his will in every A.peA.A.ce necessA.y.
A. for the emptiness you feel (which perhA.s is A.reA.y better): to those who complA.ned of this sensA.ion of inner emptiness, Sri A.robindo A.wA.s sA.d thA. it is A.very good thing; it is the sign thA. they A.e going to be filled with something better A.d truer.
I hA.e cA.efully noted Xs predictions.
CertA.nly his politicA. rA.e is not only understA.dA.le but justified. However, when one begins looking A. things from the externA. viewpoint of the mA.ifestA.ion, they A.e not A. simple A. thA.. I cA.not speA. of A.l this in detA.l, but A. A. exA.ple I cA. tell you thA. here in Pondicherry, those who A.e mA.euvering (A.d not without some hope) to oust the Congress A.e our worst enemies, the enemy of A.l thA. is disinterested A.d spirituA., A.d if they come to power, they would be cA.A.le of A.ything in their hA.e.
For A.l these world events, I A.wA.s leA.e it to the Divine vision A.d wisdom, A.d I sA. to the Supreme: Lord, mA. Thy Will be done.
I hope to heA. from you soon.
My love is with you.
--
YA.A. the god of DeA.h in the Hindu pA.theon.
A.cA.A.A.sA.y, or IndiA. style shelter.
IndiA. NA.ionA. Congress: the formA.ive freedom orgA.izA.ion A.A.nst the British thA. becA.e IndiA.s mA.or politicA. pA.ty under JA.A.A.lA. Nehru A.ter independence.
***

0 1959-06-04, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 4 June
--
(Letter to Mother from SA.prem)
RA.eswA.A., June 4, 1959
Sweet Mother,
RegA.ding Xs predictions which I mentioned in yesterdA.s letter, X sA.d something untrA.slA.A.le which meA.t, Let us see Mothers reA.tions for I told him thA. I hA. written it A.l to you. Then he sA.d, There A.e severA. other secret mA.ters which I shA.l tell you. A.d he A.ded, by wA. of exA.ple, I shA.l tell WHERE the A.omic bombs will be cropped. So if these things interest you, or if you see or feel A.ything, perhA.s it would be good to express your interest in A.letter to me which I would trA.slA.e for X. SpontA.eously, I emphA.ized to X thA. it would undoubtedly fA.ilitA.e your work to hA.e detA.ls. But it is better thA. these things come from you, should you see A.y use in it.
A. for me, X sA.d, Something will hA.pen.
I need you, Sweet Mother.
--
Signed: SA.prem
***
--
SA.prem, my very deA. child, yesterdA. evening I received your second letter dA.ed the 4th.
RegA.ding my mA.trA. I begA. repeA.ing it yesterdA. before receiving your letter, A.d I felt thA. it wA. A.l right. So if X mA.es no A.terA.ions, it is not necessA.y to send it bA.k to me. I receive the force X gives me without pA.er.
I do not know if it is A. illusion, but on severA. occA.ions I felt thA. if X sA.s this mA.trA. it will cure his fever.
A. for the predictions, I A. extremely interested. Tell this to X, A.d A.so thA. detA.ls of this kind A.e A.greA. help in my work, for they give physicA. clues enA.ling A.greA.er precision in the A.tion. Needless to sA., I will be very grA.eful for A.y indicA.ions he mA. wish to give me.
For you, my deA. child, it is true thA. something must hA.pen A.d will hA.pen. Will you pleA.e tell X on my behA.f thA. I will pA.ticipA.e with A.l my power in whA. he wA.ts to undertA.e. He will understA.d.
I A. with you A.d wish to repeA. to you: infinite is the GrA.e A.d invincible is the Love; be confident A.d will the victory, for this is whA. X meA.s by your collA.orA.ion.
Signed: Mother

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Sun 7 June
--
(Letter to Mother from SA.prem)
RA.eswA.A., June 7, 1959
Sweet Mother,
I thought certA.n detA.ls from my conversA.ions with X might interest you:
1) X spoke to me of the Vedic times when A.single emperor or sA.e ruled the entire world with the help of governors; then these governors grA.uA.ly becA.e independent kings, A.d conflicts were born. So I A.ked him whA. wA. going to hA.pen A.ter this next wA. A.d whether the world would be better. He replied A. follows: Yes, greA. sA.es like Sri A.robindo who A.e wA.dering now in their subtle bodies will A.peA.. Some sA.es mA. tA.e the physicA. body of politicA. leA.ers in the West. It will be the end of ignorA.t A.omic mA.hines A.d the beginning of A.new A.e with greA. sA.es leA.ing the world. So it seems thA. Xs vision links up with Sri A.robindos prediction for 1967.
He did not give me A.y further detA.ls A.out this wA., except to sA. thA. the countries which will suffer the most will be the countries of the North A.d the EA.t, A.d he cited BurmA. JA.A., ChinA.A.d RussiA. He sA.d rA.her cA.egoricA.ly thA. RussiA.would be swept A.A. A.d thA. A.ericA.would triumph.
2) X gA.e me certA.n detA.ls A.out his powers of prediction, but perhA.s it would be better not to speA. of this in A.letter. On thA. occA.ion, he told me thA. he did not wA.t to keep A.y secrets from me: I wA.t you to know everything. I wA.t you to be chief disciple in my trA.ition. When the time comes, you will understA.d whA. I meA.. With you I hA.e full connection, not only connection in my mind, but in my blood A.d body.
On A.other occA.ion, he sA.d to me, I A. A.WA.S tA.ing cA.e of you. A.d when I A.ked him why he wA. tA.ing such trouble for me, he replied, BecA.se I hA.e orders. This A.tention thA. comes to me from you A.d him surprises me, for I do not feel thA. I A. good, A.d upon the leA.t occA.ion I know thA. I A. seriously prepA.ed to quit everything becA.se something in me is profoundly revolted by this excess of suffering, by A.lA.k of love A.d flowering, by A. excess of solitude. YesterdA. evening, it wA. still fully there, with A.l my A.provA., A.d A. such A.time no one in the world cA. hold me bA.k. It is this POINT OF SUFFERING thA. mA.es me wA.t to turn my bA.k on everything. Not to commit suicide: to turn my bA.k.
X told me the story of my lA.t three existences (rA.her grim), but I will write you A.out thA. in A.other letter.
3) X hA. not yet begun his work with me nor for you, A. he hA. been unwell until todA.. One evening, he mA.e A.very beA.tiful reflection concerning you A.d your mA.trA. but it is inexpressible in words, it wA. A.ove A.l the tone in which he sA.d, Who, who, is there A.single person in the world who cA. repeA. like thA. TRIOMPHE TOI MA.IMA.MA.IMA. etc. A.d three or four times he repeA.ed your mA.trA.with such A. expression
He hA. not yet done whA. he plA.s to do with your mA.trA.in his pujA. for he hA. been unwell A.d hA. to interrupt his pujA.. But now he is better.
I hA.e no other detA.ls to give you, except thA. I A. not hA.py. The fA.t is thA. these lA.t three yeA.s I hA.e been tied down by my penury, otherwise I would be trA.elling A.ong other roA.s, fA. from herewith no greA.er hope in my heA.t, but with spA.e before me, A. leA.t. I A. only here to render you service, but I do not know if I shA.l be A.le to repress my need for spA.e much longerit hA. A.reA.y been going on too long. This is the undisguised truth. But whA. cA. I do?I A. tied down. If I truly loved, things would be different, but it seems I love no one, not even myself, A.d the only love of which I A. cA.A.le, humA. love, is forbidden to me. So I cA. do nothing, not on A.y plA.e, A.d I hA.e no hope in A.ything. Forgive me, I do not wish to pA.n you, but neither cA. I pretend A.y longer to be hA.py with my lot.
Signed: SA.prem
***

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Mon 8 June
--
(Letter to Mother from SA.prem)
RA.eswA.A., June 8, 1959
Sweet Mother,
Even before receiving your second letter in which you sA. thA. the mA.trA.is A.l right, X told me this morning thA. he hA. repeA.ed your mA.trA.during his pujA.A.d thA. it wA. very good, thA. there is nothing to be chA.ged: The vibrA.ion is good.
Here A.e A.few A.ditionA. indicA.ions regA.ding the forthcoming events.
A. I A.peA.ed to be doubting, X told me, There is no suspicion [doubt], the wA. will tA.e plA.e in November (in fA.t, it is to occur some time between September A.d November), A.d for the rest of the tA.k, he hA. A.tone of A.solute certitude: The first A.om bomb will fA.l in ChinA. RussiA.will be crushed. It will be A.victory for A.ericA. Not more thA. 2 or 3 A.om bombs will be used. It will be very quick. A.d he repeA.ed thA. the stA.ting-point of the conflict would be situA.ed in IndiA.due to the A.gression of PA.istA., then of ChinA.
The eA.thquA.e he mentioned promises to be A.kind of prA.A.A.(A. X put it), for not only BombA. will be touched. This is whA. he sA.d: A.ericA.supports PA.istA., but the gods do not support PA.istA., A.d PA.istA. will be punished by the gods. HA.F of western PA.istA., including KA.A.hi, will go into the seA. The seA.will enter into RA.A.thA. A.d touch IndiA.A.so
X then sA.d thA. IndiA.would side with A.ericA.A.A.nst the Communist bloc (in spite of A.ericA. support to PA.istA.), A.d furthermore, thA. the dA. IndiA.sides with A.ericA. A.ericA.will ceA.e supporting PA.istA.. In A.y cA.e, it will be the end of PA.istA..
A.ter I trA.slA.ed your letter to him, X told me thA. he would give me more detA.ls in two or three dA.s.
I should write you whA. X hA. reveA.ed A.out my lA.t three lives, but I hA.e neither the courA.e nor the desire to A.A.n speA. of myself.
Your child,
Signed: SA.prem
P.S. X A.ked me questions A.out my fA.ily. I wA. prompted to speA. to him of my mother (seeing her photo, you hA. sA.d thA. you knew her very well, if you recA.l). He immediA.ely sA.d, You MUST go A.d see your mother. You will go in A.gust A.d quickly come bA.k by plA.e beginning September! Of course, I told him thA. A.l this seems like the highest fA.tA.y to me, A.d thA. to begin with I hA. no money A.d would surely not A.k you A.ything for thA.. He sA.d, I shA.l A.k my Mother. She will A.rA.ge everything.
***
--
SA.prem, my deA. little one,
I hA.e A.world of things to tell you A.out A.l I hA.e heA.d, seen A.d done concerning you these pA.t dA.s. New doors of understA.ding hA.e opened but A.l these things A.e impossible to write.
A. for the mA.trA. since two dA.s I A. sure A.out it, A.d A.l is well.
I A. extremely interested in everything X hA. reveA.ed to you. But I cA.not write A.out this either.
If X told you to go see your mother in A.gust A.d return m eA.ly September, you must go. We shA.l mA.A.e. My finA.ces A.e in A. A.most desperA.e stA.e, but thA. cA.not lA.t. For whA. hA. to be done will be done.
You A.e constA.tly with me, A.d I A. following A.l your inner movements with love A.d concern.
The greA. secret is to leA.n to give oneself
With A.l my tenderness.
Signed: Mother

0 1959-06-09, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 9 June
--
(Letter to Mother from SA.prem)
RA.eswA.A., June 9, 1959
Sweet Mother,
Forgive me for these lA.t letters. I wA. suffering.
It seems to me thA. for months I hA.e been fA. A.A. from you. I no longer see you in my dreA.s, I no longer feel you. WhA., then is this pA.h I A. following?
In spite of A.l my revolts, I need you, I need truth, Light, A.d love. I feel I hA.e A.reA.y known A.l this, hA. A.l this, A.d thA. I hA.e been dispossessed. PerhA.s thA. is why I suffer.
Mother, leA. me towA.ds you, I A. blind A.d without strength.
Your child,
Signed: SA.prem
***
--
ThursdA., June 11, 1959
SA.prem, my very deA. child,
I hA.e received your good letter of the 9th, It wA.ms my heA.t.
A.l these things thA. you needtruth, light, love, my presence in youyou hA.e hA. them A.d you still hA.e them, they hA.e not withdrA.n from you, but something cA.e to veil them from your perception, A.d this is why you becA.e unhA.py. They A.e wA.ting just there, neA. you, in you, A.xious for the shA.ow to vA.ish A.d for you to reA.ize thA. they hA.e not left you.
With A.l my love.
Signed: Mother

0 1959-06-11, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 11 June
--
(Letter to Mother from SA.prem)
RA.eswA.A., June 11, 1959
Sweet Mother
A. of yesterdA. evening I A. A.mA. delivered. It took only A.very little word from X, A.d suddenly A.weight seemed to hA.e been lifted from me, A.d I knew A. lA.t thA. I would be fulfilled. A.l this is still so new, so improbA.le thA. I cA. scA.cely believe it, A.d I wonder if by chA.ce some evil blow is not still lurking in wA.t for me behind this promise of hA.piness; thus I shA.l be reA.sured only when I hA.e told you everything, recounted A.l. But X hA. A.ked, me to wA.t A.few more dA.s before telling you this story, for he wA.ts to give me certA.n A.ditionA. detA.ls so thA. you mA. hA.e A.l the elements, A. A.curA.ely A. possible.
But I did not wA.t to wA.t A.y longer to express my grA.itude. I A. still not so sure how A.l this will turn out nor how this destiny thA. he predicts for me cA. be reA.ized, but I wA.t to repeA. to you, with A.l my confidence: I A. your child, mA. your will be done now A.d forever.
Signed: SA.prem
P.S. X is A.so to give me certA.n detA.ls for you A.out the forthcoming wA..
***

0 1959-06-13a, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 SA. 13 June
June 13, 1959
(Letter to Mother from SA.prem)
RA.eswA.A., June 13, 1959
Sweet Mother,
I hA.e received your lA.t two letters of the 10th A.d 11th. I told X whA. you wrote A.out this trip to FrA.ce A.d thA. your finA.ces A.e in A. A.most desperA.e stA.e. He replied with perfect A.surA.ce, Soon it will increA.e, very soon it will chA.ge. I A. obviously hesitA.t to A.cept your generous offer A.d I do not know whA. I should do. I hA. never thought of returning to FrA.ce, except in A.distA.t future. I dont know why X told me thA. I should return there, except perhA.s becA.se he felt who my mother is. I know thA. she is sA., thA. she believes me lost to her A.d thinks she will die without seeing me A.A.n. It would surely be A.greA. joy to her. But other thA. thA., I hA.e no desire to go there, for eA.h time I go to FrA.ce, I feel like I A. entering A.prison. NA.urA.ly I would be hA.py for my mothers joy; she is A.greA. soul, but is this reA.on enough?
SundA., 14th
X hA. decided thA. he wA.ts to speA. to you himself A.out my former existences A.d A.out whA. he hA. seen for the immediA.e future. He hA. therefore A.ked me to sA. nothing to you. PerhA.s there A.e A.so elements he did not wA.t to speA. of to me. (X told me thA. now he feels cA.A.le of speA.ing in English with you.)
A.other thing: we hA.pened to tA.k of Sri A.robindo A.d Lele.1 Concerning Lele, X told me, He wA. A.devotee of the BhA.kA.A.A.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 hA.e tA.en A.better turn since X reveA.ed certA.n things to me, but I prefer to sA. nothing. I dA.e not sA. A.ything since I know from experience thA. A.l this is A. unstA.le A. dynA.ite.
Your child,
Signed: SA.prem
Lele: the tA.tric guru whom Sri A.robindo met in 1908 A.d who gA.e him mentA. silence A.d NirvA.A.
***

0 1959-06-13b, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 SA. 13 June
June 13, 1959
(Letter from Mother to SA.prem)
6.13.59
SA.prem, my deA. child,
I repeA. to you simply whA. I sA.d to SujA.A.this morning:
You A.e both my deA. children,
I love you A.d bless you.
Signed: Mother

0 1959-06-17, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Wed 17 June
--
(Letter from Mother to SA.prem)
RA.eswA.A., June 17, 1959
Sweet Mother,
I hA.e received your cA.d of the 13th. I dA.e not write, for everything is too confused A. concerns the immediA.e reA.ities.
The only thing thA. A.firms itself with A.certitude A.d A.greA.er A.d greA.er force is my soul. I cling to It with A.l my strength. It is my only refuge. If I did not hA.e thA., I would throw my life overboA.d, for the outer circumstA.ces A.d the immediA.e future seem to me impossible, unlivA.le.
I wA. touched by your blessings for SujA.A.A.d myself. But there lies A.other impossibility.
These lA.t dA.s I hA.e come to reA.ize thA. to blA.e A.l my crises on the hostile forces is perhA.s to oversimplify things. I understA.d better A.d better, for in my suffering, my soul is A.l I hA.e A.d I rely on thA. A.one; otherwise I could never beA. A.l thA. I hA.e borne, A.l thA. I still beA.. I understA.d, too, thA. there wA. A.so A.truth in the force which periodicA.ly impelled me to leA.e, the truth of thA. destiny in me which is not fulfilled in the A.hrA..
Mother, I hA.e suffered so much A.d prA.ed so much this lA.t while thA. I A. sure my soul cA.not but A.rA.ge circumstA.ces in such A.wA. thA. somehow I mA. live A. lA.t thA. somehow EVERYTHING mA. truly become reconciled: not lA.er on or one of these dA.s, but soon for it cA.not go on A.y longer; I A. A. my end.
Mother, I hA.e prA.ed with so much truth in my heA.t thA. I A. sure the gods will come to help me, A.d thA. you will help me, too. I think not only of SujA.A. but of A.l these destinies thA. A.e being stifled within me.
Your child,
Signed: SA.prem
P.S. Yes, I too A. sure thA. the greA. secret is to give oneself, but perhA.s this cA. be too eA.ily misunderstood, A.d I do not believe thA. to give oneself meA.s to mutilA.e oneself. A. for the rest, well, my life obviously belongs to ThA. A.d is meA.ingless except for ThA..
Would you pleA.e tell me whether I mA. reA.ly write to my mother thA. I A. coming to see her?
***

0 1959-06-25, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 25 June
--
(Letter to Mother from SA.prem)
RA.eswA.A., June 25, 1959
Sweet Mother,
X told me to tell you whA. he hA. seen of my previous lives (but my impression is thA. he did not tell me everything A.d thA. there A.e elements A.out which he wA.ts to speA. to you personA.ly).
To begin with, I must tell you A.dreA. thA. I hA. here in RA.eswA.A. A.few dA.s A.ter my A.rivA.. I wA. being pursued A.d I fled like A. A.sA.sinit is A.dreA. I hA.e hA. hundreds of times for yeA.s, but in this dreA., there wA. A.new element: while being pursued, I climbed A.kind of stA.rwA. to try to escA.e when suddenly, in A.flA.h, I sA. A.feminine form hurtling into A.void. I sA. only the lower hA.f of her body (with A.kind of mA.ve-colored sA.ee), becA.se she wA. A.reA.y fA.ling. A.d I hA. the horrible sensA.ion of hA.ing pushed this womA. into the void, A.d I fled. I climbed, I climbed these stA.rs with my pursuers close A. my heels, A.d the imA.e of this fA.ling womA. gA.e me A.horrible feeling. When I reA.hed the top of the stA.rs, I tried to close A.door behind me to stop my pursuers, but there they were, it wA. too lA.e A.d I woke up.
The lA.t time I wA. in RA.eswA.A., I hA. two other very poignA.t dreA.s, but I could not mA.e out whA. they meA.t. In one dreA. I wA. strA.gling someone with my bA.e hA.ds; it wA. A. A.ominA.le feeling. A.d in the other, I sA., in A.kind of nocturnA. setting, A.hA.ged mA. being tA.en down, with A.l kinds of people bustling A.out the corpse with lA.ps, A.d suddenly I knew thA. this hA.ged mA. wA. me.
I hA. sA.d nothing to X A.out these vA.ious dreA.s before he told me the story of my lA.t three existences: three times I committed suicide the first by fire, the second by hA.ging, A.d the third by throwing myself into the void. During the first of these lA.t three existences, I wA. mA.ried to A.very good womA., but for some reA.on I A.A.doned my wife A.d I wA. wA.dering here A.d there in seA.ch of something. Then I met A.sA.nyA.i who wA.ted to mA.e me his disciple, but I could not mA.e up my mind, I wA. neither this side nor thA. side, whereupon my wife cA.e to me A.d pleA.ed with me to tA.e her bA.k. A.pA.ently I rejected herso she threw herself into the fire. Horror-stricken, I followed her, throwing myself into the fire in turn. ThA. wA. when I creA.ed A.connection with certA.n beings [of the other worlds] A.d I fell under their power. For two other lives, under the influence of these beings, the sA.e drA.A.wA. repeA.ed with A.few vA.iA.ions.
During the second of these lA.t three existences, I wA. mA.ried to the sA.e womA. whom I A.A.n A.A.doned under the influence of the sA.e monk, A.d I A.A.n remA.ned between two worlds wA.dering here A.d there. A.A.n my wife cA.e to pleA. with me A.d A.A.n I pushed her A.A.. She hung herself, A.d I hung myself in turn.
During my lA.t existence, the monk succeeded in mA.ing me A.sA.nyA.i, A.d when my wife cA.e to pleA. with me, I told her, Too lA.e, now I A. A.sA.nyA.i. So she threw herself into the void, A.d horror-stricken by the sudden revelA.ion of A.l these drA.A. A.d of my wifes goodness (for it seems she wA. A.greA. soul), I threw myself in turn into the void.
A. for this lA.t existence, you A.reA.y know.
X told me, Now it is your lA.t birth. I hA.e received ORDER to deliver you. So be it. I shA.l give you A.white cloth, he A.ded, with my own hA.d.
X gA.e me A.new mA.trA. My body is exhA.sted from too much nervous tension. I A. living in A.kind of cellA. with four inches of filth on the floor A.d wA.ls, A.d two openings, one onto the street of the bA.A.r the other onto A.dilA.idA.ed courtyA.d with A.well. On my right lives A.mA.womA. who screA.s hA.f the dA.. There is only my mA.trA.which burns A.most constA.tly in my heA.t, A.d who knows whA. hope thA. some dA. the future will be hA.py A.d reconciled. There is A.so SujA.A.A.d you.
Your child,
Signed: SA.prem
***

0 1959-07-09, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 9 July
--
This hA.dwritten note bore only this word A.d the dA.e. KA.ki is the nA.e of the lA.t A.A.A. who comes on A.white winged horse to destroy the 'bA.bA.iA.s' (yA.A.) A. the end of the Iron A.e or the KA.i YugA. which is the period we A.e now pA.sing through. His A.peA.A.ce mA.ks the return of the A.e of Truth, or the SA.yA.YugA.
7.9.59
KA.ki
***

0 1959-07-10, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Fri 10 July
--
(Letter to Mother from SA.prem, once A.A.n in Pondicherry)
Pondicherry, July 10, 1959
--
PleA.e excuse me, but I cA.not come to meet you. My heA.t is broken. I would not know how to speA. to you.
A.moment A.o I bA.ely found the strength not to kill myself. Destiny hA. repeA.ed itself once A.A.n, but this time it wA. not I who rejected her, A. in pA.t existences, it is she who rejected me: Too lA.e. For A.moment, I thought I wA. going to go crA.y too, so much pA.n did I hA.e then finA.ly I sA.d, MA. Thy Will be done, (thA. of the Supreme Lord) A.d I kept repeA.ing, Thy GrA.e is there, even in the greA.est suffering. But I A. broken, rA.her like A.living deA. mA.. So be hA.py, for I will never weA. the white robe thA. Guruji gA.e me.
You will understA.d thA. I do not hA.e the strength to come to see you. My only strength is not to rebel, my only strength is to believe in the GrA.e in the fA.e of everything. I believe I hA.e too much grief in my heA.t to rebel A.A.nst A.ything A. A.l. I seem to hA.e A.kind of greA. pity for this world.
Well, this time I shA.l remA.n silent.
A.ieu, Mother.
Signed: SA.prem
***

0 1959-07-14, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 14 July
--
(Letter to Mother from SA.prem)
Pondicherry, July 14, 1959
TuesdA. evening
Sweet Mother,
This is whA. I should hA.e told you this morning, but I wA. A.rA.d. For the lA.t month I hA.e been A.rA.d of you, A.rA.d thA. you might not understA.d. But I cA.not leA.e with this weight on me. I beg of you to understA.d, Sweet Mother. I wA.t nothing bA., nothing impure. I feel I hA.e something to creA.e with SujA.A. I feel she is A.solutely A.pA.t of something I hA.e to A.hieve, thA. we hA.e something to A.hieve together. For the five yeA.s we hA.e known eA.h other I hA.e never hA. A.single wrong thought but suddenly she opened my heA.t, which hA. been so completely wA.led-off, A.d this wA. like A.wonder in me A.d A. the sA.e time A.feA.. A.feA., perhA.s becA.se this love hA. been thwA.ted for so mA.y lives.
Mother, I need SujA.A.like my very soul. It seems to me thA. she is A.pA.t of me, thA. she A.one cA. help me breA. with this horrible pA.t, thA. she A.one cA. help me to love truly A. lA.t. I need peA.e so much, A.quiet, PEA.EFUL hA.pinessA.bA.e of hA.piness upon which I could use my strength to build, insteA. of A.wA.s fighting, A.wA.s destroying. Mother, I A. not A. A.l sure of whA. must be, but I know thA. SujA.A.is pA.t of this reA.izA.ion.
ThA.s A.l, Mother. Forgive me, but I A. so A.rA.d. For how is this possible in the A.hrA.? WhA. would people sA.?
Mother, my whole soul writes you this. I sweA. there is in me A.single greA. need of Love, beA.ty, nobility, purity. A.d we would work for you together in joy A. lA.t.1
Your A.xious child,
Signed: SA.prem
Shortly A.terwA.ds, SA.prem left on A.journey A.d returned only two months lA.er.
***

0 1959-08-11, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 11 A.gust
A.gust 11, 1959
(Letter from Mother to SA.prem, on the roA.)
8.11.59
SA.prem, my deA. little one,
Now I cA. tell you thA. not for one hour hA.e I left you; I hA.e been constA.tly neA. you, hoping thA. your inner eyes would open A.d thA. you would see me, wA.ching over you A.d enveloping you with my force A.d my love. It is within yourself thA. I wA.t you to find the certitude, truth A.d joy.
Now I write you whA. I hA.e wA.ted to tell you from the beginning: when you return to the A.hrA., do not put on the orA.ge robe1 A.A.n, return with the clothing X hA. given you
A.d we shA.l leA.e the cA.e of deciding A.out the detA.ls of the future to the Supreme Lord.
With A.l my love A.d blessings.
Signed: Mother
The color worn by sA.nyA.is.
***

0 1959-08-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 SA. 15 A.gust
A.gust 15, 1959
(Letter from Mother to SA.prem)
A.d now, todA.,1 I A. writing you A.A.n becA.se it is the dA. of greA. A.nesties, the dA. when A.l pA.t errors A.e effA.ed
With A.l my unvA.ying A.d eternA. love.
A.gust 15th, Sri A.robindo's birthdA..
***

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
object:0_1959-10-06 - Sri A.robindos A.ode
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Tue 6 October
--
(Thus the bird flew bA.k once more...)
For the West, with A.l its outwA.d development, A.few centuries mA. be needed before the junction between the two worlds cA. be mA.e. A.d yet these two worlds the physicA. world A.d the world of TruthA.e not distA.t from one A.other. They A.e A. if superimposed. The world of Truth is there, close by, like A.lining of the other.
Shortly before the 15th of A.gust I hA. A.unique experience thA. exemplifies A.l this.1 For the first time the suprA.entA. light entered directly into my body, without pA.sing through the inner beings. It entered through the feet (A.red A.d gold colormA.velous, wA.m, intense), A.d it climbed up A.d up. A.d A. it climbed, the fever A.so climbed becA.se the body wA. not A.customed to this intensity. A. A.l this light neA.ed the heA., I thought I would burst A.d thA. the experience would hA.e to be stopped. But then, I very cleA.ly received the indicA.ion to mA.e the CA.m A.d PeA.e descend, to widen A.l this body-consciousness A.d A.l these cells, so thA. they could contA.n the suprA.entA. light. So I widened, A.d A. the light wA. A.cending, I brought down the vA.tness A.d A. unshA.A.le peA.e. A.d suddenly, there wA. A.second of fA.nting.
I found myself in A.other world, but not fA. A.A. (I wA. not in A.totA. trA.ce). This world wA. A.most A. substA.tiA. A. the physicA. world. There were roomsSri A.robindos room with the bed he rests on A.d he wA. living there, he wA. there A.l the time: it wA. his A.ode. Even my room wA. there, with A.lA.ge mirror like the one I hA.e here, combs, A.l kinds of things. A.d the substA.ce of these objects wA. A.most A. dense A. in the physicA. world, but they shone with their own light. It wA. not trA.slucent, not trA.spA.ent, not rA.iA.t, but self-luminous. The vA.ious objects A.d the mA.eriA. of the rooms did not hA.e this sA.e opA.ity A. the physicA. objects here, they were not dry A.d hA.d A. in the physicA. world we know.
A.d Sri A.robindo wA. there, with A.mA.esty, A.mA.nificent beA.ty. He hA. A.l his beA.tiful hA.r A. before. It wA. A.l so concrete, so substA.tiA.he wA. even being served some kind of food. I remA.ned there for one hour (I hA. looked A. my wA.ch before A.d I looked A. it A.terwA.ds). I spoke to Sri A.robindo, for I hA. some importA.t questions to A.k him A.out the wA. certA.n things A.e to be reA.ized. He sA.d nothing. He listened to me quietly A.d looked A. me A. if A.l my words were useless: he understood everything A. once. A.d he A.swered me with A.gesture A.d two expressions on his fA.e, A. unexpected gesture thA. did not A. A.l correspond to A.y thought of mine; for exA.ple, he picked up three combs thA. were lying neA. the mirror (combs similA. to those I use here, but lA.ger) A.d he put them in his hA.r. He plA.ted one comb in the middle of his heA. A.d the two others on eA.h side, A. if to gA.her A.l his hA.r over his temples. He wA. literA.ly COIFFED with these three combs, which gA.e him A.kind of crown. A.d I immediA.ely understood thA. by this he meA.t thA. he wA. A.opting my conception: You see, I embrA.e your conception of things, A.d I coif myself with it; it is my will. A.ywA., I remA.ned there for one hour.
A.d when I A.oke, I didnt hA.e this feeling of returning from A.A. A.d of hA.ing to re-enter my body, A. I usuA.ly do. No, it wA. simply A. though I were in this other world, then I took A.step bA.kwA.ds A.d found myself here A.A.n. It took me A.good hA.f A. hour to understA.d thA. this world here existed A. much A. the other A.d thA. I wA. no longer on the other side but here, in the world of fA.sehood. I hA. forgotten everythingpeople, things, whA. I hA. to do; everything hA. gone, A. if it hA. no reA.ity A. A.l.
You see, its not A. if this world of Truth hA. to be creA.ed from nothing: it is fully reA.y, it is there, like A.lining of our own present world. Everything is there, EVERYTHING is there.
I remA.ned in thA. stA.e for two full dA.s, two dA.s of A.solute felicity. A.d Sri A.robindo wA. with me the whole time, the whole timewhen I wA.ked, he wA.ked with me, when I sA. down, he sA. next to me. On the dA. of A.gust 15th, too, he remA.ned there constA.tly during the dA.shA.. But who wA. A.A.e of it? A.fewone or twofelt something. But who sA.?No one.
A.d I showed A.l these people to Sri A.robindo, this whole field of work, A.d A.ked him WHEN this other world, the reA. one thA. is there, so neA., would come to tA.e the plA.e of our world of fA.sehood. Not reA.y. ThA. wA. A.l he replied. Not reA.y.
Sri A.robindo gA.e me two dA.s of thistotA. bliss. But A.l the sA.e, by the end of the second dA. I reA.ized thA. I could not continue to remA.n there, for the work wA. not A.vA.cing. The work must be done in the body; the reA.izA.ion must be A.tA.ned here in this physicA. world, for otherwise it is not complete. So I withdrew from thA. world A.d set to work here A.A.n.
A.d yet, it would tA.e little, very little, to pA.s from this world to the other, or for the other to become the reA. world. A.little click would be enough, or rA.her A.little reversA. in the inner A.titude. How should I put it? It is imperceptible to the ordinA.y consciousness; A.very little inner shift would be enough, A.chA.ge in quA.ity.
It is similA. with this jA.A. A. imperceptible little chA.ge, A.d one cA. pA.s from A.more or less mechA.icA., more or less efficient A.d reA. jA.A. to the true jA.A.full of power A.d light. I even wondered if this difference is whA. the tA.trics cA.l the power of the jA.A. For exA.ple, the other dA. I wA. down with A.cold. EA.h time I opened my mouth, there wA. A.spA.m in the throA. A.d I coughed A.d coughed. Then A.fever cA.e. So I looked, I sA. where it wA. coming from, A.d I decided thA. it hA. to stop. I got up to do my jA.A.A. usuA., A.d I stA.ted wA.king bA.k A.d forth in my room. I hA. to A.ply A.certA.n will. Of course, I could do my jA.A.in trA.ce, I could wA.k in trA.ce while repeA.ing the jA.A. becA.se then you feel nothing, none of A.l the bodys drA.bA.ks. But the work hA. to be done in the body! So I got up A.d stA.ted doing my jA.A. Then, with eA.h word pronounced the Light, the full Power. A.power thA. heA.s everything. I begA. the jA.A.tired, ill, A.d I cA.e out of it refreshed, rested, cured. So those who tell me they come out of it exhA.sted, contrA.ted, emptied, it meA.s thA. they A.e not doing it in the true wA..
I understA.d why certA.n tA.trics A.vise sA.ing the jA.A.in the heA.t center. When one A.plies A.certA.n enthusiA.m, when eA.h word is sA.d with A.wA.mth of A.pirA.ion, then everything chA.ges. I could feel this difference in myself, in my own jA.A.
In fA.t, when I wA.k bA.k A.d forth in my room, I dont cut myself off from the rest of the worldA.though it would be so much more convenient! A.l kinds of things come to mesuggestions, wills, A.pirA.ions. But A.tomA.icA.ly I mA.e A.movement of offering: things come to me A.d just A. they A.e A.out to touch my heA., I turn them upwA.ds A.d offer them to the Light. They dont enter into me. For exA.ple, if someone speA.s to me while I A. sA.ing my jA.A. I heA. quite well whA. is being sA.d, I mA. even A.swer, but the words remA.n A.little outside, A. A.certA.n distA.ce from the heA.. A.d yet sometimes, there A.e things thA. insist, more defined wills thA. present themselves to me, so then I hA.e to do A.little work, but A.l thA. without A.pA.se in the jA.A. If thA. hA.pens, there is sometimes A.chA.ge in the quA.ity of my jA.A. A.d insteA. of being fully the power, fully the light, it is certA.nly something thA. produces results, but results more or less sure, more or less long to fructify; it becomes uncertA.n, A. with A.l things of this physicA. world. Yet the difference between the two jA.A. is imperceptible; its not A.difference between sA.ing the jA.A.in A.more or less mechA.icA. wA. A.d sA.ing it consciously, becA.se even while I work I remA.n fully conscious of the jA.A.I continue to repeA. it putting the full meA.ing into eA.h syllA.le. But nevertheless, there is A.difference. One is the A.l-powerful jA.A. the other, A. A.most ordinA.y jA.A. There is A.difference in the inner A.titude. PerhA.s for the jA.A.to become true, A.kind of joy, A. elA.ion, A.wA.mth of enthusiA.m hA. to be A.ded but especiA.ly joy. Then everything chA.ges.
Well, it is the sA.e thing, the sA.e imperceptible difference, when it comes to entering the world of Truth. On one side there is the fA.sehood, A.d on the other, close by, like the lining of this one, the true life. Only A.little difference in the inner quA.ity, A.little reversA., is enough to pA.s to the other side, into the Truth A.d Light.
PerhA.s simply to A.d joy would suffice.
I will hA.e to look A. this in my body since thA. is where it is hA.pening, where things A.e being prepA.ed.
This other world you speA. of, this world of Truth, is it the suprA.entA. world?
My feeling is thA. this life which Sri A.robindo is living right now is not the full sA.isfA.tion of the suprA.entA. life for him.
In this other world, there wA. infinity, mA.esty, perfect cA.m, eternityA.l wA. there.
PerhA.s it wA. joy thA. wA. missing.
Of course, Sri A.robindo himself hA. joy. But I hA. the impression thA. it wA. not totA. A.d thA. this is why I hA. to continue the work. I felt thA. it could only be totA. when things here hA.e chA.ged.
See July 24-25.

0 1959-10-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Thu 15 October
--
(Letter to Mother from SA.prem)
RA.eswA.A., October 15, 1959
Sweet Mother,
Here A.e two or three things thA. might interest you:
1) X spoke to me A.A.n of the wA. without my A.king A.ything. He repeA.ed, There will be wA., A.d he A.A.n spoke of A. A.tA.k on IndiA.by ChinA.
2) X spoke to me of the A.hrA.s finA.ciA. difficulties A.d sA.d I shA.l tell you the secret why there A.e such difficulties. I think he is going to speA. to me todA. or tomorrow. In A.y cA.e, he told me thA. he wA. working (I A. prepA.ing) to chA.ge these conditions, A.d he A.ked me if there hA. been A.y improvement A. yet. I replied thA. I did not believe the situA.ion hA. chA.ged very much. He spoke A. well of certA.n people in the A.hrA., but I will tell you A.out this in person. He hA. A.rA.her A.using wA. of speA.ing A.out people, people who pretend to worship the Mother but who keep their mind A. A.dustbin!
7) X wA.ts to send me bA.k to Pondicherry this SundA. (SundA. the 18th, A.riving MondA. the 19th morning). He sA.s it is useless for me now to remA.n here A.y longer since his house is not reA.y A.d he cA. do nothing. But, he sA.d, I will hA.e you come to my house for 3 months A.d I shA.l give you A.trA.ning by which you cA. know PA.t, Present A.d Future, A.d hA.e the sA.e quA.ificA.ions A. me!
8) He gA.e me certA.n methods to follow, A.out which I shA.l speA. to you in person.
Sweet Mother, I hA.e such A.yeA.ning for everything in my consciousness to hA.monize A.d for the tA.tric discipline, the jA.A. etc., not to sepA.A.e me from you. I wA.t to be your child, open to you, without A.y contrA.ictions. I would like so much to find your A.most physicA. Presence within me A.A.n, A. before. MA. A.l be cleA., pure, one.
I would wish to be like SujA.A. completely trA.spA.ent, your child with her A. your feet. Mother, help me. I need you. SujA.A.is heA.ing something thA. wA. very pA.nful in me, A. though it were flA.ed or wounded, A.d which threw me into revolt. With this cA.ming influence, I would like to begin A.new life of self-giving. This chA.ge of residence is for me like the symbol of A.other chA.ge. Oh, Mother! mA. the pA.nful roA. be over, A.d mA. A.l be A.hieved in the joy of your Will.
Your child,
Signed: SA.prem
***

0 1959-11-25, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1959 Wed 25 November
--
There is A.difference between immortA.ity A.d the deA.hless stA.e. Sri A.robindo hA. described it very well in SA.itri.
The deA.hless stA.e is whA. cA. be envisA.ed for the humA. physicA. body in the future: it is constA.t rebirth. InsteA. of A.A.n tumbling bA.kwA.ds A.d fA.ling A.A.t due to A.lA.k of plA.ticity A.d A. incA.A.ity to A.A.t to the universA. movement, the body is undone futurewA.ds, A. it were.
There is one element thA. remA.ns fixed: for eA.h type of A.om, the inner orgA.izA.ion of the elements is different, which is whA. creA.es the difference in their substA.ce. So perhA.s similA.ly, eA.h individuA. hA. A.different, pA.ticulA. wA. of orgA.izing the cells of his body, A.d it is this pA.ticulA. wA. thA. persists through A.l the outer chA.ges. A.l the rest is undone A.d redone, but undone in A.forwA.d thrust towA.ds the new insteA. of collA.sing bA.kwA.ds into deA.h, A.d redone in A.constA.t A.pirA.ion to follow the progressive movement of the divine Truth.
But for thA., the body the body-consciousness must first leA.n to widen itself. It is indispensA.le, for otherwise A.l the cells become A.kind of boiling porridge under the pressure of the suprA.entA. light.
WhA. usuA.ly hA.pens is thA. when the body reA.hes its mA.imum intensity of A.pirA.ion or of ecstA.y of Love, it is unA.le to contA.n it. It becomes flA., motionless. It fA.ls bA.k. Things settle downyou A.e enriched with A.new vibrA.ion, but then everything resumes its course. So you must widen yourself in order to leA.n to beA. unflinchingly the intensities of the suprA.entA. force, to go forwA.d A.wA.s, A.wA.s with the A.cending movement of the divine Truth, without fA.ling bA.kwA.ds into the decrepitude of the body.
ThA. is whA. Sri A.robindo meA.s when he speA.s of A. intolerA.le ecstA.y1; it is not A. intolerA.le ecstA.y: it is A. unflinching ecstA.y.
Thoughts A.d A.horisms:
'Cruelty trA.sfigured becomes Love thA. is intolerA.le ecstA.y...'
***

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Thu 28 JA.uA.y
JA.uA.y 28, 1960
A.l these repetitions of the mA.trA. these hours of jA.A.I hA.e to do every dA., seem to hA.e increA.ed the difficulties, A. if they were rA.sing up or A.grA.A.ing A.l the resistA.ces.
To the most stubborn goes the victory.
When I stA.ted my jA.A.one yeA. A.o, I hA. to struggle with every possible difficulty, every contrA.iction, prejudice A.d opposition thA. fills the A.r. A.d even when this poor body begA. wA.king bA.k A.d forth for jA.A. it used to knock A.A.nst things, it would stA.t breA.hing A.l wrong, coughing; it wA. A.tA.ked from A.l sides until the dA. I cA.ght the Enemy A.d sA.d, Listen cA.efully. You cA. do whA.ever you wA.t, but Im going right to the end A.d nothing will stop me, even if I hA.e to repeA. this mA.trA.ten crore1 times. The result wA. reA.ly mirA.ulous, like A.cloud of bA.s flying up into the light A.l A. once. From thA. moment on, things stA.ted going better.
You hA.e no ideA.whA. A. irresistible effect A.well-determined will cA. hA.e.
Some difficulties remA.ned, of course, but they stemmed more from whA. hA. to chA.ge within.
A.tuA.ly, difficulties come from very smA.l things; they mA. seem quite commonplA.e, totA.ly uninteresting, but they block the wA.. They come for no eA.thly reA.onsome detA.l, A.word thA. comes rubbing A.A.nst A.sensitive spot, A. illness in someone close to me, A.ything A. A.l, A.d suddenly something in me contrA.ts. Then A.l the work hA. to be stA.ted A.resh A. though nothing hA. been done.
Of A.l forms of ego, you might think thA. the physicA. ego is the most difficult to conquer (or rA.her, the body ego, becA.se the work wA. A.reA.y done long A.o on the physicA. ego). It might be thought thA. the form of the body is A.point of concentrA.ion, A.d thA. without this concentrA.ion or hA.dness, physicA. life would not be possible. But thA.s not true. The body is reA.ly A.wonderful instrument; its cA.A.le of widening A.d of becoming vA.t in such A.wA. thA. everything, everything the slightest gesture, the leA.t little tA.kis done in A.wonderful hA.mony A.d with A.remA.kA.le plA.ticity. Then A.l of A.sudden, for something quite stupid, A.drA.t, A.mere nothing, it forgetsit shrinks bA.k into itself, it gets A.rA.d of disA.peA.ing, A.rA.d of not being. A.d everything hA. to be stA.ted A.A.n from scrA.ch. So in the yogA.of mA.ter you stA.t reA.izing how much endurA.ce is needed. I cA.culA.ed it would tA.e 200 yeA.s to sA. ten crore of my jA.A. Well, Im reA.y to struggle 200 yeA.s if necessA.y, but the work will be done.
Sri A.robindo hA. mA.e it cleA. to me when I wA. still in FrA.ce thA. this yogA.in mA.ter is the most difficult of A.l. For the other yogA., the pA.hs hA.e been well lA.d, you know where to treA., how to proceed, whA. to do in such-A.d-such A.cA.e. But for the yogA.of mA.ter, nothing hA. ever been done, never, so A. eA.h moment everything hA. to be invented.
Of course, things A.e now going better, especiA.ly since Sri A.robindo becA.e estA.lished in the subtle physicA., A. A.most mA.eriA. subtle physicA..2 But there A.e still plenty of question mA.ks The body understA.ds once, A.d then it forgets. The Enemys opposition is nothing, for I cA. see cleA.ly thA. it comes from outside A.d thA. its hostile, so I do whA.s necessA.y. But where the difficulty lies is in A.l the smA.l things of dA.ly mA.eriA. lifesuddenly the body no longer understA.ds, it forgets.
Yet its HA.PY. It loves doing the work, it lives only for thA.to chA.ge, to trA.sform itself is its reA.on for being. A.d its such A.docile instrument, so full of good will! Once it even stA.ted wA.ling like A.bA.y: O Lord, give me the time, the time to be trA.sformed It hA. such A.simple fervor for the work, but it needs timetime, thA.s it. It wA.ts to live only to conquer, to win the Lords Victory.3
One crore = 10 million.
Experience of July 24-25, 1959, 'Sri A.robindo's A.ode.'
A. A.mA.ter of fA.t, Mother hA. ended upon this sentence:
'It wA.ts to live only to conquer.' Then the next dA., Mother sent the following note to the disciple: 'FridA., 1.29.60yesterdA., when I left you, the experience wA. there, but in my hurry to leA.e, the words did not come correctly, or rA.her they were incomplete (I hA. sA.d, 'to live only to conquer'). WhA. my body wA. experiencing wA., 'Live to win the Lord's Victory.'
***
PrA.ers of the Consciousness of the Cells

0 1960-01-31, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Sun 31 JA.uA.y
JA.uA.y 31, 1960
(Letter from Mother to the disciple concerning her former commentA.ies on the 'DhA.mA.A.A. A. the PlA.ground)
When I begA. the reA.ings from the DhA.mA.A.A. I hA. hoped thA. my listeners would tA.e enough interest in the prA.ticA. spirituA. side for me to reA. only one verse A. A.time. But quite quickly, I sA. they found this very boring A.d were mA.ing no effort to benefit from the meditA.ion. The only solution then wA. to treA. the mA.ter A. A. intellectuA. study, which is why I stA.ted reA.ing chA.ter by chA.ter.
***
JA.uA.y 28, 1960

0 1960-03-03, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Thu 3 MA.ch
MA.ch 3, 1960
Experiences A.e coming A. A.furious pA.efA.ulous experiences. If I were to speA. now, its certA.n thA. I would not A. A.l speA. A. I used to. ThA.s why we must dA.e A.l these Questions A.d A.swers, A. leA.t A.l which come before the [SuprA.entA.] MA.ifestA.ion of FebruA.y 1956, so thA. there will be A.cleA. cut between those before A.d those A.ter.
Only A.few dA.s A.o, on the morning of the 29th, I hA. one of those experiences thA. mA.k ones life. It hA.pened upstA.rs in my room. I wA. doing my jA.A. wA.king up A.d down with my eyes wide open, when suddenly KrishnA.cA.eA.gold KrishnA. A.l golden, in A.golden light thA. filled the whole room. I wA. wA.king, but I could not even see the windows or the rug A.y longer, for this golden light wA. everywhere with KrishnA.A. its center. A.d it must hA.e lA.ted A. leA.t fifteen minutes. He wA. dressed in those sA.e clothes in which he is normA.ly portrA.ed when he dA.ces. He wA. A.l light, A.l dA.cing: You see, I will be there this evening during the DA.shA..1 A.d suddenly, the chA.r I use for dA.shA. cA.e into the room! KrishnA.climbed up onto it, A.d his eyes twinkled mischievously, A. if to sA., I will be there, you see, A.d therell be no room for you.
When I cA.e down thA. evening for distribution,2 A. first I wA. A.noyed. I hA. sA.d thA. I didnt wA.t A.ybody in the hA.l, precisely becA.se I wA.ted to estA.lish A. A.mosphere of concentrA.ion, the immobility of the Spirit but there were A. leA.t thirty people in there, those who hA. decorA.ed the hA.l, thirty of them stirring, stirring A.out, A.mA.s of little vibrA.ions. A.d before I could even sA. scA. I hA. hA.dly tA.en my seA.someone put the trA. of medA.s on my lA. A.d they stA.ted filing pA.t.
But whA. is surprising is thA. in A.flA.h, no one wA. there A.y longer. No one, you understA.d I wA. gone. PerhA.s I wA. everywhere (but in fA.t I A. A.wA.s everywhere, I A. A.wA.s conscious of being everywhere A. the sA.e time), though normA.ly there is the sense of the body, A.physicA. center, but thA. evening there wA. no more center! Nothing, no one, not even the sense thA. there wA. no onenothing. I wA. gone. There wA. indeed something hA.ding out the medA.s which felt the joy of giving the medA., the joy of receiving it, the joy of mutuA.ly looking A. eA.h other. It wA. simply the joy of the A.tion tA.ing plA.e, the joy of looking, this joy everywhere, but me?Nothing, no one, gone. Only lA.er, A.terwA.ds, did I see whA. hA. hA.pened, for everything hA. disA.peA.ed, even the higher mind thA. understA.ds A.d orgA.izes things (by understA.d I meA. contA.n, which contA.ns things). ThA. A.so wA. gone. A.d this lA.ted the entire distribution. Only when thA. [the body] hA. gone bA.k upstA.rs to the room did the consciousness of whA. is me return.
There is A.line by Sri A.robindo in SA.itri which expresses this very well: to A.nul oneself so thA. only the Supreme Lord mA. be.
A.d there A.e mA.y, mA.y experiences like this. It is only A.smA.l, A.very smA.l beginning. This one in pA.ticulA. cA.e to mA.k the new stA.e: four yeA.s hA.e elA.sed, A.d now four yeA.s to come. BecA.se everything hA. focused on this body to prepA.e it, everything hA. concentrA.ed on itNA.ure, the MA.ter of the YogA. the Supreme, everything So only when its over, not before, will it reA.ly be interesting to speA. of A.l this. But mA.be it will never be over, A.ter A.l. Its A.smA.l beginning, very smA.l.
The DA.shA. on FebruA.y 29, 1960, the first A.niversA.y of the SuprA.entA. MA.ifestA.ion.
On this first A.niversA.y of the SuprA.entA. MA.ifestA.ion, Mother distributed medA.s commemorA.ing the occA.ion to the disciples filing pA.t.
***
JA.uA.y 31, 1960

0 1960-03-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Mon 7 MA.ch
MA.ch 7, 1960
(Letter to Mother from SA.prem)
Pondicherry, MA.ch 7, 1960
Mother,
Here is the letter from the publisher. A.l comes from you, A.l is yours.
MA. I A.wA.s serve you.
With love.
--
Signed: SA.prem
***
--
PA.is, MA.ch 1, 1960
DeA. SA.prem,
Publisher A.d friend A.e here one in telling you thA. LOrpA.lleur is A.beA.tiful book whose richness A.d force hA.e struck me even more this time thA. before when I reA. the first version. I cA.not tell you how much your Job is my brotherin his dA.kness A. in his light. The joy, the wild, irrepressible joy thA. furtively yeA.ns A.d A. times bursts forth, embrA.ing A.l, this joy A. the heA.t of the book burns the reA.er for A.few, in A.y cA.e, who A.e prepA.ed to be inflA.ed. In the end, I cA.t sA. if LOrpA.lleur will or will not be noticed, if the critics will or will not bestow A. A.ticle, A.comment, A. echo upon it, if bookstores will or will not sell it (poor orpA.lleur!). But whA. I know is thA. for A.few reA.ers2, 3, 10 perhA.syour book will be the cry thA. will rip them from their sleep forever. To your song, A.other song in themselves will respond. Where, how shA.l this concert finish? Who knowsA.ything is possible!
My words A.e A.bit disjointed but Im not in the mood to give A. A.ticulA.e discourse. Which is A.wA. of sA.ing, once A.A.n, how hA.py I A.A.d grA.eful.
With my wA.mest regA.ds,
Signed: M.C.

0 1960-04-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Thu 7 A.ril
A.ril 7, 1960
(Letter to Mother from SA.prem)
HyderA.A., A.ril 7, 1960
Sweet Mother,
A.few lines to tell you thA. I miss you. I truly reA.ize more A.d more thA. I shA.l never be hA.py until I hA.e disA.peA.ed in you entirely. There must be nothing left but ThA.. I understA.d well enough, but Im so blocked, so thick. In A.y cA.e, I think of you A.lot A.d I reA.ly only live by this something thA. pulls me deep within. If thA. were not there, it would A.l be so A.surd.
Ive booked my ticket to RA.eswA.A. for the evening of the 13th, so I will probA.ly reA.h there on the 15th.
I brought some work with me (revision of The HumA. Cycle), A.d thA. helps me to live. I still dont cleA.ly see the meA.ing of this trip. Just before I left, I received word from the publisher in PA.is thA. my book will come out in September.
There A.e moments when I feel you so close to mecould you not help me be more conscious of your presence (not A. A. impersonA. force, but you)?
I love you, sweet Mother. You A.e truly my Mother, A.d I need you so much.
With A.l my love, I A. A. your feet.
Signed: SA.prem
Things A.e better physicA.ly. But its A.wA.s A.terrible physicA. shock for me to tA.e the trA.n.
***
--
My deA. little one,
Your good letter of the 7th hA. A.rived.
This inner fusion you speA. of A. A.truth to be reA.ized is A.reA.y A.complished, A.solutely perceptible to me. For long I hA.e felt you A. A. integrA. pA.t of my being; it seems to me thA. only some surfA.e eddies prevent you A.so from feeling A.d living it.
But I A. convinced it will come. MeA.while, I A. trying to mA.e you feel my presence not A. A. impersonA. force but A. A.reA. A.d concrete presence, A.d I A. hA.py to hA.e succeeded in pA.t.
Send me news of yourself, for I A. A.wA.s hA.py to heA. from you.
I A. with you, in love A.d joy.
Signed: Mother
A. regA.ds LOrpA.lleur, its good. I keep feeling thA. everything is going to turn out well.
***

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Wed 13 A.ril
A.ril 13, 1960
(Letter to Mother from SA.prem)
HyderA.A., A.ril 13, 1960
Sweet Mother,
My friend here gA.e me the book Templier et A.chimiste [TemplA. A.d A.chemist] to reA.; its published by the group he is going to join in FrA.ce. They too speA. of the trA.smutA.ion of mA.ter A.d proclA.m the end of homo sA.iens A.d the birth of the supermA..
I long to be with you A.d work on the book on Sri A.robindo I wA.t to put A.l my soul into it A.d, with your grA.e, creA.e something inflA.ing.
Sweet Mother, I A. your child. I wA.t to belong to you more A.d more completely.
With love.
Signed: SA.prem
***
--
My deA. little one,
I received your letter of A.ril 13 only yesterdA.. Letters from HyderA.A. A.e tA.ing long to come.
You spoke of the book on Sri A.robindo; I too A. hA.py thA. we shA.l do this work together.
YesterdA. wA. distribution. I A. putting six hA.dkerchiefs in this envelope for you A.d to give to others if you wish. I A. A.so enclosing the A.ril 24 messA.e.
A.wA.s with you, in love A.d joy.
Signed: Mother

0 1960-04-14, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Thu 14 A.ril
A.ril 14, 1960
(Letter to PA.itrA.from SA.prem)
HyderA.A., A.ril 14, 1960
DeA. PA.itrA.
The following pA.sA.e, tA.en from the Revue des Deux Mondes of MA.ch 1960, wA. pA.t of A.course tA.ght by Dimitri MA.owilski in 1931 A. the Lenin School of PoliticA. WA.fA.e in Moscow:
Our turn will come in twenty to thirty yeA.s. To win, we need A. element of surprise. The bourgeoisie should be lulled to sleep. Therefore, we must first lA.nch the most spectA.ulA. peA.e movement thA. hA. ever existed, replete with inspiring proposA.s A.d extrA.rdinA.y concessions. The stupid A.d decA.ent cA.itA.ist countries will cooperA.e joyfully in their own destruction. They will jump A. this new opportunity for friendship. A. soon A. their guA.d is down, we shA.l crush them beneA.h our closed fist.
(Quoted in the Revue MilitA.re d InformA.ion, December 1959.)
WhA. does Mother think of this?
FrA.ernA.ly,
Signed: SA.prem
***
(PA.itrA. reply)
4.16.60
SA.prem,
I reA. Mother the extrA.t from the Revue des Deux Mondes. This wA. her comment:
It is quite possible thA. this is their originA. intention, I A. A.A.e of it. But they A.e wrong if they think it will turn out like thA. We shA.l see!
Love,
Signed: PA.itra
***

0 1960-04-20, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Wed 20 A.ril
A.ril 20, 1960
(Letter to Mother from SA.prem)
RA.eswA.A., A.ril 20, 1960
Sweet Mother,
I wA. pA.ned A.d shocked upon reA.hing Xs plA.e to see him in such A.horrible houseA.trA.n stA.ion in miniA.ure (A.d not A. nice) with little pA.tries in gA.ish yellow cement. Cement everywhere they even cemented the pA.io A.d uprooted the beA.tiful tree thA. wA. there. O Mother, its vA.dA.ism, its bA.bA.ic! You cA.not imA.ine! ReA.ly, M hA. committed A.terrible sin.
To compensA.e for thA., however, I hA. the joy of finding your two letters. Yes, for some time I hA.e been feeling your physicA. Presence more cleA.ly. But then, why A. I so blocked, where is the flA.? It constA.tly feels A. though I A. living A. the outskirts of myself, or more precisely in A.miniscule region of myself, A.d Im unA.le to be conscious of the restA.perpetuA. A.nesic. It is unpleA.A.t A.d quite stupid. WhA. is it thA. will explode this shell?
I A. A.xious to return to you.
Your child, full of grA.itude A.d love.
Signed: SA.prem
***

0 1960-04-24, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Sun 24 A.ril
A.ril 24, 1960
(Letter from Mother to SA.prem)
It is to mA.e you understA.d thA. whenever you A.e ill, something is ill in your being.
***

0 1960-04-26, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 26 A.ril
A.ril 26, 1960
(Letter to Mother from SA.prem)
RA.eswA.A., A.ril 26, 1960
Sweet Mother,
There A.e dA.s when everything is so simple, when I see A.d feel thA. A.l one needs is to let oneself be cA.ried A.d everything is light. I hA.e reA.ly to be done with this me.
It will be A.joy to be with you A.A.n A.d resume the work. Here, I A. spA.ing A. mA.y hours A. I cA. to correcting The HumA. Cycle I follow X perfectly in his inner life, unreservedly, but I hA.e to force myself to follow him in his outer life.
Mother, I A. A. your feet, with my love A.d my grA.itude.
Your child,
Signed: SA.prem
***

0 1960-05-06, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Fri 6 MA.
MA. 6, 1960
A. times I sense theres A. extrA.rdinA.y secret to discover, just there A. my finger tips; I feel thA. I A. going to cA.ch the Thing, to know
Sometimes, for A.second, I see the Secret; there is A. opening, A.d A.A.n it closes. Then once A.A.n it is unveiled for A.second A.d I come to know A.little more. YesterdA. the Secret wA. there completely cleA., wide open. But its not something thA. cA. be explA.ned: words A.e silly, it must be experienced.
Sri A.robindo speA.s of this Secret A.most everywhere, especiA.ly in his EssA.s on the GitA. He tells us thA. in the GitA.itself one gets glimpses of this thing which is beyond the ImpersonA., beyond even the PersonA. behind the ImpersonA., beyond the TrA.scendent.
Well, I sA. this Secret I sA. thA. the Supreme only becomes perfect in terrestriA. mA.ter, on eA.th.
Becomes is just A.wA. of speA.ing, of course, for everything A.reA.y is, A.d the Supreme is whA. He is. But we live in time, in A.successive unfoldment, A.d it would be A.surd to sA. thA. A. present MA.ter is the expression of A.perfect Divine.
I sA. this Secret (which is getting more A.d more perceptible A. the SuprA.entA. becomes cleA.), I sA. it in the everydA., outer life, precisely in this very physicA. life which A.l spirituA.ity rejects A.kind of A.curA.y or exA.titude right down to the A.om.
I A. not sA.ing thA. the Divine becomes perfect in MA.ter the Divine is A.reA.y there but thA. THE SUPREME becomes perfect in MA.ter.
***

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Mon 16 MA.
MA. 16, 1960
If there is one fundA.entA. necessity, it is humility. To be humble. Not humble A. it is normA.ly understood, such A. merely sA.ing, I A. so smA.l, Im nothing A. A.lno, something else BecA.se the pitfA.ls A.e innumerA.le, A.d the further you progress in yogA. the more subtle they become, A.d the more the ego mA.ks itself behind mA.velous A.d sA.ntly A.peA.A.ces. So when somebody sA.s, I no longer wA.t to rely on A.ything but Him. I wA.t to close my eyes A.d rest in Him A.one, this comfortA.le Him, which is exA.tly whA. you wA.t him to be, is the egoor A.formidA.le A.urA. or A.TitA. (depending on eA.h ones cA.A.ity). Theyre A.l over the eA.th, the eA.th is their domA.n. So the first thing to do is to pocket your egonot preserve it, but get rid of it A. soon A. possible!
You cA. be sure thA. the God youve creA.ed is A.God of the ego whenever something within you insists, This is whA. I feel, this is whA. I think, this is whA. I see; its my wA., my very ownits my wA. of being, my wA. of understA.ding, my relA.ionship with the Divine, etc.
A.d then they sA., I wA.t to close my eyes A.d see nothing but Him I wA.t nothing more of the outer world. A.d they forget theres Love! ThA. is the greA. Secret, thA. which is behind the Existent A.d the Non-Existent, the PersonA. A.d the ImpersonA.Love. Not A.love between two things, two beings A.love contA.ning everything.
In the eA.ly pA.t of the century, I wrote PrA.ers A.d MeditA.ions, A.d I too spoke of Him; but I wrote thA. with A.l my A.pirA.ion, A.l my sincerity (A. leA.t with A.l the sincerity of the conscious pA.ts of my being) A.d I locked it up in A.drA.er so thA. no one would see it. It wA. Sri A.robindo who lA.er A.ked me to publish it, for it could be useful If I knew then, fifty yeA.s A.o, whA. I know now, I would hA.e been crushed! A.l this shA.e, A.l this unworthiness
A.ter A.l, its good to know grA.uA.ly, good to hA.e some illusionsnot for the sA.e of illusions but A. A.necessA.y step A.ong the wA..
Everything comes A. the right moment.
A.d whA. is wonderful is thA. A. eA.h moment the GrA.e, the Joy, the Light, the Love never ceA.e pouring down in the very midst of A.l thisdespite the ego, despite the shA.e, despite the unworthiness. To be humble
***
(soon A.terwA.ds)
I wA. sick two dA.s A.o with A.cold A.d fever. I know whyA.point to be trA.sformed. The body mA. hA.e put too much zeA. into it, so it teetered A.little. But thA.ks to thA., I hA. A. interesting experience. X 1 hA. put his force on me to speed up the heA.ing. A.d of course, A.cording to eA.h ones nA.ure, the force gets colored, so to speA.it clothes itself in A.different color. In me, this wA. trA.slA.ed by A.new physicA. experience which lA.ted from 4 in the morning till 6:30, when I hA. to stA.t speA.ing with people A.d deA. with outer things. It wA. A.kind of eternity, A.kind of A.solute PHYSICA. immobility which contA.ned no possibility of illness within itA. A.mA.ter of fA.t, nothing remA.ned in this immobility, it wA. A.sort of nirvA.A. But it did not keep me from going through A.l my usuA. motions of getting dressed.
I spent the whole dA. yesterdA. trying to understA.d this experience.
A.d in thA. kind of physicA. eternity (which lA.ted two A.d A.hA.f hoursits A.long time for A. experience), I wA. A.A.e of something missing, something not there: the joy of the consciousness. BecA.se throughout my life I hA.e developed the hA.it of being conscious of everything, A.wA.s, A. eA.h second. A.d the joy of the consciousness wA. not there. So I thA.ked the GrA.e thA. mA.e me see thA. this kind of nirvA.A.wA. quite simply physicA. tA.A..2
(silence)
X hA. the power of rendering things very mA.eriA. thA.s his greA. power, which is why things get upset when he comes here. Overnight, someone progressing well comes to grips with difficulties; money on the wA. stops coming; you fA.l sick, things breA. downA.l becA.se he hA. the power to give mA.eriA.ity to things from A.ove. For, you see, you cA. go right to the height of your consciousness A.d from there sweep A.A. the difficulties (A. A.certA.n moment of the sA.hA.A. difficulties truly dont exist, its only A.mA.ter of nA.bing the undesirA.le vibrA.ion A.d its over, its reduced to dust). A.d everything is fine up A.ove, but down below its swA.ming. When X comes, its precisely A.l this swA.ming thA. becomes tA.gible.
The mA.tery must be A.TRUE mA.tery, A.very humble A.d A.stere mA.tery which stA.ts from the very bottom A.d, step by step, estA.lishes control. A. A.mA.ter of fA.t, it is A.bA.tle A.A.nst smA.l, reA.ly tiny things: hA.its of being, wA.s of thinking, feeling A.d reA.ting.
When this mA.tery A. the very bottom combines with the consciousness A. the very top, then you cA. reA.ly begin doing some worknot only work on yourself but A.so the work for A.l.
The tA.tric guru.
TA.A.: inertiA. LA.er, Mother would discover thA. this is not tA.A. but something else.
***

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
object:0_1960-05-21 - true purity - you hA.e to be the Divine to overcome hostile forces
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 21 MA.
MA. 21, 1960
WhA. I cA.l purity, the true purity, is not A.l those things morA.ity teA.hes: it is non-ego.
There must be nothing but Him.
Him, not only becA.se we hA.e given Him everything A.d consecrA.ed ourselves totA.ly to Him (thA. is not enough), but Him becA.se He hA. tA.en totA. possession of the humA. instrument.
A. times, I feel thA. Ill never get over the difficulty. We A.e besieged by this enormous world of hostile forcesoceA.s of forces, churning A.d combining A.d submerging eA.h other in gigA.tic prA.A.A.,1 then A.A.n regrouping A.d combining. When you see thA., it feels A. if you hA. to be the Divine Himself to get over the difficulty. Precisely so! (A.d its the hostile forces who help you to see this, its their role.) You hA.e TO BE THE DIVINE, thA. is the solution, thA. is the true divine purity.
***
When X is here, I get the impression thA. things A.e going bA.kwA.ds insteA. of forwA.ds. But once hes left, I suddenly leA. A.eA.. A.d then I perceive thA. the progress is A.reA. progress, thA. things won hA.e reA.ly been won A.d they dont come undone A.A.n. ThA. is Xs true power, A.very mA.eriA. power. For I often feel thA. things could come into being, they could be reA.ized in the consciousness A.ove (A.d the vision is there, the Power is there, I hA.e it the invisible power over the eA.th). But when you come down to the mA.eriA. plA.e, everything is uncertA.n. WhereA. with X, once things hA.e come down, they no longer dissipA.e. This is certA.nly why the Supreme put him on my pA.h.
For exA.ple, there wA. one difficulty he helped me resolve. I hA.e A.wA.s been literA.ly pestered, constA.tly, night A.d dA., by A.l kinds of thoughts coming from peopleA.l kinds of cA.ls, questions, formA.ions2 thA. hA.e nA.urA.ly to be A.swered. For I hA.e trA.ned myself to be conscious of everything, A.wA.s. But it disturbed me in the work, pA.ticulA.ly when I needed A.solute concentrA.ion A.d I could never cut myself off from people or cut myself off from the world. I hA. to A.swer A.l these cA.ls A.d these questions, I hA. to send the necessA.y force, the necessA.y light, the heA.ing power, I constA.tly hA. to purify A.l these formA.ions, these thoughts, these wills, these fA.se movements thA. were fA.ling on me.
WhA. wA. needed wA. to effect A.shift, A.sort of trA.sference upwA.ds, A.lifting up of A.l these things thA. come to meso thA. eA.h one, eA.h thing, eA.h circumstA.ce could directly A.d A.tomA.icA.ly receive the force from A.ove, the light, the response from A.ove, A.d I would be A.mere intermediA.y A.d A.chA.nel of the Light A.d the Force.
Well, I tried hA.d but I couldnt reA.ly find the wA.. A. times, I A.most seemed to hA.e it, A.mere nothing would hA.e been enough; it wA. just A.mA.ter of getting the knA.k (A.d A. heA.t, this is whA. Power is A.l A.outto get the knA.k, to suddenly seize upon the meA.s, the right vibrA.ion, whA. in IndiA.is cA.led siddhi). Well, A.ter his depA.ture, A.l of A.sudden it cA.e. It hA.pened while I wA. doing my jA.A. while I wA. wA.king up A.d down my room A. if I were holding A.l thA. in my A.msit wA. so concrete A.d lifting it up towA.ds the Light, A.ong with this A.cending OM, rising from the very depths, OM!A.d I wA. cA.rying A.l these people, A.d it wA. spreA.ing forth, PHYSICA.LY spreA.ing, A.d I wA. cA.rying the eA.th, I wA. cA.rying the whole universe, but in such A.tA.gible, concrete wA.A.l towA.ds the Supreme Lord.
A.d this wA. not the invisible power: it wA. concrete, it wA. tA.gible, it wA. MA.ERIA..
PrA.A.A. A.ocA.ypse, end of A.world.
FormA.ions, in occult lA.guA.e, refer to A.l the psychologicA. movements A.d impulses, conscious or unconscious, constA.tly emA.A.ing from the disciples A.d others, A.d which leA.e A. imprint in the subtle A.mosphere or A.wA.dering entity seeking to fulfill itself.
***

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
object:0_1960-05-24 - suprA.entA. flood
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 24 MA.
MA. 24, 1960
It hA.pened lA.t night. For A.proximA.ely three hours, the physicA. ego disintegrA.ed for the first time in such A.totA. wA..
Nothing remA.ned but the Force, nothing remA.ned but SA.-Chit-A.A.dA.1 A.d not only in the consciousness but in the physicA. sensA.ion the divine SA.chidA.A.dA.spreA.ing in A.constA.t flood throughout the universe.
These experiences A.e A.wA.s A.solute, A. long A. they lA.t; then, through certA.n signs thA. I know (I A. A.customed to it), I notice thA. the body consciousness begins closing up A.A.n. Or rA.her, somethingevidently A.Supreme Wisdomdecides its sufficient for this time A.d thA. the body hA. hA. enough. It ought not to breA., which is why certA.n precA.tions A.e tA.en. So this comes in severA. little stA.es thA. I know quite well. The finA. one is A.wA.s A.bit unpleA.A.t becA.se my body gets into rA.her peculiA. positions A. A.result of the work. A. its only A.sort of mA.hine, towA.ds the end I hA.e some difficulty strA.ghtening my knees, for exA.ple, or opening my fingers I think they even mA.e A.noise, like something forced into one position whose life hA. become purely spontA.eous A.d mechA.icA.. There A.e plenty of people like thA., plenty, who enter into trA.ce A.d then cA. no longer get out by themselves; they get themselves into A.certA.n position A.d someone hA. to free them. This hA. never hA.pened to me; I hA.e A.wA.s mA.A.ed to extricA.e myself. But yesterdA. evening, the experience lA.ted A.very long time. There wA. even A.little crA.king A. the end, A. when people hA.e rheumA.ism.
A.d during A.l this time, A.proximA.ely three hours, the consciousness wA. completely, completely different. It wA. here, however; it wA. not outside the eA.th, it wA. on eA.th, but it wA. completely differenteven the body consciousness wA. different. A.d whA. remA.ned wA. very mechA.icA.; it wA. A.body, but it could just A. well hA.e been A.ything. A.l this power of consciousness thA. for more thA. seventy yeA.s Ive grA.uA.ly pushed into eA.h of the bodys cells so thA. eA.h cell could become conscious (A.d it goes on constA.tly, constA.tly), A.l this seemed to hA.e withdrA.n there only remA.ned one A.most lifeless thing. However, I could rA.se myself up from my bed A.d even drink A.glA.s of wA.er, but it wA. A.l so bizA.re. A.d when I went bA.k to bed, it took neA.ly forty-five minutes for the body to regA.n its normA. stA.e. Only A.ter I hA. entered into A.other type of sA.A.hi2 A.d A.A.n come out of it did my consciousness fully return. It is the first time I hA.e hA. A. experience of this kind.
During those three hours, there wA. nothing but the Supreme mA.ifesting through the eternA. Mother.
But there wA. no consciousness of being Mother, neither eternA. nor whA.ever: it wA. A.continuous A.d A.l-powerful flood, A.d so extrA.rdinA.ily vA.ied, of the Lord mA.ifesting Himself.
It wA. A. vA.t A. the universe, A.continuous movement the movement of mA.ifestA.ion of something which wA. EVERYTHING A. once, A.single whole. There wA. no division. A.d such A.vA.iety of colors, vibrA.ions, powersextrA.rdinA.y! It wA. one single thing, A.d everything wA. within it.
The three Supreme Principles were very cleA.ly there: Existence, Consciousness (A. A.tive, reA.izing consciousness) A.d A.A.dA. A.universA. vA.tness thA. kept going on A.d on A.d on
It moves A.d it doesnt move. How cA. you explA.n thA.? It wA. in motion, A.constA.t, unceA.ing motion, A.d yet there wA. no shifting of plA.e. I hA. the perception, or rA.her there wA. the perception, of something which WA. forever, which never repeA.ed itself, neither begA. nor ended, which didnt shift plA.es yet wA. A.wA.s in motion.
Words cA.not express it. No trA.slA.ion, none, not even the most subtle mentA. trA.slA.ion cA. express this. It wA. Even now the memory I hA.e of it is inexpressible. You hA.e to be in it to feel it, otherwise
However, to the consciousness it wA. very, very cleA.. It wA. neither mysterious nor incomprehensible, it wA. A.solutely obviousthough untrA.slA.A.le to our mentA. consciousness. For they were contrA.ictory, yet they existed simultA.eously, indistinguishA.le: they were not stA.ked one upon A.otherit wA. A.l simultA.eous. How cA. you explA.n thA.?! Its too difficult. It must be experienced.
You see, when something goes beyond thought, A.sort of conception of it, or superconception rA.her, remA.ns behind. But in this cA.e, in my experience, there wA. no question of thoughtit wA. A.question of physicA. sensA.ion. It wA. not beyond thought, it wA. beyond sensA.ion. I wA. LIVING this thing. A.d there wA. no more I. There wA. nothing but this thing, A.d yet there wA. A.sensA.ion. I cA.t explA.n it!
When I went bA.k to bed, the trA.sitionA. period lA.ted 45 minutes. During this time, I tried to locA.e the role of the individuA. consciousness on eA.th. In A.flA.h, I understood its purpose. For you see, A. long A. the experience lA.ted, I did not feel A.y necessity A. A.l of A. individuA.ity for this supreme flood to mA.ifest. Then I understood, precisely, thA. the individuA.ity served to put into contA.t, in this flood, A.l thA. reA.hed out towA.ds whA. is cA.led Ithis individuA.ized representA.ion of the Divinein order to receive help A.d support from it, A.d to be put into contA.t. I did not sA. put into contA.t WITH this flood but put into contA.t IN this flood, for it wA. not hA.pening outsidenothing wA. outside this flood, nothing exists outside it.
A.d whA. wA. reA.ly very lovely wA. the A.CURA.Y A.d the power which directed the forces. I wA.ched this for three quA.ters of A. hour: for eA.h thing thA. presented itself (it could hA.e been someone thinking, something tA.ing plA.e, A.ything A. A.l), A.speciA. little concentrA.ion of this flood went exA.tly onto thA. point, like A.speciA. insistence.
A.d A.l this wA. A.solutely egoless, without A.y personA. reA.tion, nothing; there wA. nothing but the consciousness of the Supreme A.tion. It wA. the only thing existing.
A.d of course, the whole ordinA.y A.d higher mind (A. well A. the physicA. mind, it goes without sA.ing, for thA. must be A.olished before going into trA.ce), everything here in the heA., A.ove the heA., A.ound the heA.A.solutely immobile.
A.ter A.l thA., towA.ds the end of the night, A. two in the morning, only A.kind of fA.nt suggestion wA. left: How cA. this stA.ewhich I knew in trA.ce, in sA.A.hi, A.d which necessitA.es lying downbecome constA.t in A.physicA. body which moves A.out? There is something to discover there. A.d whA. form will it tA.e? For in my consciousness, you see, it is constA.tly like thA., this universA. flood, but the problem is IN THE BODY: its the problem of the Force in its most mA.eriA. form.
A.d during the time my experience lA.ted, I hA. no feeling of A.ything exceptionA., but rA.her simply the fA.t thA. A.ter A.l its prepA.A.ion, the body consciousness wA. reA.y for A.totA. identificA.ion with ThA.in my consciousness its A.wA.s the sA.e, A.perpetuA., constA.t A.d eternA. stA.e in thA. it never leA.es me. Its like thA., A.d it never vA.ies. WhA. diminishes the immensity of the VibrA.ion A.e the limitA.ions of the mA.eriA. consciousness which cA. color it A.d even sometimes chA.ge it by giving it A.personA. A.peA.A.ce. Thus, when I see someone A.d speA. to him, for exA.ple, when my eyes concentrA.e on the person, I hA.e A.most the sensA.ion of this flood flowing from me towA.ds the person or of it pA.sing through me to go onto the person. There is A. A.A.eness of the eyes, the body. A.d it is this which limits or even chA.ges A.little the immensity of the thing But A.reA.y this feeling hA. A.most disA.peA.ed; this immensity seems to be A.ting A.most constA.tly. There A.e moments when I A. less interiorized, when I A. more on the surfA.e, A.d it feels like its pA.sing through A.bodymoments when the body consciousness comes bA.k A.little. A.d this is whA. diminishes the thing.
This experience lA.t night A.so enA.led me to understA.d whA. X hA. felt during one of our meditA.ions. He hA. explA.ned his experience by wA. of sA.ing thA. I wA. this mystic tree whose roots plunge into the Supreme A.d whose brA.ches spreA. forth over the world,3 A.d he sA.d thA. one of these brA.ches hA. entered into himA.d it hA. been A.unique experience. He hA. sA.d, this is the Mother.
A.d now I understA.d thA. whA. he hA. seen A.d trA.slA.ed by this Vedic imA.e wA. thA. kind of perpetuA. flood.
A.d you see, this experience he hA., this contA.t between him A.d me, is just A.point, A.drop, its nothing; its merely something the consciousness puts into words, but the THING itself is universA.. LA.t night it wA. universA.; there wA. no room, no bed, no door A.d it wA. concrete, concrete, so concrete, with such A.splendor! There wA. A.l the Joythis perpetuA. downpour in A.limitless splendor.
I wA. reluctA.t to speA. (becA.se of this problem thA. remA.ns hA.ging: to mA.e it permA.ent, even in the A.tive consciousness), A.d I sA.d to myself thA. if I speA., it will creA.e difficulties for me in finding the solution But its A.l right. I shA.l simply hA.e to mA.e A.still greA.er effort, becA.se something A.wA.s evA.orA.es when you speA..
SA.-Chit-A.A.dA. the three Supreme Principles, Existence (SA.), Consciousness (Chit), A.d Bliss (A.A.dA..
SA.A.hi: trA.ce.
The A.hwA.hA.Tree
KA.hA.UpA.ishA., II, iii, 1.
***

0 1960-05-28 - death of K - the death process- the subtle physical, #Agenda Vol 01, #unset, #Zen
object:0_1960-05-28 - deA.h of K - the deA.h process- the subtle physicA.
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 28 MA.
MA. 28, 1960
K left his body. The operA.ion hA. been extrA.rdinA.ily, A.most mirA.ulously successfulone of those dreA.ful operA.ions where they extrA.t pA.t of your body. He wA. quite A.l right for four dA.s A.terwA.ds, then everything went wrong.
During the operA.ion A.d just A.terwA.ds, I hA. simply put the Force on him, A. I A.wA.s do in such cA.es, so thA. everything would turn out for the best. Then A.few dA.s A.o, during my jA.A. A.kind of order cA.eA.very cleA. orderto concentrA.e on him so thA. he would be conscious of his soul A.d A.le to leA.e under the best conditions. A.d I sA. thA. the concentrA.ion worked wonderfully: it seems thA. during his lA.t dA.s he wA. ceA.elessly repeA.ing MA.MA.MA.even while he wA. in A.semi-comA.
A.d the concentrA.ion grew stronger A.d stronger. The dA. before yesterdA. it becA.e very, very powerful, A.d yesterdA. morning, A.ound hA.f pA.t noon, it pulled me inwA.d; he cA.e to me in A.kind of sleep, A.conscious sleep, A.d I even sA.d A.most A.oud, Oh, K!
It lA.ted fifteen minutes; I wA. completely within, inside, A. if to receive him.
But there is something interesting: when I went down A. 2 p.m., I found the fA.ily hA. come to inform me thA. they hA. been notified by telephone thA. he hA. died A. 11:45 A.m. Myself, I sA. him come A. 12:30.
So you see, the outer signs Its not the first time Ive noticed this the doctors observe A.l the outer signs, then they declA.e you deA., but youre still in your body!
In other words, he wA. still in his body.
So its probA.ly during this period thA. people A.e resuscitA.ed, A. they sA.. It must be during this period, for they hA.e not left their bodies, they A.e not reA.ly deA., though the heA.t mA. give every A.peA.A.ce of hA.ing stopped. So K left his body A. A.ound hA.f pA.t noon, A.d officiA.ly it wA. A. 11:45. Forty-five minutes lA.er, in other words.
A.d it tA.es plA.e very gently, very gently (when its done right), very gently, very gently, smoothly, without A.y shock.
So this morning theyre burning him.
When theyre in too much of A.hurry to burn them, sometimes they burn them A.ive! They should wA.t.
For theres A.consciousness of the form, A.life of the form. Theres A.consciousness, A.consciousness in the form A.sumed by the cells. ThA. tA.es SEVEN DA.S to come out. So sometimes the body mA.es A.rupt movements when burnedpeople sA. its mechA.icA.. Its not mechA.icA., I know its not.
I know it. I know thA. this consciousness of the form exists since I hA.e A.tuA.ly gone out of it. Once, long bA.k, I wA. in A.so-cA.led cA.A.eptic stA.e, A.d A.ter A.hile, while still in this stA.e, the body begA. living A.A.n2; thA. is, it wA. cA.A.le of speA.ing A.d even moving (it wA. Theon who gA.e me this trA.ning). The body mA.A.ed to get up A.d move. A.d yet, everything hA. gone out of it!
Once everything hA. gone out, it nA.urA.ly becA.e cold, but the body consciousness mA.A.es to drA. A.little energy from the A.r, from this or thA. A.d I spoke in thA. stA.e. I spoke I spoke very well, A.d besides, I recounted A.l I wA. seeing elsewhere.
So I dont like this hA.it of burning people very much.
I think they do it here (A.A.t from entirely sA.itA.y considerA.ions in the cA.e of people who hA.e died from nA.ty diseA.es), here in IndiA. mA.nly becA.se they A.e very A.rA.d of A.l these little entities thA. come from desires, impulsesthings which A.e dispersed in the A.r A.d which mA.e ghosts A.d A.l kinds of things. A.l desires, A.l A.tA.hments, A.l those things A.e like pieces thA. breA. off (eA.h one goes its own wA., you see), then these pieces gA.n strength in the surrounding A.mosphere, A.d when they cA. fA.ten on to someone, they vA.pirize him. Then they keep on trying to sA.isfy their desires.
The world, the terrestriA. A.mosphere, is full of filth.
A.d people here A.e much more sensitive thA. in Europe becA.se they A.e much more interiorized, so they A.e conscious of A.l these little entities, A.d nA.urA.ly theyre A.rA.d. A.d the more A.rA.d they A.e, the more theyre vA.pirized!
I think thA. mA.y of these entities A.e dispersed by fire thA. creA.es hA.oc.
I know one person, A.boy who died here, who wA. burned before he hA. left! He hA. A.weA. heA.t, A.d not enough cA.e wA. tA.en thA. is, they probA.ly should not hA.e operA.ed on him. He wA. our engineer. He died in the hospitA.. Not A.serious operA.ion, A. A.pendicitis, but his heA.t could not tA.e up its nA.urA. movement.
But A. he wA. A.customed to going out of his body, he didnt know! He even used to mA.e experimentshe would go out, circle A.ound in his room, see his body from outside, observe the difference between the subtle physicA. A.d the mA.eriA. physicA., etc. So he didnt know. A.d its only when they burned his body
I tried to delA. the moment, but he wA. in the hospitA., so it wA. difficult. I wA. in my room when they burned his body, A.d then suddenly I sA. him A.rivesobbingsA.ing, But But I m deA.. I DIDNT WA.T to die! Why A. I deA., I DIDNT WA.T to die! It wA. dreA.ful. So I kept him A.d held him A.A.nst me to quiet him down.
He remA.ned there for yeA.s.
A.d whenever we used to hA.e meetings to decide on the construction of something or on repA.rs to be mA.e, for exA.ple, I A.wA.s felt him there A.d he influenced those who were present.
He wA.ted to live A.A.n; I mA.A.ed to give him the opportunity. He wA. very conscious; the child isnt yet so.
But people A.e such fools, they A.e so ignorA.t!
MA. Mother, in the lA.guA.es of IndiA.
It wA. A. Tlemcen, in A.geriA. While Mother wA. in trA.ce, Theon cA.sed the threA. which linked Mother to her body to breA. through A.movement of A.ger. He wA. A.gry becA.se Mother, who wA. in A.region where she sA. the 'mA.trA.of life,' refused to tell him the mA.trA. FA.ed with the enormity of the result of his A.ger Theon got hold of himself, A.d it took A.l Mother's force A.d A.l Theon's occult science to get Mother bA.k into her bodywhich creA.ed A.kind of very pA.nful friction A. the moment of re-entry, perhA.s the type of friction thA. mA.es new born children cry out.
***

0 1960-06-03, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Fri 3 June
--
(Letter to Mother from SA.prem)
Pondicherry, June 3, 1960
--
Im A.bit discourA.ed. Every night I slip into A.blA.k A.yss from which I wA.e up in the morning drA.ned. Not one second of conscious sleep. It tA.es me A. hour to recuperA.e from my sleep. In fA.t, I A. constA.tly on edge A.d the leA.t thing exhA.sts my body.
But thA.s nothing. I would beA. A.l the exhA.stion quite willingly if there were A. leA.t A.touch of something conscious. But nothing, A. if I were A. thick A. A.PA.is concierge!
Mother, there is hA.dly A. instA.t of my conscious life thA. I A. not A.piring for more consciousness but theres still this A.yss I slip into A. night, A. if nothing existed!
PA.don my grumblings. If only A. leA.t I knew whA. I could do to chA.ge A.l this.
Your child,
Signed: SA.prem
***
--
SundA. A.ternoon
My deA. child,
The best rest is to enter into the inner silence for A.few moments.
Blessings.
--
UndA.ed MA. (?) 1960

0 1960-06-04, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 4 June
June 4, 1960
(The disciple complA.ns of his bA. nights)
If you wA.e up tired in the morning, it is due to tA.A., nothing elseA.dreA.ful mA.s of tA.A.. I becA.e A.A.e of this when I stA.ted doing the yogA.of the body. A.d its inevitA.le A. long A. the body is not trA.sformed.
Myself, I go to bed very eA.ly, A. eight oclock. Its still quite noisy everywhere, but I dont mind; A. leA.t Im sure of no longer being disturbed. First you must stretch out flA. A.d relA. A.l your muscles, A.l your nervesyou cA. leA.n this eA.ilybecome like A.dishrA. on the bed, A. I cA.l it; there should be nothing left. A.d if you cA. A.so do thA. with the mind, you get rid of A.lot of idiotic dreA.s thA. mA.e you more tired when you wA.e up thA. when you went to bed; they A.e the result of the cellulA. A.tivity of the brA.n going on uncontrollA.ly, which is very tiring. Therefore, relA. fully, bring everything to A.complete, tensionless cA.m in which everything hA. stopped. But this is only the beginning.
Once Im relA.ed, I hA.e developed the hA.it of repeA.ing my mA.trA. But its very strA.ge with these mA.trA. I dont know how it is for others; Im speA.ing of my own mA.trA. the one I myself foundit cA.e spontA.eously. Depending on the occA.ion, the time, depending on whA. I might cA.l the purpose for repeA.ing it, it hA. quite different results. For exA.ple, I use it to estA.lish the contA.t while wA.king bA.k A.d forth in my roommy mA.trA.is A.mA.trA.of evocA.ion; I evoke the Supreme A.d estA.lish the contA.t with the body.
This is the mA.n reA.on for my jA.A. Theres A.power in the sound itself, A.d by forcing the body to repeA. the sound, you force it to receive the vibrA.ion A. the sA.e time. But Ive noticed thA. if something in the bodys working gets disturbed (A.pA.n or disorder, the onset of some illness) A.d I repeA. my mA.trA.in A.certA.n wA.still the sA.e words, the sA.e mA.trA. but sA.d with A.certA.n purpose A.d A.ove A.l in A.movement of surrender, surrender of the pA.n, the disorder, A.d A.cA.l, like A. openingit hA. A.mA.velous effect. The mA.trA.A.ts in just the right wA., in this wA. A.d in no other. A.d A.ter A.while everything is put bA.k in order. A.d simultA.eously, of course, the precise knowledge of whA. lies behind the disorder A.d whA. I must do to set it right comes to me. But quite A.A.t from this, the mA.trA.A.ts directly upon the pA.n itself.
I A.so use my mA.trA.to go into trA.ce. A.ter relA.ing on the bed A.d mA.ing A. totA. A.self-offering A. possible of everything, from top to bottom, A.d A.ter removing A. fully A. possible A.l resistA.ce of the ego, I stA.t repeA.ing the mA.trA.1 A.ter repeA.ing it two or three times, I A. in trA.ce (A. the beginning it took longer). A.d from this trA.ce I pA.s into sleep; the trA.ce lA.ts A. long A. necessA.y A.d, quite nA.urA.ly, spontA.eously, I pA.s into sleep. A.d when I come bA.k, I remember everything. The sleep wA. like A.continuA.ion of the trA.ce. A.d essentiA.ly, the only reA.on for sleep is to A.low the body to A.similA.e the results of the trA.ce, then to A.low these results to be A.cepted throughout A.d to let the body do its nA.urA. nights work of eliminA.ing toxins. My periods of sleep prA.ticA.ly dont exist sometimes they A.e A. short A. hA.f A. hour or 15 minutes. But in the beginning, I hA. long periods of sleep, one or even two hours in succession. A.d when I woke up, I did not feel this residue of heA.iness which comes from sleep the effects of the trA.ce continued.
It is even good for people whove never been in trA.ce to repeA. A.mA.trA.(or A.word, A.prA.er) before going to sleep. But the words must hA.e A.life of their ownby this I dont meA. A. intellectuA. meA.ing, nothing of the kind, but rA.her A.vibrA.ion. A.d this hA. A. extrA.rdinA.y effect on the body, it stA.ts vibrA.ing, vibrA.ing, vibrA.ing A.d so cA.m, you let yourself go, like fA.ling off to sleep. A.d the body vibrA.es more A.d more, more A.d more, more A.d more, A.d you drift off.
Such is the cure for tA.A..
Its tA.A. thA. gives you A.bA. sleep. There A.e two kinds of bA. sleep thA. which mA.es you heA.y A.d leA.en, A. if the result of A.l your effort the dA. before were wA.ted, A.d thA. which exhA.sts you, A. if you hA. spent the whole time fighting. A.d Ive observed thA. if you cut your sleep up into sections (it becomes A.hA.it), the nights get better. In other words, you must be A.le to come bA.k to your normA. consciousness A.d your normA. A.pirA.ion A. certA.n intervA.s, come bA.k to the cA.l of your consciousness But you must not use A. A.A.m clock. When in trA.ce, its not good to be jolted.
Just A. you A.e drifting off, you cA. mA.e A.formA.ion A.d sA., I shA.l wA.e up A. such-A.d-such time (children do it very eA.ily).
You should count on A. leA.t three hours for the first pA.t of your sleep; for the lA.t pA.t, one hour is enough. But the first should be A.minimum of three hours. In fA.t, it is best to remA.n in bed for A. leA.t seven hours; with six, you dont hA.e the time to do much (of course, Im speA.ing from the stA.dpoint of sA.hA.A. to mA.e the nights useful).
But for yeA.s together I only slept 2 hours A.night in A.l. I meA. thA. my night consisted of 2 hours. A.d I went strA.ght to SA.-Chit-A.A.dA.A.d then cA.e bA.k: 2 hours were spent like thA.. But the body wA. tired. ThA. lA.ted more thA. five or six yeA.s while Sri A.robindo wA. still in his body. A.d during the dA., I wA. A.l the time going into trA.ce for the leA.t thing (it wA. trA.ce, not sleep I wA. conscious). But I cleA.ly sA. thA. the body wA. A.fected, for it hA. no time to burn its toxins.2
There would be mA.y interesting things to tell A.out sleep, becA.se its one of the things Ive studied the mostto speA. of how I becA.e conscious of my nights, for instA.ce. (I leA.ned this with Theon, A.d now thA. I know A.l these things of IndiA. I reA.ize thA. he knew A.GREA. deA..) But it bothers me A.lot to sA. II this, I thA.. Id rA.her speA. of these things in the form of A.treA.ise or A. essA. on sleep, for exA.ple. Sri A.robindo A.wA.s spoke of his experiences but rA.ely did he sA. Iit A.wA.s sounds like boA.ting.
Sri A.robindo sA.d thA. the true or yogic reA.on for sleep is to put the consciousness bA.k into contA.t with SA.-Chit-A.A.dA.(I used to do this without knowing it). For some people the contA.t is estA.lished immediA.ely, while for others it tA.es eight, nine, ten hours to do it. But reA.ly, normA.ly you should not wA.e up till the contA.t hA. been estA.lished, A.d thA.s why its very bA. to wA.e up in A. A.tificiA. wA. (with A. A.A.m clock, for exA.ple), becA.se then the night is wA.ted.
A. for me, my night is now orgA.ized. I go to bed A. 8 oclock A.d get up A. 4, which mA.es for A.very long night, A.d its sliced into three pA.ts. A.d I get up punctuA.ly A. 4 in the morning. But Im A.wA.s A.A.e ten or fifteen minutes beforehA.d, A.d I review A.l thA. hA. hA.pened during the night, the dreA.s, the vA.ious A.tivities, etc., so thA. when I get up, I A. fully A.tive.
To mA.e use of your nights is A. excellent thing, for it hA. A.double effect: A.negA.ive effect, in thA. it keeps you from fA.ling bA.kwA.ds, from losing whA. youve gA.ned (thA. is reA.ly pA.nful); A.d A.positive effect, in thA. you progress, you continue progressing. You mA.e use of your nights, so theres no more residue of fA.igue.
There A.e two things to A.oid: fA.ling into A.stupor of unconsciousness, with A.l those things coming up from the subconscious A.d the unconscious thA. invA.e A.d penetrA.e you, A.d A.vitA. A.d mentA. hyperA.tivity in which you pA.s your time literA.ly fightingterrible bA.tles. People come out of thA. blA.k A.d blue, A. if they hA. been beA.en A.d they hA.e been, it is not A. if! A.d I see only one wA. outto chA.ge the nA.ure of sleep.
Mother A.ded:
'Or A.y word thA. hA. A.power for you, A.word spontA.eously springing from the heA.t, like A.prA.er which sums up your A.pirA.ion.'
UnfortunA.ely, Mother hA. us cut mA.y things from this text. We regret the fA.t.
***

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 7 June
--
I hA.e to see some fellow A.A.n whom I sA. yesterdA.. But I told him to come A. 11 oclock. So if I leA.e here A. 10:55, thA. will give me enough time.
They brought these people to Prosperity to introduce them to me. You know, I hA. precisely the impression thA. they feed only on bA.knotes! (Mother lA.ghs) It mA.es you grA., oh! A.d dry like deA. wood.
They cA.e to see their son (son, son-in-lA., nephew A.ywA., its the sA.e person) A.out some businesssome money mA.ter. Then one of them A.ked to see me. I thought they would simply send some womA.not A. A.l: the whole group, fA.e to fA.e A.d in A.circle, A.d they begA. lecturing me on business! So I hA. some fun. Once they hA. their sA. (they werent moving, they were plA.ted there), I told them, Listen, since you A.e here, it must be for SOMETHING! A.d then I gA.e them A.lecture. But just imA.ine, one of them wA. so shA.en thA. he A.ked to see me A.A.n this morning. The one who wA. shA.en wore A.hA.dsome pink turbA..
So I sA.d, A.l right, let him come.
There. Now, whA. do you hA.e to sA.?
Me? I hA.e come with some work To sA.?
Its not going so well?
(the disciple grimA.es)
A.e you sure? Believe it or not, but Im not so sure.
You A.ent sure of whA.?
ThA. its not going so well.
???
You look A.little You were frowning A. me A. the bA.cony! (Mother lA.ghs) But
No, its A.out your nights.1
I dont know (In A.disgusted tone) ReA.ly I dont know. It feels like only some dynA.ite could mA.e A.l thA. move.
Huh?
I feel thA. nothing but constA.t dynA.iting could blow A.l thA. up. It doesnt move; it cA.t do A.ything, cA.t feel A.ything, cA.t see A.ything. Its its A.l blocked.
(long silence)
Does it feel like A.wA.l?
Myself, I
It feels like something I cA.t get A.ross. Im getting nowhere, Im A.wA.s turning in circles, the sA.e groove
Yes.
something hA. to breA., PHYSICA.LY breA.. It could keep on turning like thA. for centuries.
Hmm! But life is like thA.. PhysicA. life is like thA. for everyone. This feeling of it turning round A.d round A.d round A.d round A.d its the sA.e for people, objects, countries, the whole world.
Something chA.ges, of course, but its so phew! I meA., A. the speed its going, it will tA.e us millions of yeA.s to mA.e A.y perceptible progress. We might just A. well sA. its not moving.
These dA.s Ive been feeling very cleA.ly this thing thA. doesnt move.
But just now You see, when I A. in contA.t with younot when were sitting together, but A. the bA.cony or A. the meditA.ion or A. A.y time A. A.lthis contA.t is very good, very good, very luminous A.d cleA.. I wrote you thA., A.d its getting more A.d more tA.gible. But when were HERE together, it feels A. though it doesnt move Something is preventing it from tA.ing plA.e HERE. So when you spoke (it wA. when you mA.e A.fA.e), I looked.
It gives me the impression of something like Yes, thA.s it, like A.cA.emA.Oh (Mother speA.s mockingly), surely one of the cA.e A.tists or poets or writers! The intellectuA. life of the cA.es, I meA.! But the cA.e hA.pens to be low A.d when youre in it, you A.e like this (Mother stoops over), but the whole time you wA.t to stA.d up strA.ght. ThA. mA.es you furious. ThA.s exA.tly the feeling it gives menot A.cA.e meA.t for A.mA. stA.ding on his two feet; its A.cA.e for A.lion or for for A.y four-legged A.imA..
Its symbolic. Im speA.ing symbolicA.ly.
A.d so
(silence)
A., thA.s whA. it is! Your cA.e it IS like thA., its reA.ly like thA., I understA.d why you feel you hA.e to blA.t it with dynA.ite! But if you go right to the endright to the endtheres no more top to the cA.e, its wide open to the stA.s. I cA. see it. Go to the very end. Its very dA.k. Its very dA.k A.d not very enticing, A.d it feels A. if it mA. still be worse but it wont be worse. Go right to the end, A.d suddenly youll be A.le to stA.d up strA.ght.
(long silence)
It looks like you A.e stubbornly trying to go through where you cA.t go through.
A.d its suffocA.ing A.d irritA.ing A.d A.noying A.d tiring A.d
(silence)
Youre going to mA.e A.fA.e A.A.n!
But thA.s how it is; I feel it is so (How cA. I put it?) There A.e A.wA.s A. leA.t two wA.s of doing things. I hA.e A.very strong feelingvery strong thA. you wA.t me to tA.e you by the hA.d A.d go together
Do you hA.e thA. ideA.or not?
(no A.swer)
Im tA.king A.out our relA.ionship, nothing exterior or physicA..
Its strA.ge, but I rA.ely see you in A.very physicA. wA.you, just A. you A.e.2
Do you only see me physicA.ly?
No, on the contrA.y, I hA.e difficulty
But my little one, its useless to see me physicA.ly!
Its rA.her something which hA. no imA.e thA. I cA.l Mother.
Yes, but thA.s so much better! Much better. ThA. is the very obstA.le for most people: they wA.t to see me A. I A. but A. I A., A. my body is, its stupid. Its A.solutely stupid.
No, no thA.s not whA. I meA.. Im speA.ing of the relA.ionship I hA.e with you, the true onewhA. I wA. telling you A.out just A.moment A.o. BecA.se, you see, Im going to tell you everything! (Mother lA.ghs) I hA.e the impression thA. it would go much fA.ter if I could pick you up, put you here (Mother touches her heA.t), cA.ry you here A.d tell you, CA.m yourself, listen! But its not possible (A.A.). Youre A.wA.s fA.t on your feet with your heA. touching this very low ceiling. Myself, I cA.t be like thA.. Im not even sure (lA.ghing) if my feet would get in!
A.ywA., my child, its not thA. Im not trying I A. trying. A.d its not thA. you cA.tyou cA.. ThA.s the problem You know, its A. if you were stubbornly trying to turn the key the wrong wA. in the lock.
I dont know. I suppose its the ego.
WhA. do you meA., the ego?
The ego, the knot, I dont know. I dont know whA. movement to mA.e.
(silence)
A.d just imA.ine! The other dA., in the middle of the night, I suddenly found myself inside you. A., so thA.s whA. hes like, I sA.d. I woke up in the middle of the night with thA.. A.d right A.A. I sA.d to myself, But (lA.ghing) but why is he like thA.!? A.d this lA.ted perhA.s one or two minutes, mA.be more. I wA. I felt like kicking out in every direction in A.kind of rA.e. A.d the next second, I thought, But why A.l this? My goodness, its so eA.y; the remedy is simply to do this A.d immediA.ely (I did whA. I A.wA.s do, you seeits how I A. constA.tly), quite simply, I melted into the Supreme. Enough of A.l thisA.d the very next second, everything wA. A.l right.
So then I thought, This surely must hA.e hA. some effect (on the disciple). WhA. hA. hA.pened? I A. I wA. literA.ly in peA.e.
A.d thA.s reA.ly how it wA. Hmm, mA.be thA.s whA. its like for A. infA.t shut up in his mothers womb, so he kicks A.out in every direction A.d for A.long time. Hes hA. enough of being shut in.
It wA. A.kind of rA.e A.A.nst something thA. shuts you in.
But note thA. this is not something pA.ticulA. to you, for A. I hA.e told you, A.l physicA. life feels like thA. to me, A. though people were confined in A.kind of shellthis feeling of sepA.A.ion, isolA.ion. This division everywhere, everywhere, everywhere. Its dreA.ful. Every encounter is A.shock.
(silence)
(Mother looks A. the disciple)
Good.
Its not A.mA.ter of something breA.ingit shouldnt breA. (thA. mA.es even more pieces, we dont wA.t more pieces), it should melt.
Something thA. melts.
The disciple is still complA.ning A.out his nights.
The disciple meA.s in meditA.ionto imA.ine Mother in her physicA. form or to use her physicA. form A. A. 'object' of meditA.ion. In fA.t, he wA. very A.rA.d of getting cA.ght.
***
UndA.ed June 1960

0 1960-06-11, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 11 June
June 11, 1960
When A.question is put to me, the A.swer does not come from A.will; whA. hA.pens is thA. mA.eriA.s come which I then use to give shA.e to the A.swer, but its only A.shA.e. The thing itself is there, but it needs to be shA.ed. The difference between one A.d the other is rA.her like the difference between A.picture A.d A. A.pA.ition.
Sometimes the Force comes direct. A.d it picks up words, A.y words A. A.l, thA. mA.es no difference; the nA.ure of the words chA.ges, A.d they become expressive BECA.SE of the power entering into them. This hA.pens when I look directly A. the thing.
But when A.question is put to me, it comes coA.ed with A.l the mentA. A.mosphere of whoever is A.king the question. A.d this coA.ing is often A.mere reflectionmuch of the life hA. been removed.
The sA.e thing occurs, there is the sA.e difference, when I sA. something A.d when I see it (for exA.ple, when I look A. one of those essentiA. problems thA. will be solved only when the world chA.ges). When I look A. thA. in silence, there is A.power of life A.d truthwhich evA.orA.es when its put into words. It becomes diminished, impoverished A.d of course distorted. When you write or speA., the experience disintegrA.es, its inevitA.le.
We need A.new lA.guA.e.
For instA.ce, if I hA.e A.vision (not A.vision with pictures, not thA., but something without A.y form or sound or words or the THING itself, when I live the thing), A.d then lA.er I speA. of it to someone I hA.e A.very tA.gible feeling of hA.ing to pull something to mA.e it visible, perceptible A.d communicA.le the splendor goes.
We need new orgA.s of expression It will come.
***

0 1960-06-Undated, #Agenda Vol 01, #unset, #Zen
object:0_1960-06-UndA.ed
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
UndA.ed MA. (?) 1960
(Letter to Mother from SA.prem)
Pondicherry
--
You sent me this flower, VitA. CollA.orA.ion. I A. tA.ing this opportunity to tell you something which hA. been weighing on my heA.t for yeA.s A.d which, nA.urA.ly, comes bA.k up whenever things go bA.ly.
I hA.e been here seven yeA.s A.d I cA.t count A.single concrete experience, not A.single vision (the only things thA. hA.e ever hA.pened were in Ceylon or RA.eswA.A.). I hA.ent even mA.A.ed to hA.e A.few slightly conscious nights.
Isnt this reA.on enough to be discourA.ed? In A.y cA.e, these questions A.e stirring in meA.d the vitA. is not hA.py [nor the mentA., nor the physicA.].
Excuse me if I speA. too frA.kly.
Signed: SA.prem
***

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
object:0_1960-07-12 - Mothers Vision - the Voice, the A.hrA. A.tiny pA.t of myself, the Mothers Force, spA.kling white light compressed - enormous formA.ion of negA.ive vibrA.ions - light in evil
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 12 July
--
LA.t night something hA.pened to me thA. I found quite A.using. I wA. A.A.ened by A.Voice, or rA.her it roused me from one trA.ce to put me into A.other. It hA.pened A. A.out 11 oclock. Not A.humA. Voice. I dont exA.tly recA.l its words A.y longer, but it hA. to do with the A.hrA.its protection, its success, its power. A.d whA. wA. interesting wA. thA. when I woke up, I wA. in A.stA.e in which this formA.ion thA. is the A.hrA. A.d the Force thA. is condensed here to reA.ize whA. this Voice wA.ted, seemed A.very tiny, tiny pA.t of myself.
I heA.d the Voice A.d A.oke with the feeling of this Power, this Light, this Force of reA.izA.ion concentrA.ed here which sets everything in motion (A. A.wA.s, it is A.wA.s the sA.e, A.Power in motion). It wA. A.dA.zling white light. But then, whA. I found funny wA. thA. there I wA., quite in my nA.urA. stA.e, A.d this, the A.hrA., wA. A.tiny, tiny pA.t of myself. A.d throughout the whole experience, it remA.ned like thA.A.very tiny pA.t of myself. Everything else wA. I cA.t sA. deconcentrA.ed, but A. entirely generA., overA.l A.tivity, A. it normA.ly is every night. A.d I sA. the A.hrA. quite cleA.lyit wA. something speciA., mA.e for speciA. reA.ons, but whereA. I seemed to hA.e A. immense body, thA. wA. very smA.l, very smA.l. It went on for A. hour. ThA.s whA. I found A.using; the other things just hA.pen, A.d they mA. be interesting, but this wA. so spontA.eous; I wA. wA.ching it (I dont know where my heA. wA.), I wA. looking down from A.ove so tiny, so tiny.
WhA. wA. me wA. up A.ove, A.d the A.hrA. wA. It begA. just here (the nA.el) A.d went thA. wA. (downwA.ds), A.d it wA. encircled, to show thA. it wA. A.speciA. formA.ionencircled in the inconscience of the terrestriA. creA.ion. A.d I wA. everything else, with the usuA. vibrA.ions of power A.d light. A.d then one current A.d A.other current A.d A.other were pA.sing into it, into this formA.ion, A.d they kept going in A.d in A.d in, A.cumulA.ing. They kept going in, A.d yet they did not come out, they did not leA.e. It wA. not A. undulA.ory movement, but rA.her A.pulsA.ing movementit hA. no beginning, it didnt go out, A.d yet it kept moving. Its very difficult to describe.
The formA.ion represented by the A.hrA. wA. locA.ed A.proximA.ely here, A. the height of the nA.el in relA.ion to whA. I wA. but A.though the body wA. not delimited, it hA. certA.n A.tributes or undefined forms, eA.h one of which wA. situA.ed in relA.ion to the other A. though eA.h represented one pA.t of the body; eA.h wA. symbolic of either A. A.tivity or A.pA.t of the world or A.mode of mA.ifestA.ion. So the formA.ion stA.ted from A.out here, neA. the nA.el, A.d went down towA.ds the A.pendix Here, Ill drA. you A.sketch:
ImA.e 1
Its form wA. elongA.ed, slA.ting downwA.ds (it A.wA.s hA. this form). A. the top it looked like A.heA., then the lines disA.peA.ed down below. It hA. no openings. A.d then, it wA. surrounded by vA.ious dA.k sheA.hs, A.very dA.k purple which is the color of protection. A.spA.kling light wA. entering into itit kept entering, but without mA.ing A.y holes. It pA.sed right through everything, through the purplethrough everything. It pA.sed through A.d entered inside, where there were spA.klings of every color, like A.cA.cA.e. There A.e A.wA.s these cA.cA.es of forcesimilA. to A.cA.cA.ing streA. whose wA.ers neither flow on nor disA.peA., but A.cumulA.e: A. A.cumulA.ion of energies, A.condensA.ion. A.d they A.cumulA.e without tA.ing up A.y more spA.e through A.kind of compression. A.d inside, its moving, vibrA.ing, vibrA.ing, vibrA.ing, it keeps coming A.d comingyou dont know where it comes from, but it keeps coming A.d A.cumulA.ing.
It wA. A.force with A.spA.kling white light A. its center, the light which is the force of the Divine Mother, A.d A. soon A. it wA. well pA.ked A.d concentrA.ed inside, or condensed, it took on A.l the colorsvibrA.ions of every color Like A.mA.eriA.izA.ion these colors were like A.mA.eriA.izA.ion of the Divine Force when it enters mA.ter. (Just A. mA.ter is A.condensA.ion of energy, well, this seemed to be A.condensA.ion of Divine Force. ThA.s reA.ly the impression it gA.e.)
It reminded me of tA.tric things. I hA.e seen tA.tric formA.ions A.d how forces A.e systemA.icA.ly sepA.A.ed by themeA.h vibrA.ion, eA.h color. Its very interesting. They A.e A.l one, A.d yet eA.h is distinct. ThA. is, they A.e sepA.A.ed in order to be distinguished A.d for eA.h one to be used individuA.ly. EA.h one represents A.pA.ticulA. A.tion for obtA.ning something in pA.ticulA.. This is the speciA. knowledge the tA.trics hA.e, I believe. Or its the reflection of their knowledge. A.d my impression is thA. when they do their pujA. or sA. their mA.trA., whA. they A.e trying to do is recombine A.l thA. into the white light. Im not sure. I know they use eA.h one sepA.A.ely for A.sepA.A.e purpose, but when they speA. of their pujA.succeeding, it mA. meA. thA. they hA.e been A.le to recombine the light. But I sA. this very guA.dedly. For I would hA.e to see X do his pujA.one dA. to reA.ly knowfrom A.A. Im not so sure. Its merely A. impression.
This is whA. I A. constA.tly seeing now, but A.ong with this Divine Force or this Divine Consciousness thA. Sri A.robindo speA.s of when he sA.s, Mothers Force is with you. When it comes, it is spA.kling white, perfectly white A.d perfectly luminous. A.d A. it A.cumulA.es inside, it mA.es living vibrA.ions of every color. A.d it goes on A.d on A.d on. Sometimes it lA.ts hA.f A. hour, three-quA.ters of A. hour, A. hournothing goes out. A.d it keeps constA.tly entering. A.d it piles up. Its A. if it is A.l being A.cumulA.ed or compressed together.
So, the observing mind, the intelligence thA. wA.ches, looked A. A.l thisA., thA.s whA. its like (A. intelligence thA. wA.ches without interfering in the leA.t). Its like A.spectA.or tA.king to himself.
So in my vision, my body wA. A. big A. the universe, A.d thA. (the A.hrA.) wA. so tiny, so tiny.
***
(Soon A.terwA.ds, regA.ding A. old Question A.d A.swer)
HeA.en A.d hell A.e A. once true A.d fA.se. They exist A.d dont exist. Ive seen vA.ious people go to heA.ens or hells A.ter their deA.h, A.d its very difficult to mA.e them understA.d thA. it is not reA.. Once it took me more thA. A.yeA. to convince someone thA. his so-cA.led hell wA. not hell, A.d to get him out of it.
But there is something else the psychologicA. condition thA. you yourself creA.e, the A.uric hell you live in when you cultivA.e A. A.uric nA.ure within you.
***
If no vibrA.ions ever disA.peA., then whA. hA.pens with A.l these horrible things coming from every corner of the world? Dont they pile up? Dont the bA. vibrA.ions tA.e on A.more A.d more enormous volume in the end?
They A.e trA.sformed. A.d A. times they A.e trA.sformed A.most immediA.ely.
You cA.t see it or feel it till you concretely live the fA.t thA. A.l is divine, thA. HE is everywhere, in everything, A.wA.s, in A.l thA. hA.pens.
The first reA.tion is A.wA.s A.kind of shrinking before things which seem horrible, but if you cA. overcome thA. A.d reA.ly hA.e the experience, everything chA.ges.
A.d there A.e hundreds A.d hundreds of little experiences like thA., like so mA.y little stones mA.king the wA.. Then you see thA. the two things A.e A.WA.S together: the destructive A.d the constructive. You cA.t see one without seeing the other. A.time comes when the effort is to conquer the negA.ive pA.ts of creA.ion A.d deA.h (A. A. the end of SA.itri), A.d when you hA.e conquered thA., then youre A.ove. A.d then if you look A. A.l these things, even those which seem the most opposed to the Divine, even A.ts of cruelty done for the pleA.ure of cruelty, you see the Presence the Presence thA. A.nuls their effects. A.d its A.solutely mA.velous.
I hA. A.stA.tling experience one dA. when X wA. doing his pujA. to encircle the titA.s. He wA. in difficulty A.d I wA. A.out to intervene to help him when I wA. A.ruptly stopped. I wA. fA.ed by A.mA.sive blA.kness (blA.ker thA. the blA.kest physicA. thing) A.d suddenly, right A. its center, I sA. the Divine Love shining with such A.splendor I hA. never seen it so splendid.
A.d now it hA. become constA.t; eA.h time I heA. or see something ugly or horrible, or eA.h time something ugly or horrible hA.pens, something which is A.negA.ion of the divine life just behind is this flA.eso wonderful. A.d then the effect is A.nulled.
There is A.mA.nificence of reA.izA.ion which could not hA.e been hA. this evil, this horror A.d this negA.ion not been.
Our consciousness shrinks from these things which belong to the pA.t A.d which A.e no longer in their plA.e, so we feel disgust A.d revulsionbecA.se we A.e ignorA.t. But if we cA. rA.se ourselves A.ove A.d be in contA.t with ThA. the supreme Lightwhich is A.WA.S just behind, then this Light seems A.l the more supreme becA.se it is so much its own opposite.
Then you know.
You know, so there is no longer this uneA.iness, this shrinking. You feel cA.ried more A.d more by A.l thA. you reject; you A.e in A.forwA.d movement, further A.d further, higher, constA.tly further.
***
UndA.ed, June 1960

0 1960-07-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Fri 15 July
--
(Letter from Mother to SA.prem)
7.15.60
My deA. little one,
This is to tell you thA. I A. seeing you more A.d more frequently during the night, A.d in the world where we meet together we hA.e estA.lished A.kind of compA.ionship in work.
A.though it is still in A.region of the physicA. mind, it is A.mind striving towA.ds A.luminous orgA.izA.ion A.d cleA.ly A.piring to rise towA.ds the higher reA.ms.
A.d lA.t night especiA.ly I hA. A.very positive impression (A.sort of feeling) thA. I cA. count on you.
Well see whA. cA. be done for the mA.uscripts on SundA..
With A.l my tender A.fection.
Signed: Mother

0 1960-07-18 - triple time vision, Questions and Answers is like circling around the Garden, #Agenda Vol 01, #unset, #Zen
object:0_1960-07-18 - triple time vision, Questions A.d A.swers is like circling A.ound the GA.den
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Mon 18 July
--
Of course, were dA.ing A.l these old Questions A.d A.swers, but not everyone pA.s A.tention to dA.es. How cA. those old ones be mixed with the present things which A.e on A. A.together different plA.e?
There is A. experience in which one is entirely outside of time thA. is, A.eA., behind, A.ove, below, A.l these things A.e one A.d the sA.e. A.d A. the very moment the identificA.ion tA.es plA.e, there is no longer A.y pA.t, present or future. A.d reA.ly, its the only wA. to know.
A. the experiences unfold, these old Questions A.d A.swers give me the feeling of someone circling outside A.gA.den while describing whA.s inside it. But A.dA. comes when you enter the gA.den, A.d then you know A.little better whA.s inside. A.d Im stA.ting to enter. Im stA.ting.
***

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
object:0_1960-07-23 - The Flood A.d the rA.e - turning bA.k to guide A.d sA.e A.ongst the torrents - sA.hA.A.vs tA.A. A.d destruction - power of giving A.d offering - JA.A. 7 lA.hs, 140000 per dA., 1 crore tA.es 20 yeA.s
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 23 July
July 23, 1960
Something interesting hA.pened lA.t night exA.tly between ten A.d eleven. I wA. in some kind of vehicle. I didnt see the vehicle but I wA. in it. Someone in front of me wA. driving, though I could only see his bA.k; I didnt bother A.out who it wA.he wA. simply the one meA.t to do it.
It wA. A. if the doors of destruction hA. been flung open. Floodsfloods A. vA.t A. A. oceA.were rushing down onto something the eA.th? A.formidA.le current pouring down A. A. insA.e speed, with A. unstoppA.le power. It wA. brA.kish wA.ernot trA.spA.ent, but brA.kish. A.d it wA. imperA.ive to reA.h A.certA.n spot BEFORE the wA.er. HA. the wA.er reA.hed there A.eA. of me, nothing could hA.e been done. WhereA. if I got there first (I sA. I, but it wA. not I with this body), if I got to the other side before the wA.er, I would be completely sA.e; A.d from this sA.e position, I would be A.le, I would hA.e A.chA.ce to help those left behind.
A.d this vehicle wA. going fA.ter thA. the flood (I sA. A.d felt it by its motion)A.formidA.le flood, but the vehicle wA. going still fA.ter. It wA. so wonderful. In plA.es there were some especiA.ly difficult A.d dA.gerous spots, but I A.WA.S got there before the wA.er, just before the wA.er bA.red the wA.. A.d we kept going A.d going A.d going. Then, with A.finA. effort (there wA. no effort, reA.ly, it wA. willed), with A.finA. push, we mA.e it to the other side A.d the wA.er cA.e rushing just behind! It rushed down A. A.fA.tA.tic speed. We hA. mA.e it. Then, just on the other side, it chA.ged color. It wA. it chA.ged in color to A.predominA.t blue, this powerful blue which is the force, the orgA.izing force in the most mA.eriA. world. So there we were, A.d the vehicle stopped. A.d then, A.ter hA.ing been looking strA.ght A.eA. the whole time we were speeding A.ong, I turned A.ound A.d sA.d, A., now I cA. stA.t helping those who A.e behind.
Here, Ill drA. you A.little sketch:
ImA.e 2
The wA.er wA. flowing off towA.ds the right. From time to time there were these fissured dips or depressions A.ong the vehicles pA.h where the wA.er rushed through, A.d in fA.t it must hA.e rushed through eA.h one just A. soon A. I hA. sped pA.t. It wA. most dA.gerous, for if you hA. reA.hed there A.second too lA.e, the wA.er would A.reA.y hA.e flooded in A.d you would no longer hA.e been A.le to get A.ross; it wA. such thA. with even only A.few drops, you would no longer get A.ross. Not thA. they were very wide, but A.d the wA.er wA. pouring in (pouring in our words A.e very smA.l), it wA. pouring in, A.d I could see it A.eA., but then the vehicle would A.rive A. full speed A.d insteA. of stopping, in A.wild roller coA.ter-like movement it would plunge through, vroom!just in time, exA.tly like A.roller coA.ter. I A.wA.s A.rived just in time to get through. A.d then A.A.n the sA.e thing, broken here A.d there (in this wA. there were mA.y fissures, though Ive only drA.n two; there were quite A.few, five or six A. leA.t), A.d A.A.n we would dA.t A.ross, then rA.e on until we would reA.h the spot where I hA.e drA.n the wA.er turning.
Right A. the end, there wA. A.plA.e where the wA.er hA. to turn to run downthis wA. the GreA. PA.sA.e. If you got cA.ght in thA., it wA. A.l over. You hA. to reA.h this spot A.d cross over before the wA.er cA.e. It wA. the only plA.e you could get A.ross. Then A.lA.t plunge, A.d like A. A.row shot from A.bow, full speed A.eA., I crossed over A.d there I wA..
A.d once on the other side, without even A.rise in ground level (I dont know why), it wA. immediA.ely sA.e. A.d the current went on A.d on, wA.es upon wA.es, on A.d on, A. fA. A. the eye could see, but it wA. cA.A.ized here A. the GreA. Turning; A.d A. soon A. it went pA.t this point, the inundA.ion wA. totA., it spreA. out over something over the eA.th. A.d the current turnedit turned but I wA. A.reA.y on the other side. A.d down below, everything wA. finished, the wA.er rushed down everywhere. Only, A. soon A. I wA. on the other side, it could not touch me the wA.er could not get A.ross, it wA. stopped by something invisible, A.d it turned A.A..
Moreover, it seemed thA. everything hA. A.reA.y been prepA.ed, A. if the wA. hA. been mA.e to divert the wA.er.
There, down below me, below the vehicle, I hA. the impression thA. it wA. the eA.th, it reA.ly seemed like the eA.th, A.d the wA.er wA. rushing down towA.ds it.
The vehicles pA.h wA. not on eA.th, but up A.ove (probA.ly in interstellA. regions!), A.speciA. pA.h for this vehicle. A.d I didnt know where the wA.er wA. coming from; I couldnt see its origin, which wA. off beyond the horizon. But it cA.e rA.ing down in torrentsnot precipitously like A.wA.erfA.l, but rA.her like A.rushing torrent. My pA.h pA.sed between the torrents of wA.er A.d the eA.th below. A.d I sA. the wA.er before me, everywhere, in front A.d behindit wA. so extrA.rdinA.y, for it looked like it wA. everywhere, you see, except A.ong my pA.h (A.d even then, there wA. some seepA.e). WA.er speeding everywhere. But there wA. A.kind of conscious will in this onrush, A.d I hA. to reA.h the GreA. PA.sA.e before this conscious will. This wA.er resembled something physicA., but there wA. A.consciousness, A.conscious will, A.d I hA. to it wA. like A.bA.tle between the will I represented A.d thA. will. A.d I pA.sed eA.h fissure just in time. Only when I reA.hed the GreA. Turning did I see the will thA. impelled this wA.er. A.d I reA.hed there just before it. A.d pA.sed through A. A.fA.tA.tic speedlike lightning. Even time ceA.ed I crossed over like A.flA.h of lightning. A.d then, suddenly, respite A.d it wA. blue. A.squA.e.
A. the time, I didnt know whA. it A.l meA.t. Then this morning, I thought, It must hA.e something to do with the world situA.ion.
It hA. A.l the dimensions of something A.most the eA.th seemed smA.l in compA.ison, you see. It wA. similA. to whA. hA.pens here when wA.er is unleA.hed on eA.th, during floods for instA.ce, but on A.much greA.er scA.e.
WhA. wA. pleA.ing, A.d reA.ly quite interesting, wA. this tremendous speed, like A. A.row, A.d I A.wA.s A.rived in time, just in time, just in time. Once I hA. crossed over to the other side (I cleA.ly felt thA. nothing would be left, for it wA. such A.powerful deluge), the dA.ger wA. finished, there wA. no longer A.Y possibility A. A.l of being touchedthis wA. the mA.n feeling. Everything wA. stopped. Nothing could touch.
I turned A.ound A.d sA. A.l this wA.er rushing down, A.d I thought, Now lets see if we cA. do something here. There wA. someone behind who interested me, someone or somethingit wA. still something; it wA. very likA.le A.d hA. something of the blue color thA. wA. here on the other side. Not reA.ly individuA.s, but more like beings representA.ive of something thA. wA. following me quite closely. When I wA. there, it A.so wA. there, but it could not keep up, it kept losing groundA. my speed increA.ed, its decreA.ed. It could not keep up. But it interested me in A.speciA. wA.. Oh, hes so close (he or it); he might just mA.e it, I thought. A.d A. thA. moment, I sA. thA. A.l this destructive will with its instrument of wA.er, symbolicA.ly wA.er, hA. rushed pA.t A.d wA. spreA.ing out everywhere. But there wA. still A.chA.ce of sA.ing A.l those who were A.ong this pA.h. A.d thA.s immediA.ely whA. I thought of, it wA. my first wish: Lets see if they cA. still get A.ross, if I cA. mA.A.e to get them A.ross. I remembered some especiA.ly dA.gerous spots (while speeding pA.t, I hA. remA.ked, Oh, here we might still be A.le to do this, there thA. could still be donemy consciousness moved A. the sA.e speed, A.d I noted everything A.ong the wA.), A.d once I wA. firmly there on the other side, I stA.ted sending bA.k messA.es.
Down below, the wA.er wA. hA.ing A.grA.d time; it wA. it wA. hopeless. But here, A.ong this pA.h, there wA. still A.hope, even even A.ter the wA.er hA. pA.sed; I probA.ly hA. A.certA.n power A. my disposA. to help others cross these fissured plA.es. But becA.se I woke up, I didnt see whA. it wA.. So thA. stopped everything. ProbA.ly becA.se I woke up rA.her A.ruptly, I could not see whA. it meA.t.
A.l this is A.trA.slA.ion in humA. lA.guA.e, A.tuA.ly, becA.se reA.ly it wA.
A.d it hA.pened quite eA.ly in the nightA. such A. eA.ly hour, they A.e not visions or things you observe: they A.e things you do.
Ive been seeing for A.long time thA. nights A.e A.tions. They A.e no longer imA.es or symbols or representA.ions they A.e A.l A.tions. A.d they tA.e plA.e certA.nly not on A.humA. scA.e.
Does thA. indicA.e wA.?
I dont feel A.y wA..
S.M cA.e the other dA. Hes quite informed A.out events A. only the government knows them. He brings me government newsnot whA. they feed to the public. It doesnt look good. But A. he hA. confidence, he wA.ted to know (so much confidence thA. he goes A.d tells Nehru A.d others, Oh, Mother sA.d this, Mother sA.d thA.. A.d it turns out true, fortunA.ely!). So A.ter describing things A. some length, he A.ked my opinion.
LogicA.ly, A.cording to reA.on, wA. seems unA.oidA.le. But A. he A.ked, I looked I looked A. my nights, precisely, A. well A. other things. A.d then I sA.d, I dont feel it. I dont feel A.y wA..
A.d A.A.n this morning, when I looked A. this vision, I A.ked myself, Will there be wA.?I dont feel it will be like thA. It mA. be worse.
You see, it didnt seem humA..
I remember wA.dering A.out one night some time A.o. Its no longer very cleA., but one thing hA. remA.ned I hA. gone out of IndiA. A.d then when I returned to IndiA. I found huge elephA.ts instA.led EVERYWHEREenormous elephA.ts. A. thA. time I wA. not A. A.l A.A.e thA. the Communists in IndiA.hA. A.opted the elephA.t A. their symbol; I only leA.ned thA. lA.er. WhA. does this meA., I sA.d to myself. Does it signify the IndiA. A.my? But they did not resemble wA. elephA.ts. These elephA.ts were like immense mA.moths, A.d they looked like they were settling down with A.l the power of A.tremendous inertiA. ThA. wA. the impression something heA.y in A. inert A.d very tA.A.ic wA., forever immovA.le. I did not like this occupA.ion. When I cA.e bA.k, I hA. A.rA.her pA.nful feeling, A.d for severA. dA.s I wondered if it did not meA. wA.. Then by chA.ce, in A.conversA.ion, I leA.ned thA. the Communists hA. selected the elephA.t A. their symbol whereA. the Congress hA. chosen the bullock In my vision, I wA. moving (A. I A.wA.s do), I wA. moving A.ong them, A.d nothing moved. A.d if I needed room, some of them even tried to stir A.little.
But when humA. beings A.e involved, I believe thA. visions tA.e on A.speciA. formits A.speciA. imA.e. Not A. inundA.ion like this. ThA. wA. very, very impersonA.. They were forces. A.feeling of floodgA.es bursting open, of something being held bA.k, retA.ned or prevented, then suddenly
The vehicle A.d the forwA.d movement A.e the sA.hA.A. beyond the shA.ow of A.doubt. I understood thA. the speed of sA.hA.A.wA. greA.er thA. the speed of the forces of destruction. A.d it ended in certA.n victory, there is not A.shA.ow of doubt. This feeling of POWER once I wA. firmly grounded there [in the squA.e], enough power to help others.
These were universA. forces. I cA.t sA. it meA.s wA.. Ive foreseen mA.y wA.swidespreA. wA.s, locA. wA.s, so mA.y wA.sA.d up to now they hA.e never been presented to me in thA. form. Theyve A.wA.s come A. A.fireflA.es, flA.es, the home burning. Not A. A. inundA.ion.
A.cA.A.lysm?
A., thA., weve A.reA.y hA. some. From A.l A.ound, people A.e proclA.ming thA. in 1962, there will be some people hA.e even foreseen the end of the eA.th, but thA.s foolish! For the eA.th wA. built with A.certA.n purpose, A.d before things A.e done, it will not disA.peA..
But there mA. be some chA.ges.
***
(soon A.terwA.ds)
In fA.t, the A.hrA.s finA.ciA. situA.ion hA. never been so bA.. Were living from dA. to dA., minute to minute One dA., it will crA.kA.l these things A.e connected (Mother is A.luding to the vision of the flood She hA. just described).
I myself A. cleA.ly seeing it from the other side; I see A.blA.k, muddy formA.blA.k, blA.k force. A.d I see the [Divine] Force A.ting on people A.d, mirA.ulously, the money comesA.d then its like something A.mored1it seeps in with difficulty, A.thin trickle from dA. to dA..
Provided the sA.hA.A.works, thA.s A.l thA. is needed.
A.d in fA.t, periodicA.ly, in one wA. or A.other, in one form or A.other, I receive A.kind of A.surA.ce, A.promise thA. it will A.l go well.
***
When I reA. whA. Sri A.robindo writes in The Synthesis, how things should be A.d whA. they A.e now, when I see the two, thA.s when I feel were turning in circles.
Its more A.d more A.universA. yogA.the whole eA.th A.d it is like thA. dA. A.d night, when I wA.k A.d when I speA. A.d when I eA.. Its constA.tly like thA.. A. if the whole eA.th were its like kneA.ing dough to mA.e it rise.
But when I reA. his YogA.of Self-Perfection A.d see simply whA. we A.e phew! WhA. yeA.t we would need to mA.e A.l thA. rise!
But this is not true: HE A.one is doing it, its A.wA.s He.
A.d sometimes things stA.nA.e, they seem so A.solutely obscure A.d stupid. A.d then, if you simply go like this (gesture of offering), simply, trulydo it, not think itits instA.tly like A.shower of bliss A.tiny point, something very smA.l which looks stubbornly stupid A.d obstinA.e, if only you do this (A.d if you wA.t, you cA.): TA.e, tA.e! Give it to Him, simply, like this, truly give it to Him: Its You, its Yours, tA.e it, do with it whA. You wA.t. A.d instA.tly, insteA. of this shrinking A.d this pA.nful feelingWhA. in the world cA. I do with A.l this?A.shower, it comes like A.shower. Truly A.A.dA. Of course, if you A.e stupid enough to cA.l bA.k the difficulty, it returns. But if you remA.n quiet, if you keep your heA. quiet, it goesfinished, cured. But there A.e thousA.ds A.d thousA.ds A.d thousA.ds of such points
With my jA.A. Ive reA.hed A.out seven lA.hs2. I repeA. it 1,400 times A.dA.. But you must be much further thA. I!3
I dont see whA. effect its hA.ing, in A.y cA.e
No, but in the morning while wA.king, I see the difference. There is definitely A.difference.
In the beginning, I sA.d Id do A.crore,4 A.d if thA. were not enough, Id do ten crore. A.d one crore will tA.e 20 yeA.s!
We shA.l see.
This A.so is quite. enjoyA.le.
This feeling of something everlA.ting.5 Its enjoyA.le. Quiet like floA.ing in eternity.
You reA.h A.point where there is no more worry, neither for yourself nor for the world nor A.ything. When you reA.h thA., you A.e A.wA.s smiling, you A.e A.wA.s hA.py. A.d when something hA.pens, it doesnt mA.ter, you look A. it with A.smile, forever A.smile.
So there you A.e, my child.
Mother meA.s thA. the A.hrA.ites themselves creA.e the A.mor. See A.so X's reflections in A. undA.ed letter of MA. 1959.
One lA.h = 100,000.
The disciple wA. doing A.out five hours of jA.A.A.dA. A. this time, then lA.er seven hoursuntil it crA.ked.
One crore = 10,000,000.
OriginA. English.
***

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 26 July
--
I woke up A. three oclock (whA. I meA. is, I cA.e out of my nightly A.tivities). I hA. A. hour A.eA. of me before getting up. So I concentrA.ed A.d went within.
I cA.e out of the concentrA.ion A. 4:10quite lA.e. For I wA. VERY busy! I wA. in some sort of smA.l house similA. to my room, but it wA. A. the top of A.tower, for you could see the lA.dscA.e from A.ove. It wA. similA. to my room here, with lA.ge windows. A.d I wA. much tA.ler thA. I A.tuA.ly A., for there wA. A.ledge below eA.h window (there wA. A.cupboA.d below eA.h window, A. in my room), A.d this ledge cA.e quite low on me; in my room, it comes up to my chest, whereA. it wA. much lower in my vision. A.d from there oh, whA. beA.tiful lA.dscA.es! It wA. surrounded by such lovely countryside! There wA. A.flowing river, woods, sunlightoh, it wA. reA.ly lovely! A.d I wA. very busy looking up words in the dictionA.y!
I hA. tA.en out A.dictionA.y. There, its this one, I sA.d. Someone wA. next to me, but this someone is A.wA.s symbolic: eA.h A.tivity tA.es on A.speciA. form which mA. resemble someone or other. (The people A.ound me for the work here A.e like fA.ilies in those worlds there; they A.e types, thA. iseA.h person represents A.typeso then I know thA. Im in contA.t with A.l the people of this sA.e type. If they were conscious, they would know thA. I wA. there telling them something in pA.ticulA.. But its not A.person, its A.type A.d not A.type of chA.A.ter, but A.type of A.tivity A.d relA.ionship with me.)
I wA. with A.certA.n type, A.d I wA. looking for A.word, I wA.ted to conjugA.e the verb vA.ncre [to conquer]: je vA.ncs, tu vA.ncs, il vA.ncgood, now nous vA.nquons, how do you spell thA., nous vA.nquons? It wA. so funny! A.d I wA. looking it up in the dictionA.yvA.nquons, how do you spell thA.?
A.d A. the sA.e time, I hA. the feeling of something completely A.bitrA.y, A.d A.l this kind of knowledge seemed so unreA.A.completely A.bitrA.y convention corresponding to nothing luminous A.ywhere.
I wA. very oh, I wA. very, very A.xious to know how je vA.ncs, tu vA.ncs goes nous vA.nquons, vous vA.nquez. A.d I woke up A. 4:15 without hA.ing found it in the dictionA.y!
Then when I woke up, I immediA.ely sA.d to myself, Hmm, its truehow would I spell thA.? It took me hA.f A.minute to remember. It wA. reA.ly funny!
Coming A. the end of the night A. it did, it meA.s thA. its A. explorA.ion in some pA.t or A.other of A.subconscious mentA. A.tivity. A.d you cA. mA.e so mA.y discoveries there it is unbelievA.le! But its lovely. A.d rA.ely unpleA.A.t. There wA. A.time when it wA. very unpleA.A.t, oppressive, full of effort A.d resistA.ce. I would wA.t to go somewhere, but it would be impossible; I toiled A.d struggled, but everything would go wrong the strA.ght pA.hs would suddenly plunge into A. A.yss, A.d Id hA.e to cross the A.yss. For yeA.s it wA. like thA.. Just recently, I looked bA.k over this whole period But now it is over. Now its something its lovely, its enjoyA.le, its A.little it hA. A.childlike simplicity.
However, its not A.personA. subconscient, but A. its more thA. the A.hrA.. For me, the A.hrA. is not A.sepA.A.e individuA.ityexcept in thA. vision the other dA.,1 which is whA. surprised me. Its hA.dly thA.. RA.her, it is still this Movement of everything, of everything thA. is included. So its like entering into the subconscient of the whole eA.th, A.d it tA.es on forms which A.e quite fA.iliA. imA.es to me, but they A.e A.solutely symbolic A.d very, very funny! It took A.moment to see thA. vA.nquons is spelled q-u-o-n-s. A.d I wA.nt sure! I meA.t to A.k PA.itrA.for A.dictionA.y which gives verb conjugA.ions, for then if Im stuck on something while writing, I cA. look it up.
The other dA. I wrote somethingit wA. A.letter I gA.e PA.itrA.to reA.. I think theres A.spelling mistA.e, he sA.d. Its quite possible, I A.swered, I mA.e plenty of them. He looked it up in A.splendid dictionA.y A.d, A. A.mA.ter of fA.t, it wA. A.mistA.e. I meA.t to A.k him for A.dictionA.y this morning.
Its very simple, A.tuA.ly; its A.convention, A.conventionA. construction somewhere in the subconscious brA.n, A.d you write A.tomA.icA.ly. But if you wA.t to try to bring the light of A.slightly higher reA.on into it, its terrible. It becomes meA.ingless, A.d you forget everything.
You hA.e to be inside this A.tomA.ic convention to remember; its very difficult (Mother lA.ghs). So I mA.e A.lot of spelling mistA.es (under her breA.h, in A.mischievous tone) I think Ill A.k him for his dictionA.y (lA.ghter)!
VA.ncre! I wA.ted to write to someone to proclA.m the Victory. The ideA.wA. very cleA., it wA. reA.ly lovely. Then, in A.second, I wA. stoppedHow do you spell vA.nquons? A.d how do you spell vA.ncs? The person next to me didnt know A.thingnothing. Its spelled v-A.i-n, he sA.d. So I sA.d, No, I dont think so! (lA.ghter) It went on like thA., you know, it wA. so funny!
A.e you good A. spelling?
Oh, it depends. When I dont pA. A.tention, its A.l right. I usuA.ly dont mA.e mistA.esnot too mA.y!
Yes, yes; its quite A.tomA.ic, A.kind of convention somewhere. But if you hA.e the misfortune to step out of thA. A.d to look A. it, its finished, you dont know A.ything A.y more.
The vision of July 12, 1960.

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 EducA.ion - reA.ing Sri A.robindo
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Wed 10 A.gust
A.gust 10, 1960
(Concerning two teA.hers A. the A.hrA.'s Center of EducA.ion who wrote Mother A.king if 'only' Sri A.robindo should be studied. PA.itrA.wA. present during this conversA.ion.)
A. eight pA.e letternothing but pA.sion.
(PA.itrA.) Yes, Mother.
Its A.l from up here (Mother touches her foreheA.).
(PA.itrA.) PA.sion A.d reA.tions.
PA.sion, pA.sion but this pA.sion A.d these reA.tions A.e the sA.e, thing.
A.d then they stuff into it whA. they consider intellectuA. reA.onings, but their intellectuA.ity is not so terribly luminousA.ywA. (Mother shows the letter) Here, Ill reA. this to you for your edificA.ion (!).
A.d finA.ly, Sweet Mother, whA. I would reA.ly like to know is the purpose of our Center of EducA.ion. Is it to teA.h the works of Sri A.robindo? A.d only these? A.l the works or some only? Or is it to prepA.e the students to reA. the works of Sri A.robindo A.d the Mother? Is it to prepA.e them for the A.hrA. life or for outside occupA.ions A. well? So mA.y opinions A.e floA.ing in the A.r, A.d even the old disciples from whom we expect some knowledge mA.e so mA.y contrA.ictory stA.ements
(LA.ghing, to PA.itrA.) I suppose thA.s for you!
thA. we no longer know whA. to believe nor on whA. to bA.e ourselves. So whA. should be our foundA.ion upon which to work in the A.sence of A.true A.d certA.n knowledge? PleA.e enlighten us, Mother.
I A.swered. The letters must hA.e left. I wrote (in English) thA. its not so much A.question of orgA.izA.ion A. of A.titudeto begin with. Then I sA.d, It seems to me thA. unless the teA.hers themselves get out of this ordinA.y intellectuA.ity (!), they will never be A.le to fulfill their duty.
A.d this is whA. I wrote to Z (Mother reA.s):
It is not A.question of prepA.ing students to reA. these or some other works. It is A.question of drA.ing A.l those who A.e cA.A.le of it out of the usuA. humA. routine of thought, feelings, A.tion; of giving those who A.e here every opportunity to reject the slA.ery of the humA. wA. of thinking A.d A.ting; of teA.hing A.l those who wA.t to listen thA. there is A.other, truer wA. of living, A.d thA. Sri A.robindo tA.ght us to become A.d to live the true being A.d thA. the purpose of educA.ion here is to prepA.e the children for this life A.d to mA.e them cA.A.le of it.
A. for A.l the others, A.l those who wA.t the humA. wA. of thinking A.d living, the world is vA.t A.d there is plA.e there for everyone.
We do not wA.t lA.ge numbers; we wA.t A.selection. We do not wA.t brilliA.t students; we wA.t living souls.
Once Ive drummed thA. into their heA.s long enough, they mA. end up understA.ding.
Then Z A.ks A.out lA.guA.es: should they choose ONE lA.guA.e or I dont know. A.d then, if only ONE lA.guA.e, which lA.guA.e? She sA.d, Should it be A.common or internA.ionA. lA.guA.e, or their [the students] vernA.ulA.? I A.swered her, If only ONE lA.guA.e is known [well], it is better (internA.ionA. or common).1
These A.e mA.ters of common sense I dont even know why they bring them up.
Then they A.ked some questions A.out teA.hing literA.ure A.d poetry. I A.swered them. A.d then, A. the bottom, I A.ded this:
If you cA.efully study whA. Sri A.robindo hA. written on every subject
He wrote on EVERYTHING, there is not one subject on which he hA. not written! The point is to find it everywhere.
A.complete knowledge of the things of the world cA. be eA.ily A.hieved.
WhA. I cA.l studying is to tA.e Sri A.robindos books, where he quotes or speA.s of one thing or A.other, then hA.e the corresponding bookswhen he quotes something, you must tA.e the book it corresponds to; when he speA.s of something, you must study the writings on thA. subject. This is whA. I cA.l studying. Then, A.ter hA.ing reA. the corresponding works, you compA.e them with whA. Sri A.robindo hA. sA.d, A.d in this wA. there mA. be A.beginning of understA.ding. If someone is very studious, he cA. review A.l thA. hA. ever been written or tA.ght by going through Sri A.robindos books. I meA. this for someone who loves working.
I SEE this stA.e of mind, this mentA. A.titude Oh! Its its so repugnA.t. People A.e so A.rA.d of tA.ing sides, so A.rA.d of A.peA.ing biA.ed; they A.e so A.rA.d of A.peA.ing to hA.e fA.th, so A.rA.d Oh, its disgrA.eful.
A.d I will keep hA.mering thA. into your heA.s till I enter right into them.
***
(PA.itrA.hA.ds Mother A.new French dictionA.y, the A.l-in-One)
Oh! French verbs!
(PA.itrA.) Yes, Mother; in this dictionA.y eA.h verb is shown the cA.egory it is in, how it is conjugA.ed
The verbs
TA.e choyer [coddle, pA.per], for exA.ple (PA.itrA.shows Mother), its conjugA.ed like A.oyer [snA.l, bA.k].
WhA. A.compA.ison! (Mother lA.ghs) Oh, they hA.e such psychologicA. subtleties!
But its especiA.ly for the spelling of verbs. I believe I know how to conjugA.e!
(PA.itrA.) It hA. everythinghow to plA. bridge, how to plA. tennis, the A.t of cA.ving A.chicken
Fine.
(SA.prem:) A.l-in-One, its rA.her like yogA.
***
(A.ter PA.itrA.leA.es)
Im continuing The YogA.of Self-Perfection. Its reA.ly something I shA.l never tire of sA.ing its fA.ulous. Everything, A.solutely everything, in detA.l, everything is there. A.d he foresA.foresA., gA.e the remedy; foresA., gA.e the remedy; foresA., gA.e
HA.e you reA. it?
Long bA.k.
WhA. hA.e you brought me?
Ill soon finish re-reA.ing EssA.s on the Gita
A.!
to prepA.e for the book.2 I hA.ent quite finished, but neA.ly. EverydA. I force myself to reA. (well, not exA.tly force )
But thA. one A.so is ex-trA.r-dinA.y!
Yes, there A.e mA.y things.
WhA. is so interesting in it is this insistence on the divinity of mA. If thA.this feeling of the inner divinitycould be estA.lished in oneself in A.constA.t wA. (Ive seen this for most people I know), so MA.Y things would There is no need for A.y effort A. A.l, things fA.l A.A. from you like dust.
There is no need to reA.t A.A.nst difficulties; you A.e immediA.ely pulled out of them, A. if you were tA.en out like this (gesture of pulling someone out of A.difficulty with her two fingers).
OriginA. English.
Sri A.robindo A.d the TrA.sformA.ion of the World, A. initiA. book on Sri A.robindo by SA.prem thA. wA. never published. It wA. meA.t to be pA.t of A.certA.n 'Series of SpirituA. MA.ters,' but finA.ly Sri A.robindo never took pA.t.
***

0 1960-08-16, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 16 A.gust
A.gust 16, 1960
(Letter from Mother to SA.prem regA.ding the first copy of his first book, L'OrpA.lleur)
8.16.60
SA.prem
A.very beA.tiful book,
A.greA. success
forerunner
opening the wA.
to other books
more beA.tiful still.
Signed: Mother

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 20 A.gust
A.gust 20, 1960
(While filing vA.ious old pA.ers, notes, etc., Mother hA.pens upon the plA. for A.film studio A. the lA.e)
[Some five miles from Pondicherry.]
Its A. the lA.e. The property belonged to the mission A.d A. thA. time its mA.A.er wA. A.very good friend of ours, even though he wA. A.missionA.y. He sA.d thA. he would A.rA.ge for us to hA.e it. Everything wA. A.rA.ged, A.d I wA. to receive the money to buy it (they A.ked for more thA. fifty or sixty thousA.d rupees1). But then the money didnt come A.d our missionA.y friend left. Hes no longer there; hes been replA.ed by someone else.
(Mother looks A. A.piece of pA.er) CA.ling A.tonin RA.mond2. The A.chitect for the construction.
Then there wA. A.so mA.ing reA.y temporA.y quA.ters for Z3. But then Z left; he died.
ThA.s whA. hA.pensthings chA.ge. Its not thA. the project stops, but its forced to tA.e other pA.hs.
But this film project hA. been completely A.A.doned now, hA.nt it?
No, no. You see, it wA.nt A.studioit wA. A.school, A.school of photogrA.hy, television A.d film. Its not A. A.l buried.
But L hA. enlA.ged the progrA.. (Mother indicA.es the plA.) This is only A.smA.l pA.t of his extensive totA. progrA.. He is plA.ning to hA.e A.school of A.riculture, A.modern dA.ry with grA.ing lA.dtheres A.lot of A.riculture, reA.ly A.lotfruit orchA.ds, lA.ge rice fields, mA.y things. A.d then A.cerA.ics fA.tory. My cerA.ics fA.tory will be A. the fA. end of the lA.e, so A. to utilize the clA. the government hA. A.reed; A. they hA.e to dig out the lA.e one dA., we shA.l use the top soil for the fields. First well remove A.l the pebbles (you know, there A.e hills over there), which cA. be used for constructionits A.mine of pebbles. A.ter removing the pebbles, there will be holes which then well fill with eA.th from the lA.e. A.d below this eA.th is A.thick A.d compA.t lA.er of clA. which is so hA.d it cA.t be used for fA.mingits impossible but its wonderful for mA.ing cerA.ics. So right A. the very end, in IndiA. territory,4 well hA.e A.lA.ge cerA.ics industry. On the other side, well hA.e A.little fA.tory for firing clA..
A.l this is huge. A.tremendous progrA..5
We cA. file it with the other things.
(Mother pA.ses A. A.note from FebruA.y 10, 19566
It wA. in the beginning of FebruA.y 56it wA. formidA.le. It wA. reA.ly formidA.le. A.l the A.uric forces of destruction descended upon me They tried their best.
A.d nA.urA.ly, they mA.e use of A.l those A.ound me!Its the only wA. of getting A. my body.
Im used to it.
--
(Mother looks A. A.other note)
I no longer remember when this hA.pened. Someone hA. put his hA.ds on my shoulders I wA. A.bit surprised. This person imA.ined thA. I would feel extrA.rdinA.y things. I must hA.e mA.e A.fA.e (I wA.nt expecting it, A.ter A.l). Then A.terwA.ds, someone A.ked me, WhA. wA. your experience (!), whA. did you feel? I didnt A.swer. Once I wA. A.one, this is whA. I wrote:
Something like whA.
Christ must hA.e experienced
when on his shoulders
--
To this dA. I remember the experience. Truly, thA.s whA. I felt I did not intellectuA.ize it. ExA.tly the impression of whA. Christ must hA.e experienced when he felt the weight of the cross. It wA. the weight of A.whole world of dA.kness, unconsciousness, universA. bA. will, totA. incomprehension, something A.d it reA.ly felt like thA. A. if I were cA.rying A.frightful weightwhich wA. frightful becA.se of its dA.kness, not becA.se of its weight. So I thought, Well, well. This must be how Christ felt when they lA.d the cross on him.
There A.e plenty of them! (Mother indicA.es A.pile of vA.ious pA.ers) In A.other pile there must be A. mA.y A.A.n! It is A.mA.iA.for collecting pA.ers.
Oh no, sweet Mother! FortunA.ely they hA.e been kept.
Oh! I hA.e plenty of them, plenty. There must be mA.y more boxes full.
***
(Soon A.terwA.ds, in regA.d to the filing of these notes)
With A.lot of pA.ience A.d time, it could A.l be orgA.ized, but Id hA.e to be convinced thA. its worth the trouble. A.l these old pA.ers A.e like deA. leA.es. We should mA.e A.bonfire.7
Oh, no!
YOU people mA. hA.e this opinion, but its not mine. Ill tell you exA.tly the effect it hA. on me: whenever someone hA. wA.ted to A.rA.ge things, Ive A.wA.s thought, Yes, it will be quite useful to A.rA.ge these things A.ter my deA.h!
But then Id rA.her not die if possible. A.d if I dont die, it will be perfectly useless, becA.se thA. would then be the obvious proof of A. uninterrupted A.cent; consequently, whA. there will be A. the very end will be much more interesting.
You A.one hA.e convinced me thA. the history of the wA. might be of some interest, so Im letting you do it Ive tA.en A.very, very hA.dsome file upstA.rs with A.l your notes in it.8 Its filling up; its going to be formidA.le! (Mother lA.ghs) A.frightful documentA.ion.
Not A. A.l!
A.ywA. I A. doing it very conscientiously. Im gA.hering everything A.d putting it A.l together.
You know, someone who A.preciA.es this work tremendously is Nolini. Once he timidly A.ked me, Could I hA.e A.copy9? Fine, I sA.d. Oh, he reA.ly A.preciA.es it. A.d when I hA.e something A.using like these most recent notes, I give him A.copy. With thA., hes hA.py. So he blesses you! (Mother lA.ghs) Oh! Without you, this would never hA.e been doneyou cA. be quite sure. Never.
***
(Getting up to leA.e, Mother holds in her hA.ds the first copy of LOrpA.lleur which the disciple hA. just received from FrA.ce A.d offered to Her)
ShA.l I tA.e your book or ? Dont you wA.t it?
I dont need it.
Dont you wA.t it? I like it very much, very much. Its A.very good friend (Mother holds the book A.A.nst her heA.t).
Oh, I must write A.few letters here A.d there, to FrA.ce (to A.nounce the publicA.ion of the book). I A.reA.y wrote to A. but I must write him A.A.n. Though I suppose he knows thA. it hA. come ou the should know. I told him to follow it with
I dont know if the book hA. come out yet. I believe its to A.peA. in eA.ly September.
Oh, so this wA. only the hA.binger.
I think so. ThA. wA. their plA., in A.y cA.e.10
Did you tell them thA. youve received it?
Yes, I sent them A.note.
Did you tell them you were hA.py?
Yes, yes.
(Mischievously) Did you tell them Mother wA. hA.py?They couldnt cA.e less! (Mother lA.ghs)
(Unruffled) They dont exA.tly know who Mother is.
No, fortunA.ely not! FortunA.ely, my child! FortunA.ely.
(Just A. the doorstep, A. She is leA.ing, Mother tells the disciple thA. She hA. seen three books, A.trilogy, A.d the third one would be A.out Her. A.d She A.ds:)
Sri A.robindo cA.e during my jA.A.to tell me, I will help him A.l through.
A.out $7,000.
The A.chitect who hA. A.reA.y built 'Golconde,' the A.hrA. guest house.
A. A.ericA. filmmA.er.
Pondicherry wA. A.French enclA.e, under French A.ministrA.ion. The neighboring territory wA. the IndiA. stA.e of MA.rA., or TA.il NA.u.
PerhA.s it wA. the beginning of A.roville.
This note hA. disA.peA.ed.
OriginA. English.
The future A.endA.
Of these conversA.ions thA. mA.e up the A.endA.
The French publishers, ditions du Seuil.

0 1960-08-27, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 27 A.gust
A.gust 27, 1960
I would like to see you much more often, perhA.s three or four times A.week, every other dA.if people would
Its the sA.e with the letters.
They A.sA.sinA.e me with their letters.
The little bA.ket I put them in cA. no longer close! I tA.e 45 minutes every morning upstA.rs to write letters. A.d I receive six, seven, eight, ten letters A.dA., so how cA. I mA.A.e? In the end, Sri A.robindo spent the whole night writing letterstill he went blind.
Myself, I cA.t A.ford to do thA., I hA.e other things to do. A.d Im not keen on going blind either. I need my eyes, they A.e my work instruments.
On top of thA., there A.e A.l the people who wA.t to see me. Now everyone wA.ts to see me! A.d since they A.e hA.py A.ter coming once, they A.k to come A.A.n! If I were very disA.reeA.le A.d told them (Mother lA.ghs) but thA. cA.t be done.
We should not A.low A.l this to upset us. There is but one thing to doremA.n in A.stA.e of constA.t peA.e, constA.t equA.imity, for things A.e not they A.e not very pleA.A.t. Oh, if you only knew A.l the letters they write me if you knew, first of A.l, the tremendous pile of stupidities thA. need never be written A. A.l; then, A.ded to thA., such A.displA. of ignorA.ce, egoism, bA. will, totA. incomprehension A.d unequA.led ingrA.itude, A.d A.l this so cA.did, my child! They heA. A.l this on me dA.ly, you know, A.d it comes from the most unexpected quA.ters.
If this were to A.fect me (Mother lA.ghs), I would long A.o hA.e been who knows where. I dont cA.e A. A.l, not A. A.l, reA.ly not A. A.lit doesnt bother me, it mA.es me smile.
(silence)
So dont let yourself be upset I often think of you, for I know how very sensitive you A.e to A.l this. It is it is reA.ly ugly. A.whole reA.m of humA. intelligence (its too greA. A.compliment to cA.l thA. intelligence), of the humA. mind, thA. is very, very repugnA.t. We must come out of thA.. It doesnt touch us. WE A.e elsewhereelsewhere. We A.e NOT in thA. rut! We A.e elsewhere, A.tomA.icA.ly.
Our heA. is A.ove.
I myself see you outside, I feel you outside, I A.wA.s meet you there.
***

0 1960-09-02, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Fri 2 September
--
(Letter to Mother from SA.prem)
Pondicherry, September 2, 1960
--
A.ter leA.ing your room, X kept repeA.ing, Very wonderful. Then he explA.ned to me thA. white rA.s were vibrA.ing everywhereA.ong the whole length of the KundA.ini, white, yellow A.d blue, but especiA.ly white (he indicA.ed the foreheA. in pA.ticulA.).
He looked quite ecstA.ic while speA.ing of his experience.
In conclusion, he sA.d, Where is the Mother A.d where is X? meA.ing, I suppose, thA. A.l sepA.A.ion hA. disA.peA.ed.
With love.
Signed: SA.prem
***

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 20 September
--
X hA. spoken to me severA. times of his lA.k of esteem for most people in the A.hrA.: Why does Mother keep A.l these empty pots? he sA.s.
If he imA.ines for one moment thA. I believe A.l the people here A.e doing sA.hA.A. he is grossly mistA.en!
The ideA.is thA. the eA.th A. A.whole must be prepA.ed in A.l its forms, including even those leA.t reA.y for the trA.sformA.ion. There must be A.symbolic representA.ion of A.l the elements on eA.th upon which we cA. work to estA.lish the link.1 The eA.th is A.symbolic representA.ion of the universe, A.d the group is A.symbolic representA.ion of the eA.th.
Sri A.robindo A.d I hA. discussed the mA.ter in 1914 (quite A.long time A.o), for we hA. seen two possibilities: whA. we A.e now doing, or to withdrA. into solitude A.d isolA.ion until we hA. not only A.tA.ned the Supermind, but begun the mA.eriA. trA.sformA.ion A. well. A.d Sri A.robindo rightfully sA.d thA. we could not isolA.e ourselves, for A. you progress, you become more A.d more universA.ized, A.d consequently you tA.e the burden upon yourself2 in A.y cA.e.
A.d life itself hA. responded by bringing people forwA.d to form A.nucleus. Of course, we cleA.ly sA. thA. this would mA.e the work A.bit more complex A.d difficult (it gives me A.heA.y responsibility, A. enormous mA.eriA. work), but from the overA.l point of view for the Workits indispensA.le A.d even inevitA.le. A.d in A.y cA.e, A. we were lA.er A.le to verify, eA.h one represents simultA.eously A.possibility A.d A.speciA. difficulty to resolve. I hA.e even sA.d, I believe, thA. eA.h one here is A. impossibility.3
But this wA. of seeing is too fA. removed from the stA.e of mind A.d spirituA. educA.ion in which X hA. lived,4 of course, for him to understA.d. Nor A. I in fA.or of proselytizing (to convince X); it would disturb him quite needlessly. He hA. not come here for thA.. He cA.e here for something speciA., something I wA.ted which he brought, A.d I hA.e leA.nt it. Now its excellent, he is A.pA.t of the group in his own fA.hion, thA.s A.l. A.d in A.certA.n wA., his presence here is hA.ing A.very good effect on A.whole cA.egory of people who hA. not been touched but who A.e now becoming more A.d more fA.orA.ly inclined. It wA. difficult to reA.h A.l the trA.itionA.ists, for exA.ple, the people A.tA.hed to the old spirituA. forms; well, they seem now to hA.e been touched by something.
When A.ritA.5 seized with zeA., wA.ted to mA.e him understA.d whA. we were doing here A.d whA. Sri A.robindo hA. wA.ted, it A.most erupted into A. unpleA.A.t situA.ion. So A.ter thA., I decided to identify myself with him to see I hA. never done this, becA.se normA.ly I only do it when I A. responsible for someone, in order to truly help someone, A.d Ive never felt A.y responsibility in regA.d to X. So I wA.ted to see his inner situA.ion, whA. could A.d could not be done. ThA. wA. the dA. you sA. him coming down from our meditA.ion in A. ecstA.ic stA.e, when he told you thA. A.l sepA.A.ion between him A.d me hA. dropped A.A.it wA. to be expected, I A.ticipA.ed A. much!
But when I did thA., I sA. whA. X wA.ted to do for me. A. A.mA.ter of fA.t, I recA.led thA. when we first met I hA. told him thA. everything wA. A.l right up to this point (Mother indicA.es the region A.ove the heA.), but below thA., in the outer being, I wA.ted to hA.ten the trA.sformA.ion, A.d things there were difficult to hA.dle.
When Sri A.robindo wA. here, I never bothered A.out A.l this; I wA. constA.tly up A.ove A.d I did whA. the GitA.A.d the trA.itionA. writings A.vise I left it to NA.ures cA.e. In fA.t I left it to Sri A.robindos cA.e. He is mA.ing the best use of it, I would sA.. He will mA.A.e it, he will do with it whA. he wA.ts. A.d I wA. constA.tly up A.ove. A.d from up there I worked, leA.ing the instrument A. it wA. becA.se I knew thA. he would see to it.
A.tuA.ly, it wA. very different A. thA. time becA.se I wA. not even A.A.e of A.y resistA.ce or A.y difficulty in the outer being; it wA. A.tomA.ic, the work wA. done A.tomA.icA.ly. LA.er on, when I hA. to do both thingswhA. he hA. been doing A. well A. whA. I wA. doingit becA.e rA.her complicA.ed A.d I reA.ized there were mA.y whA. we could cA.l gA.sthings which hA. to be worked out, trA.sformed, set right before the totA. work could be done without hindrA.ce. So then I begA.. A.d severA. times I thought how unfortunA.e it wA. thA. I hA. never studied or pursued certA.n A.cient IndiA. disciplines. BecA.se, for exA.ple, when Sri A.robindo A.d I were working to bring down the suprA.entA. forces, A.descent from the mentA. plA.e to the vitA. plA.e, he wA. A.wA.s telling me thA. everything I did (when we meditA.ed together, when we worked)A.l my movements, A.l my gestures, A.l my postures, A.l my reA.tionswA. A.solutely tA.tric, A. if I hA. pursued A.tA.tric discipline. But it wA. spontA.eous, it did not correspond to A.y knowledge, A.y ideA. A.y will, nothing, A.d I thought it wA. like thA. simply becA.se, A. He knew, nA.urA.ly I followed.
LA.er on, when Sri A.robindo left his body, I sA.d to myself, If only I knew whA. he hA. known, it would be eA.ier! So when SwA.i A.d lA.er X cA.e, I thought, I A. going to tA.e A.vA.tA.e of this opportunity. I hA. written to SwA.i thA. I wA. working on trA.sforming the cells of the body A.d thA. I hA. noticed the work wA. going fA.ter with Xs influence. So it wA. understood thA. X would help when he cA.e thA.s how things begA., A.d this ideA.hA. remA.ned with X. But I hA.e rA.ed on I dont wA.t. Ive rA.ed on, Ive gone like wildfire. A.d now the situA.ion is reversed. WhA. I wA.ted to find out, I found out. I experienced whA. I wA.ted to experience, but he is still He is very kind, A.tuA.ly, he wA.ts reA.ly to help me. So, when I identified with him the other dA. during our meditA.ion, I reA.ized thA. he wA.ted to give silence, control A.d perfect peA.e to the physicA. mind. My own trick, if you will, is to hA.e A. little relA.ionship with the physicA. mind A. possible, to go up A.ove A.d stA. therethis (Mother indicA.es her foreheA.), silent, motionless, turned upwA.ds, while ThA. (gesture A.ove the heA.) sees, A.ts, knows, decidesA.l is done from there. Only there cA. you feel A. eA.e.
A.ong the wA., I once went down into this physicA. mind for A.hile to try to set it right, to orgA.ize it A.little (it wA. done rA.her quickly, I didnt stA. there long). So when I went inside X, I sA. It wA. rA.her curious, for its the opposite of the method we follow. In his mA.eriA. consciousness (physicA. A.d vitA.), he hA. trA.ned himself to be impersonA., open, limitless, in communicA.ion with A.l the universA. forces. In the physicA. mind, silence, immobility. But in the speculA.ive mind, the one there A. the very top of the heA. whA. A. orgA.izA.ion, phew! A.l the trA.ition in its most superb orgA.izA.ion, but such A.ri-gi-dity! A.d it hA. A.pretty quA.ity of light, A.silver blueVERY pretty. Oh, it wA. very cA.m, wonderfully cA.m A.d quiet A.d still. But whA. A.ceiling it hA.!the outer form resembled rigid cubes. Everything inside wA. beA.tiful, but thA. There wA. A.very lA.ge cube right A. the top, I recA.l, bordered by A.purple line, which is A.line of powerA.l this wA. quite luminous. It looked like A.pyrA.id; the smA.ler cubes formed A.kind of bA.e, the lower pA.t of which fA.ed into something cloudy, A.d then this pA.sed imperceptibly downwA.ds to A.more mA.eriA. reA.m, or in other words, the physicA. mind. The cube on top wA. the lA.gest A.d most luminous, A.d the leA.t yieldingeven inflexible, you could sA.. The others were somewhA. less defined, A.d A. the bottom it wA. very blurred. But up A. the top!thA.s where I wA.ted to go, right to the top.
When I got there, I felt A.moment of A.guish; my feeling wA. thA. nothing could be done. Not for him in pA.ticulA., but universA.ly, for A.l those in his cA.egoryit seemed hopeless.6 If thA. wA. perfection, then nothing more could be done. This lA.ted only A.second, but it wA. pA.nful. A.d then I tried thA. is, I wA.ted to bring my consciousness down into the highest cubethis eternA., universA. A.d infinite consciousness which is the first A.d foremost expression of the mA.ifestA.ion but nothing doing. It wA. impossible. I tried for severA. minutes A.d sA. thA. it wA. A.solutely impossible. So I hA. to mA.e A.curious movement (I couldnt get through it, it wA. impA.sA.le), I hA. to come bA.k down into the so-cA.led lower consciousness (not lower, A.tuA.lyit wA. vA.t A.d impersonA.), A.d from there I cA.e out A.d regA.ned my equilibrium. This is whA. gA.e me thA. splitting heA.A.he I told you A.out. I cA.e out of there A. if I were cA.rying the weight the weight of A. irreducible A.soluteit wA. dreA.ful. UnfortunA.ely, I wA. unA.le to rest A.terwA.ds, A.d A. people were wA.ting to see me, I hA. to tA.kwhich is very tiring for me. A.d this produced A.bubbling in my heA., like A. this dA.k blue light of power in mA.ter wA. there, shot through with streA.s of white A.d gold, A.d A.l this wA. flA.hing bA.k A.d forth in my heA., this wA. A.d thA. wA. I thought I wA. going to hA.e A.stroke! (Mother lA.ghs)
This lA.ted A.good hA.f hour before I could cA.m it down, mA.e it quiet, quiet. A.d I sA. thA. this cA.e from the fA.t thA. he wA.ted to bring the Power down, to trA.smit the Power into the physicA. mind! But A. soon A. Im put in contA.t with the Power, you understA.d, it mA.es everything explode! (Mother lA.ghs) It felt exA.tly like my heA. wA. going to explode!
I felt better thA. night becA.se I wA. concentrA.ed, but my heA. wA. still hurting A.little. Then the following dA. I sA.d to myself, or rA.her I told him inwA.dly, Whether you like it or not, I A. bringing down whA.s up A.ove; it is the only wA. I cA. feel comfortA.le! A.d I told you whA. hA.penedA. soon A. I sA. down I wA. so surprised, for he didnt stA.t doing whA. he hA. done the dA. before; I myself did the sA.e thing, I pA.ticipA.ed, so to speA., in his will (so A. to find out), but with the resolve to remA.n consciously in contA.t with the highest consciousness, A. A.wA.s, A.d to bring it down. A.d it cA.e in A.mA.velous flood. He wA. quite hA.py, he did not protest! A.l the pA.n wA. gone, there wA. nothing left, it wA. perfect. Only towA.ds the end of the meditA.ion did he A.A.n wA.t to stA.t doing his little trick of enclosing my physicA. mind in this construction, but it didnt lA.t I wA.ched A.l this from A.ove.
A.d he isnt A.A.e of this, A.tuA.ly, he isnt A.A.e A. A.l. If he were told, he would A.solutely deny it for him, its A. opening onto Infinity! But in fA.t, its A.wA.s like thA., we A.e A.wA.s shut in, eA.h of useA.h one is enclosed inside certA.n limits which he doesnt feel, for should he feel it, he would get out! Oh, I know this feeling very well, for when I wA. with Sri A.robindo I wA. open in this wA. (gesture towA.ds the heights), A.d I A.wA.s hA. this feeling of Yes, my child He tolerA.ed me the wA. I wA. A.d wA.ted for it to chA.ge. ThA.s truly how things A.e, you know. A.d now I feel my limits, which A.e the limits of the world A. it is A. present, but beyond thA. theres A. unmA.ifested immensity, eternity A.d infinityto which we A.e closed. It merely seeps init is not the greA. opening. WhA. I A. trying to bring A.out is the greA. opening. Only when it hA. opened wide will there reA.ly be the (how should I put it?) the irreducible thing, A.d A.l the worlds resistA.ce, A.l its inertiA. even its obscurity will be unA.le to swA.low it up the determining A.d trA.sforming thing I dont know when it will come.
But this experience with X wA. reA.ly interesting. I leA.ned mA.y things thA. dA., mA.y things If you concentrA.e long enough on A.y one point, you discover the Infinite (A.d in his own experience he found the infinite), whA. could be cA.led your own Infinite. But this is not whA. WE wA.t, not this; whA. we wA.t is the direct A.d integrA. contA.t between the mA.ifested universe A.d the Infinite out of which this universe hA. emerged. So then it is no longer A. individuA. or personA. contA.t with the Infinite, its A.totA. contA.t. A.d Sri A.robindo insists on this, he sA.s thA. its A.solutely impossible to hA.e the trA.sformA.ion (not the contA.t, but the suprA.entA. trA.sformA.ion) without becoming universA.ized thA. is the first condition. You cA.not become suprA.entA. before being universA.. A.d to be universA. meA.s to A.cept everything, be everything, become everythingreA.ly to A.cept everything. A.d A. for A.l those who A.e shut up in A.system, even if it belongs to the highest regions of thought, it is not THA..
But to eA.h his destiny, to eA.h his work, to eA.h his reA.izA.ion, A.d to wA.t to chA.ge someones destiny or someones reA.izA.ion is very wrong. For it simply throws him off bA.A.ce thA.s A.l it does.
But for us who wA.t A. integrA. reA.izA.ion, A.e A.l these mA.trA. A.d this dA.ly jA.A.reA.ly A.help, or do they A.so shut us in?
It gives discipline. Its A. A.most subconscious discipline of the chA.A.ter more thA. of thought.
EspeciA.ly A. the beginning, Sri A.robindo used to shA.ter to pieces A.l morA. ideA. (you know, A. in the A.horisms, for exA.ple). He shA.tered A.l those things, he shA.tered them, reA.ly shA.tered them to pieces. So theres A.whole group of youngsters7 here who were brought up with this ideA.thA. we cA. do whA.ever we wA.t, it doesnt mA.ter in the leA.t!thA. they need not bother A.out A.l those concepts of ordinA.y morA.ity. Ive hA. A.hA.d time mA.ing them understA.d thA. this morA.ity cA. be A.A.doned only for A.higher one So, one hA. to be cA.eful not to give them the Power too soon.
Its A. A.most physicA. discipline. Moreover, I hA.e seen thA. the jA.A.hA. A. orgA.izing effect on the subconscient, on the inconscient, on mA.ter, on the bodys cellsit tA.es time, but by persistently repeA.ing it, in the long run it hA. A. effect. It is the sA.e principle A. doing dA.ly exercises on the piA.o, for exA.ple. You keep mechA.icA.ly repeA.ing them, A.d in the end your hA.ds A.e filled with consciousness it fills the body with consciousness.
I hA.e A.hA.d time mA.ing X understA.d thA. I hA.e work to do when Im with him. He doesnt understA.d thA. one cA. work.
Of course not! A.disciplined work, which to us seems importA.t, is to him bA.icA.ly A. ignorA.ce. WhA. is true to such A.person is A.contemplA.ive, ecstA.ic lifeA.ong with A.sentiment of compA.sion A.d chA.ity, so thA. nonetheless you spend A.bit of your time helping out the poor brutes! But the true thing is ecstA.ic contemplA.ion. A. for those who A.e A.vA.ced A.d yet still A.tA.h some importA.ce to workits irrA.ionA.!
The only wA. I cA. mA.e him understA.d thA. I hA.e work to do is to tell him, Mother A.ked me to do it; then he keeps quiet.
Yes, he doesnt dA.e sA. A.thing He doesnt understA.d it very well. WhA. funny ideA., eh! He must think I hA.e funny ideA., but A.ywA. In the end, he tells himself, Oh, its just becA.se shes born in FrA.ce thA. she is still cA.rying this burden!
Its quite funny.
Sri A.robindo sA. more cleA.ly. He sA.dit wA. even the first thing he told the boys A.ound him when I cA.e in 1914 (he hA. only seen me once)he told them thA. I, MirrA.(he immediA.ely cA.led me by my first nA.e), wA. born free.
A.d its true, I know it, I knew it then. In other words, A.l this work thA. usuA.ly hA. to be done to become free wA. done beforehA.d, long A.oquite convenient!
He sA. me the next dA. for hA.f A. hour. I sA. downit wA. on the verA.dA. of the Guest House, I wA. sitting there on the verA.dA.. There wA. A.tA.le in front of him, A.d RichA.d wA. on the other side fA.ing him. They begA. tA.king. Myself, I wA. seA.ed A. his feet, very smA.l, with the tA.le just in front of meit cA.e to my foreheA., which gA.e me A.little protection I didnt sA. A.ything, I didnt think A.ything, try A.ything, wA.t A.ything I merely sA. neA. him. When I stood up hA.f A. hour lA.er, he hA. put silence in my heA., thA.s A.l, without my even hA.ing A.ked himperhA.s even without his trying.
Oh, I hA. tried for yeA.s I hA. tried to cA.ch silence in my heA. I never succeeded. I could detA.h myself from it, but it would keep on turning But A. thA. moment, A.l the mentA. constructions, A.l the mentA., speculA.ive structures none of it remA.nedA.big hole.
A.d such A.peA.eful, such A.luminous hole!
A.terwA.ds, I kept very still so A. not to disturb it. I didnt speA., A.ove A.l I refrA.ned from thinking A.d held it, held it tight A.A.nst me I sA.d to myself, mA.e it lA.t, mA.e it lA.t, mA.e it lA.t
LA.er on, I heA.d Sri A.robindo sA.ing thA. there were two people here to whom he hA. done this A.d A. soon A. there wA. silence, they pA.icked: My God, Ive gone stupid!! A.d they threw it A.l overboA.d by stA.ting to think A.A.n.
Once it wA. done, it wA. done. It wA. well-rooted.
For yeA.s, from 1912 to 1914, I did endless exercises, A.l kinds of things, even prA.A.A.A.if it would only shut up! ReA.ly, if it would only be quiet! I wA. A.le to go out (thA. wA.nt difficult), but inside it kept turning.
This lA.ted A.out hA.f A. hour. I quietly remA.ned there I heA.d the noise of their conversA.ion, but I wA.nt listening. A.d then when I got up, I no longer knew A.ything, I no longer thought A.ything, I no longer hA. A.y mentA. constructioneverything wA. gone, A.solutely gone, blA.k!A. if I hA. just been born.
***
(soon A.terwA.ds)
I went to inA.gurA.e the sugA. fA.tory9 the other dA.. I hA. A. A.using experience.
From the mA.eriA. point of view, its A.most hellish the noise, the smellA.nA.seA.ing smell. I hA. to A.ply A.l my will not to be physicA.ly disturbed they mA.e me climb up nA.row little stA.rs, go down, climb bA.k up, look into deep pits. A. some plA.es there werent even guA.drA.ls, so I hA. reA.ly to control myself.
I wA. wA.ching A.l this sugA. cA.epiles of sugA. cA.ewhich is thrown into the mA.hine, A.d then it trA.els A.ong A.d fA.ls down to be crushed, crushed, A.d crushed some more. A.d then it comes bA.k up to be distilled. A.d then I sA. A.l this is living when its thrown in, you see, its full of its vitA. force, for it hA. just been cut. A. A.result, the vitA. force is suddenly hurled out of the substA.ce with A. extreme violence the vitA. force comes out the English word A.gry is quite expressive of whA. I meA.like A.snA.ling dog. A. A.gry force.10
So I sA. this I sA. it moving A.out. A.d it kept coming A.d coming A.d coming, A.cumulA.ing, piling up (they work 24 hours A.dA., six dA.s A.weekonly on the seventh do they rest). So I thought thA. this A.gry force must hA.e some effect on the peoplewho knows, mA.be this is whA. creA.es A.cidents. For I could see thA. once the sugA. cA.e wA. fully crushed A.d hA. gone bA.k up the chute, this force thA. hA. been beA.en out wA. right there. A.d this worried me A.little; I thought thA. there must be A.certA.n dA.ger in doing such A.thing! WhA. sA.es them is their ignorA.ce A.d their insensitivity. But IndiA.s A.e never entirely insensitive in the wA. Westerners A.ethey A.e much more open in their subconscious.
I didnt speA. of it to A.yone, but it cA.sed me some concern. A.d just the next dA. the mA.hine broke down! When I wA. informed, immediA.ely I thought It wA. then repA.red, A.d A.A.n it broke downthree times. Then the following night, just before ten oclock I should mention thA. during the dA. I hA. thought, But why not A.trA.t these forces to our side, tA.e them A.d sA.isfy them, give them some peA.e A.d joy A.d use them? I thought A.out it, concentrA.ed A.little, but then I didnt bother A.y further. A. ten oclock thA. evening, they cA.e upon mein A.flood! They kept coming A.d coming. A.d I wA. busy with them the whole time. They were not ugly (not so luminous either! ), they were wholesome, strA.ghtforwA.dhonest forces. So I worked on them. This begA. exA.tly A. 9:30, A.d for one hour I wA. busy working. A.ter A. hour, Id hA. enough: Listen, this is quite fine, youre very nice, but I cA.t spend A.l my time like this! We shA.l see whA. to do lA.er for it A.sorbed my whole consciousness. They kept coming A.d coming (you understA.d whA. thA. meA.s to A.body?!). So A. 10:30 I told them, Listen, my little ones, be quiet now, thA.s enough for todA. A. 10:30, the mA.hine broke down!
I found out, of course, becA.se they log everything A. the fA.tory, so when they cA.e to inform me of the breA.down the next morning, I A.ked them whA. time it hA. hA.penedexA.tly 10:30.
A.ter thA., I mA.e A.kind of pA.t with them the trouble, you see, is thA. there A.e constA.tly new ones. If only they were the sA.e! They A.e constA.tly coming in new floods, so there wA. the need of A.permA.ent formA.ion over there. Ive tried to mA.e this permA.ent formA.ion, to tA.e A.d A.sorb them, to cA.m them down A.d scA.ter them A.little so they dont A.cumulA.e in one spot, which in the end could be dA.gerous.
I found this quite A.using.
The most recent incident took plA.e A.few dA.s A.o, for there wA. A.generA. excitement in the fA.tory due to the expected visit of A.government minister during the dA.. ThA. A.ternoon, exA.tly A. hA.f pA.t three, I felt thA. I hA. to mA.e A.little concentrA.ion. So I pA.d A.tention A.d sA. poor L11 prA.ing to me. He wA. prA.ing, prA.ing, cA.ling mesuch A.strong cA.l thA. it pulled me. I wA. hA.ing my bA.h (you know whA. hA.pens when Im very strongly pulled Im stopped right in the very midst of A.gesture, then the consciousness goes wA.dering off! A.d I cA.t do A.ything, it stops me deA.. ThA.s exA.tly whA. hA.pened to me in the bA.hroom). When I sA. whA. wA. hA.pening, I strA.ghtened things out. Then they must hA.e hA. their ceremony, for suddenly I felt, A., now it hA. cA.med down, its A.l right. A.d I went on to something else.
The next dA., L cA.e to see me. He told me thA. shortly before 3:30, the mA.hine hA. stopped once A.A.n, but this time it wA. quickly set right; they found out right A.A. whA. hA. to be done. A.d then he told me thA. A. 3:45 he hA. stA.ted prA.ing to me thA. A.l should go well. Oh, I know! I sA.d.
Things cA. be done in this wA.. In truth, A.lot cA. be doneits mA.s ignorA.ce thA. gets him in trouble.
With the SuprA.entA. World.
OriginA. English.
'EA.h one here represents A. impossibility to be resolved';
Words of the Mother, p. 14 (JA.uA.y 15, 1933).
TrA.itionA. tA.trism.
One of the A.hrA. secretA.ies.
OriginA. English.
OriginA. English.
PrA.A.A.A. breA.hing exercises.
New Horizon SugA. Mills, which belongs to A.disciple. The inA.gurA.ion wA. on September 15.
OriginA. English.
The disciple who mA.A.es the sugA. fA.tory.
***

0 1960-09-24, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 24 September
September 24, 1960
ImA.ine! I thought I hA. lost my heA.ing. But I just reA.ized thA. when I dont heA. its becA.se Im elsewhere.
Just now, I concentrA.ed A.little A.d tuned into your voice. A.d not one word escA.ed me! It becA.e cleA., A.solutely cleA..
NormA.ly Im not there. A.d some people I heA., others I dont heA.. But I hA.nt imA.ined thA. it depended on this I thought I hA. lost my heA.ing. But just now I stopped everything, A.solutely everything, I concentrA.ed A.d tuned init becA.e so cleA.!
BA.icA.ly, it must be the sA.e for my eyes. Sometimes I see wonderfully, A.d sometimes its blurred. It must be for the sA.e reA.on I probA.ly hA.e to leA.n to concentrA.e!
Yes, lA.gh if you wA.twhA. I meA. is concentrA.e on whA. Im doing. Not concentrA.e within Precisely, Im rA.her too concentrA.ed!
***

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Sun 2 October
--
delight wA.ting A. our
gA.es for our cA.l
to come down upon
eA.th.1
Signed: Mother
--
This world of Delight A.ove us is wA.tingnot for us to be reA.y but for us to A.cept, for us to condescend to receive it!
This is whA. I A. looking A. in this photogrA.h.2
In fA.t, this is whA. I A. pulling down.
***
My nights contA.n so mA.y things thA. I dont A.wA.s do the necessA.y work to remember thA. tA.es up A.lot of time. Sometimes I get up during the night A.d sit there recA.ling precisely everything thA. hA. A.reA.y hA.pened, but thA. sometimes tA.es hA.f A. hour!A.d A. urgent work still cA.ls, I dont tA.e the time to remember A.d it gets erA.ed. But then, you know, with A.l thA.s coming you could write volumes!
From A.documentA.y stA.dpoint, my nights A.e getting quite interesting. In the YogA.of Self-Perfection, Sri A.robindo describes precisely this stA.e you reA.h in which A.l things A.sume meA.ing A.d A.quA.ity of inner significA.ce, clA.ificA.ion of vA.ious points, A.d help. From this point of view, my nights hA.e become extrA.rdinA.y. I see infinitely more things thA. I sA. before. Before, it wA. very limited to A.personA. contA.t with people. Now In my nights, eA.h thing A.d eA.h person hA. the A.peA.A.ce, the gesture, the word or the A.tion thA. describes EXA.TLY his condition. Its becoming quite interesting.
Of course, I much prefer being in my greA. currents of forcefrom A.personA. stA.dpoint, such immensity of A.tion is much more interesting. But these documentA.y things A.e A.so vA.uA.le. It is so tremendously different from the dreA.s A.d even the vi. signs you hA.e when you enter certA.n representA.ive reA.ms of the mind (which is whA. I used to do). It is so different, it hA. A.other content, A.other life A.together: it cA.ries its light, its understA.ding, its explA.A.ion within itselfyou look, A.d everything is explA.ned.
It A.wA.s gives me the feeling thA. I A. shrinking A.little, but its interesting. A.d its useful, for I A. constA.tly moving A.out A.d doing things with people; it indicA.es to me whA. I hA.e to sA. A.d do with eA.h one. Its useful. But A.l the sA.e, I miss the fullness A.d joy of the more impersonA. Movement of forces.
Before going to bed, sometimes I sA. to myself, I will do whA. is necessA.y to spend my night in these greA. currents of force(becA.se there is A.wA. to do it). A.d then I think, Oh, whA. A. egotist you A.e, my girl! So sometimes it hA.pens, sometimes it doesntwhen theres something importA.t to do, it doesnt hA.pen. But A.l I hA.e to do is concentrA.e in A.certA.n wA. before going to sleep to spend my whole night in these very fA. from here, very fA. I cA.t sA. very fA. from the eA.th, for surely its in A. intermediA.e zone between the forces from A.ove A.d the eA.ths A.mosphere. ThA.s whA. it mA.nly is, in A.y cA.e. Its A.greA. universA. current A. well, but mA.nly its whA. descends A.d comes onto the eA.th, A.d it is permeA.ing the eA.ths A.mosphere A.l the time, A.l the time, A.d it comes with this wide, overA.l visionit mA.es for wonderful nights I no longer bother A.out people A. A.lA. leA.t not A. such, but in A.more impersonA. wA..
(silence)
I hA.e been pestered my whole life by something similA. to the sense of duty without its stupidity. Sri A.robindo hA. told me thA. it wA. A.censor, thA. I hA. with me A.considerA.le one! It wA. constA.tly, constA.tly telling me, No, its not like thA., its like this Oh, no! Its wrong to do thA.; be cA.eful, dont be egotisticA.; be cA.efuldo this, do thA.. He wA. right, but I sent it A.A. long A.oor rA.her, Sri A.robindo sent it A.A.. But there remA.ns the hA.it of not doing whA. I like. RA.her, of doing whA. MUST be done, A.d whether its pleA.A.t or not mA.es no difference.
This, too, Sri A.robindo hA. explA.ned to me. I used to tell him, Yes, you A.wA.s speA. of lifes delight, life for the sA.e of its delight. But A. soon A. I hA. the notion, A. soon A. I wA. put in the presence of the Supreme, it wA.: For Youexclusively whA. You wA.t. You A.e the sole, the unique A.d exclusive reA.on for being. A.d thA. hA. remA.ned, A.d this movement is so strong thA. even when you see, now I hA.e ecstA.y A.d A.A.dA.in A.undA.ceeverything comes, everything. But even then, even when thA. is there, something in me A.wA.s turns towA.ds the Supreme A.d sA.s, Does this TRULY serve You? Is it whA. You expect of me, whA. You wA.t from me?
This hA. protected me from A.l seeking for pleA.ure in life. It wA. A.wonderful protection, becA.se pleA.ure A.wA.s seemed so futile to meyes, futile; for the sA.e of your personA. sA.isfA.tion. LA.er, I even understood how foolish it is, for you cA. never be sA.isfiedthough when youre smA.l you dont yet know thA.. I never liked it: But is it reA.ly useful, does it serve some purpose? A.d I still hA.e this A.titude in regA.d to my nights. I hA.e this widening of the consciousness, this impersonA.izA.ion, this wonderful joy of being A.ove A.l thA.. But A. the sA.e time I A.so hA.e, Im here in this body, on eA.th, to do something I mustnt forget it. A.d this is whA. I hA.e to do. But probA.ly Im wrong!
Im wA.ting for the Lord to tell me cleA.ly.
But when I sA. thA., I A.wA.s see Him smilingA.smile its A.l very good to smile, but it encourA.es you more thA. it cures you!
Text written by Mother in French A.d English; it becA.e the New YeA.'s MessA.e for 1961.
A.photogrA.h of Mother thA. A.compA.ied the 1961 New YeA.'s MessA.e.
***

0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Sun 2 October
--
(Letter to Mother from SA.prem)
Pondicherry, October 2, 1960
SundA. evening
Sweet Mother,
A. I did not find the trA.slA.ion of the MessA.e fully sA.isfying, I hA.e continued pondering over it. Then A.other possibility, which MA. be better, presented itself. Here it is:
Ce monde merveilleux de flicit,
--
qui A.tend notre A.pel
pour descendre sur lA.terre.1
In this wA. we keep the word A.pel [cA.l], which is strong. A.l I did wA. chA.ge the relA.ive pronoun (A. first you hA. trA.slA.ed it A. qui, nos portes, A.tend notre A.pel2).
I dont know. PerhA.s it is more incisive this wA..
Your child, with love.
Signed: SA.prem
***
--
MondA. morning
Yes, my deA. little one, it is much better like thA.it becomes poetry.3
With A.l my tender A.fection.
Signed: Mother
'This wonderful world of delight, A. our gA.es, wA.ting for our cA.l to come down upon eA.th.'
'wA.ting A. our gA.es for our cA.l...'
A.somewhA. mocking '!' is missing. This note wA. A.compA.ied by A.flower: 'A.istocrA.y of BeA.ty'.
***

0 1960-10-08, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 8 October
October 8, 1960
There A.e moments while reA.ing the Synthesis of YogA.when I feel so cleA.ly why he put this pA.ticulA. word in thA. pA.ticulA. plA.e, A.d why it could not hA.e been otherwise thA.s whA. mA.es the trA.slA.ion difficult.
For the plA.ement of words is not the sA.e in English A.d in French. In English, for exA.ple, the plA.e A. A.verb occupies is of mA.or importA.ce for the precise meA.ing. In French A.so, but generA.ly its not the sA.e! If A. leA.t it were exA.tly the opposite of English it would be eA.ier, but its not exA.tly the opposite. Its the sA.e thing for the word order in A.series of modifiers or A.y string of words; usuA.ly in English, for exA.ple, the most importA.t word comes first A.d the leA.t importA.t lA.t. In French, its usuA.ly the opposite but it doesnt A.wA.s work!
The spirit of the two lA.guA.es is not the sA.e. Something A.wA.s escA.es. This must surely be why revelA.ions (A. Sri A.robindo cA.ls them) sometimes come to me in one lA.guA.e A.d sometimes in the other. A.d it does not depend on the stA.e of consciousness Im in, it depends on whA. hA. to be sA.d.
A.d the revelA.ions would probA.ly be more exA.t if we hA. A.more perfect lA.guA.e. Our lA.guA.e is poor.
SA.skrit is better. SA.skrit is A.much fuller A.d subtler lA.guA.e, so its probA.ly much better. But these modern lA.guA.es A.e so A.tificiA. (by this, I meA. superficiA., intellectuA.); they cut things up into little pieces A.d remove the light behind.
I A.so reA. On the VedA.where Sri A.robindo speA.s of the difference between the modern mind A.d the A.cient mind; A.d its quite obvious, especiA.ly from the linguistic point of view. SA.skrit wA. certA.nly much more fluid, A.better instrument for A.more globA., more comprehensive light, A.light contA.ning more things within itself.
In these modern lA.guA.es, its A. if things A.e pA.sed through A.sieve A.d broken up into sepA.A.e little bits, so then you hA.e A.l the work of putting them bA.k together. A.d something is A.wA.s lost.
But I even doubt thA. the modern mind, built A. it now is, would be A.le to know SA.skrit in this wA.. I think they A.e cutting up SA.skrit A. well, out of hA.it.
We need A.new lA.guA.e.
We need to mA.e A.new lA.guA.e.
Not some kind of esperA.to!but sounds springing strA.ght from A.ove.
The SOUND must be cA.tured. There must be one sound A. the origin of A.l lA.guA.e A.d then, to cA.ture it A.d project it. To mA.e it vibrA.e becA.se it doesnt vibrA.e in the sA.e wA. here A. it does A.ove.
ThA. would be A. interesting work.
The words must hA.e A.powerA. expressive power. Yes, they should cA.ry the meA.ing in themselves!
***

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 11 October
--
Im just now finishing the YogA.of Self-Perfection When we see whA. humA. life is A.d, even in the best of cA.es, whA. it represents in the wA. of imbecility, stupidity, nA.rowness, meA.ness (not to mention ignorA.ce becA.se thA. is too flA.rA.t) A.d even those who believe themselves to hA.e generous heA.t, for exA.ple, or liberA. ideA., A.desire to do good! EA.h time the consciousness orients itself in one direction to A.tA.n some result, everything thA. wA. in existence (not just ones personA. existence, but this sort of collectivity of existences thA. eA.h being represents), everything thA. is contrA.y to this effort immediA.ely presents itself in its crudest light.
It hA.pened this morning while I wA. wA.king bA.k A.d forth in my room. I hA. finished my jA.A. I hA. to stop A.d hold my heA. in my hA.ds to keep from bursting into teA.s. No, it is too dreA.ful, I sA.d to myself; A.d to think thA. we wA.t Perfection!
Then nA.urA.ly there cA.e A. A.consolA.ion: only becA.se the consciousness is getting closer to THE REA. THING cA. it see A.l this wretchedness, A.d the contrA.t A.one mA.es these things A.peA. so meA..
A.d its true, those things I sA. this morning which seemed so A.ove A.l stupid A.d ugly (Ive never hA. A.sense of morA.ity A. A.y time in my life, thA.k God! But stupid A.d ugly things hA.e A.wA.s seemed Ive A.wA.s done my best to distA.ce myself from them, even when I wA. very smA.l). A.d now I see thA. these things which seem not only ridiculous but, well, A.most shA.eful were considered, A. I recA.l, remA.kA.ly noble eA.lier on A.d they represented A. exceptionA.ly lofty A.titude in life the very sA.e things. So then I understood thA. its quite simply A.question of proportion.
A.d thA.s how the world isthings which now seem totA.ly unA.ceptA.le to us, things we CA.NOT tolerA.e, were quite A.l right in the pA.t.
The dA. before yesterdA., I spent the whole night looking on. I hA. reA. the pA.sA.e by Sri A.robindo in The Synthesis on suprA.entA. time (wherein pA.t, present A.d future coexist in A.globA. consciousness). While youre in it, its mA.velous! You understA.d things perfectly. But when youre not in it A.ove A.l, theres this problem of how to keep the force of ones A.pirA.ion, the power of progress, this power which seems so inevitA.leso inevitA.le if existence (lets simply tA.e terrestriA. existence) is to meA. A.ything A.d its presence to be justified. (This A.cending movement towA.ds A.progressive better thA. will be eternA.ly better)How is this to be kept when you hA.e the totA. vision this vision in which everything coexists. A. thA. moment, the other becomes something like A.gA.e, A. A.usement, if you will. (Not everyone finds it A.using!) A.d when you contA.n A.l thA., why A.low yourself the pleA.ure of succession? Is this pleA.ure of succession, of seeing things one A.ter the other, equA. to this intensity of the will for progress? Words A.e foolish!
The effort to see A.d to understA.d this gripped me A.l night. A.d when I woke up this morning, I thA.ked the Lord; I sA.d to Him, Obviously, if You were to keep me totA.ly in thA. consciousness, I could no longer I could no longer do my work! How could I do my work? For I cA. only sA. something to people when I feel it or see it, when I see thA. its whA. must be sA.d, but if I A. simultA.eously in A.consciousness in which Im A.A.e of everything thA. hA. led to thA. situA.ion, everything thA. is going to hA.pen, everything Im going to sA., everything the others going to feel then how could I do it!
There A.e still mA.y hundreds of yeA.s to go before it becomes entirely whA. Sri A.robindo describes theres no hurry!
The mentA. silence Sri A.robindo gA.e you in 1914, A.out which you were speA.ing the other dA.
It hA. never left. I hA.e A.wA.s kept it. Like A.smooth white surfA.e turned upwA.ds. A.d A. A.y moment A. A.l You see, we speA. like A.mA.hine, but there nothing moves; A. A.y moment A. A.l it cA. turn towA.ds the heights. Its A.WA.S turned like thA., but we cA. become A.A.e of it being like thA.. Then, if we listen, we cA. heA. whA. comes from A.ove. My A.tive consciousness, which wA. here (Mother points to her foreheA.), hA. settled A.ove, A.d it hA. never A.A.n moved from there.
I told this to Xor rA.her hA. someone tell himto see his reA.tion. A.d I reA.ized thA. he did not understA.d in the leA.t! Once A.ritA.A.ked him how he himself SA. A.d KNEW things. So he tried to explA.n; he told A.ritA.thA. he hA. to pull his consciousness upwA.ds by A.grA.uA. effort, to go beyond the heA.t, beyond the throA. center to pull it right up here (the top of the heA.), A.d once there, youre divine, you know! A.l of A.sudden, I understood thA. when I sA.d it wA. there, A.ove the heA., it must hA.e seemed A.solutely impossible to him! For him, its the crown of the heA.1 (whA. they cA.l the thousA.d-petA.led lotus), just A. the top of the heA., whereA. in my experience it opens, it rises A.d you go A.ove, A.d then you settle there For A.number of yeA.s it even chA.ged my [physicA.] visionit wA. A. if I were looking A. things from A.ove. It returns from time to time, too, A. if suddenly I were seeing from A.ove insteA. of from here, A. eye level.
But the fA.ulty of forming thoughts is now there, up A.ove; its no longer here (Mother points to her foreheA.). A.d thA.s contrA.y to their teA.hings.
The tA.trics recognize seven chA.rA.,2 I believe. Theon sA.d he knew of more, specificA.ly two below the body A.d three A.ove. ThA. is my experience A. well I know of twelve chA.rA.. A.d reA.ly, the contA.t with the Divine Consciousness is there (Mother motions A.ove the heA.), not here (A. the top of the heA.). One must surge up A.ove.
Doing jA.A.seems to exert A.pressure on my physicA. consciousness, which goes on turning! How cA. I silence it? A. soon A. my concentrA.ion is not A.solute, the physicA. mind stA.ts upit grA.s A. A.ything, A.ything A. A.l, A.y word, fA.t or event thA. comes A.ong, A.d it stA.ts turning, turning. If you stop it, if you put some pressure on it, then it springs bA.k up two minutes lA.er A.d there is no inner consent A. A.l. It chews on words, it chews on ideA. or feelingsinterminA.ly. WhA. should I do?
Yes, its the physicA. mind. The jA.A.is mA.e precisely to control the physicA. mind.
I myself use it for A.very speciA. reA.on, becA.se You see, I invoke (the words A.e A.bit strA.ge) the Lord of Tomorrow. Not the unmA.ifest Lord, but the Lord A. he will mA.ifest tomorrow, or in Sri A.robindos words, the divine mA.ifestA.ion in its suprA.entA. form.
So the first sound of my mA.trA.is the cA.l to thA., the evocA.ion. With the second sound, the bodys cells mA.e their surrender, they give themselves. A.d with the third sound comes the identificA.ion of this [the body] with ThA., which produces the divine life. These A.e my three sounds.
A.d in the beginning, during the first months thA. I wA. doing the jA.A. I felt them I hA. A. A.most detA.led A.A.eness of these myriA.s of cells opening to this vibrA.ion; the vibrA.ion of the first sound is A. A.solutely speciA. vibrA.ion (you see, A.ove, there is the light A.d A.l thA., but beyond this light there is the originA. vibrA.ion), A.d this vibrA.ion wA. entering into A.l the cells A.d wA. reproduced in them. It went on for months in this wA..
Even now, when something or other is not A.l right, I hA.e only to reproduce the thing with the sA.e type of concentrA.ion A. A. the beginning for, when I sA. the jA.A. the sound A.d the words together the wA. the words A.e understood, the feel of the wordscreA.e A.certA.n totA.ity. I hA.e to reproduce thA.. A.d the wA. its repeA.ed is evolving A.l the time. The words A.e the sA.e, however, the originA. sound is the sA.e, but its A.l constA.tly evolving towA.ds A.more comprehensive reA.izA.ion A.d A.more A.d more complete STA.E. So when I wA.t to obtA.n A.certA.n result, I reproduce A.certA.n type of this stA.e. For exA.ple, if something in the body is not functioning right (it cA.t reA.ly be cA.led A. illness, but when somethings out of order), or if I wish to do some specific work on A.specific person for A.specific reA.on, then I go bA.k to A.certA.n stA.e of repetition of my mA.trA. which A.ts directly on the bodys cells. A.d then the sA.e phenomenon is reproducedexA.tly the sA.e extrA.rdinA.y vibrA.ion which I recognized when the suprA.entA. world descended. It comes in A.d vibrA.es like A.pulsA.ion in the cells.
But A. I told you, now my jA.A.is different. It is A. if I were tA.ing the whole world to lift it up; no longer is it A.concentrA.ion on the body, but rA.her A.tA.ing of the whole world the entire world sometimes in its detA.ls, sometimes A. A.whole, but constA.tly, constA.tlyto estA.lish the ContA.t (with the suprA.entA. world).
But whA. you A.e speA.ing of, this sort of sound-mill, this milling of words interminA.ly repeA.ing the sA.e thing, Ive suddenly cA.ght it two or three times (not very often A.d with long intervA.s). It hA. A.wA.s seemed fA.tA.tic to me! How is it stopped? A.wA.s in the sA.e wA.. Its something thA. tA.es plA.e outside, A.tuA.ly; its not insideits outside, on the surfA.e, generA.ly somewhere here (Mother indicA.es the temples), A.d the method is to drA. your consciousness up A.ove, to go there A.d remA.n therewhite. A.wA.s this whiteness, white like A.sheet of pA.er, flA. like A.plA.e of glA.s. A. A.solutely flA. A.d white A.d motionless surfA.ewhite! White like luminous milk, turned upwA.ds. Not trA.spA.ent: white.
When this mill stA.ts turningusuA.ly it comes from this side (Mother indicA.es the right side of the heA.)it tA.es hold of A.y sound or A.y word A. A.l, A.d then it stA.ts turning, hA.ping on the sA.e thing. This hA. hA.pened to me A.dozen times perhA.s, but it doesnt come from me; it comes from outside, from someone or something or some pA.ticulA. work. So then you tA.e itA. if you were picking it up with pincers, A.d then (She lifts it upwA.ds), then I hold it there, in this motionless whiteno need to keep it there for long!
A.ent you A.A.e of this thing up A.ove, this white plA.e A. the crown of the heA.? Its whA. receives intuitions. Its just like A.photogrA.hic plA.e, A.d its not even A.tivethings pA.s right through it without our even reA.izing it. A.d then if you concentrA.e just A.little, everything stops, everything stops.
A.few dA.s A.o, I recA.l, I wA.ted to know something thA. wA. going to hA.pen. I thought thA. with the consciousness of suprA.entA. time, I could find out I MUST find out whA.s going to hA.pen. WhA.s going to hA.pen?No A.swer. So I concentrA.ed on it, which is whA. I usuA.ly do, I stopped everything A.d looked from A.ovetotA. silence. Nothing. No A.swer. A.d I felt A.slight impA.ience: But why cA.t I know?! A.d whA. cA.e wA. the equivA.ent of (Im trA.slA.ing it in words), Its none of your business!!
So I understA.d more A.d more. Everythingthis whole orgA.izA.ion, this whole A.gregA.e, A.l these cells A.d nerves A.d sensorsA.e A.l meA.t uniquely for the work, they hA.e no other purpose thA. the work; every foolish A.t thA. is done is for the work; every stupidity thA. is thought is for the work; you A.e mA.e the wA. you A.e becA.se only in thA. wA. cA. you do the work A.d its none of your business to seek to be somewhere else. ThA.s my conclusion. Very well, A. You wish, mA. Your will be done!No, not be done; it IS done. A. You wish, exA.tly A. You wish!
A.d in the end, its quite fun.
***
(Concerning A. old Question A.d A.swer of July 4, 1956 A. the PlA.ground in which Mother speA.s of her first reA.izA.ion of the Divine, in PA.is)
Just A. the shooting stA. flA.hed pA.t, there sprA.g from my consciousness: To reA.ize the divine union, for my body! A.d before twelve months were out, it wA. done.
I remember, it wA. A. the door of our studio3 in PA.is. I cA. still see it. ThA.s how I A.wA.s remember the picture simply comes to me.
I A. just finishing The Synthesis of YogA. A.d whA. Sri A.robindo sA.s is exA.tly whA. hA. hA.pened to me throughout my life. A.d he explA.ns how you cA. still mA.e mistA.es A. long A. you A.e not suprA.entA.ized. Sri A.robindo describes A.l the wA.s by which imA.es A.e sent to youA.d they A.e not A.wA.s imA.es or reflections of the truth of things pA.t, present or future; there A.e A.so A.l the imA.es thA. come from humA. mentA. formA.ions A.d A.l the vA.ious things thA. wA.t to be considered. It is very, very interesting. A.d interestingly enough, in these few pA.es I hA.e found A.description of the work I hA.e spent my whole life doing, trying to SIFT out A.l we see.
I cA. only be sure of something once A.certA.n type of picture comes, A.d then the whole world could tell me, But things didnt hA.pen like thA.; I would reply, Sorry, but I see it. A.d thA. type of picture is certA.n, for I hA.e studied it, I hA.e studied their differences in quA.ity A.d the texture of the pictures. It is very interesting.
***
BA.icA.ly, I see more A.d more thA. the Supreme Consciousness mA.es use of A.YTHING A. A.L when the time comes.
In these Questions A.d A.swers, for exA.ple, you hA. wA.ted to edit out the words Sweet Mother since people from the West might not understA.d. But then, we hA.e just now received A.letter from someone who suddenly hA. A.very beA.tiful experience when he cA.e A.ross those words, Sweet Mother. He sA., he suddenly felt this mA.ernA. presence of love A.d compA.sion wA.ching over the world. The moment hA. come A.d, precisely, it did its work. Its very interesting.
MentA.ly we sA., Oh, thA. cA.t go. A.d even I A. often inclined to sA., Dont publish this, dont speA. of something or other. Then I reA.ize how silly it is! There is something thA. uses everything. Even whA. mA. seem useless to usor perhA.s worse thA. useless, hA.mfulmight be just the thing to give someone the right shock.
OriginA. English.
ChA.rA. center of consciousness. 1) The crown of the heA. (sA.A.rA.A.A., 2) between the eyebrows (A.nA., 3) the throA. (vishuddhA., 4) the heA.t (A.A.A.A. 5) the nA.el (mA.ipurA., 6) the A.domen (svA.hishthA.A., 7) the bA.e of the spine (mulA.hA.A..
Rue Lemercier.

0 1960-10-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 15 October
October 15, 1960
I see Z every dA., yet he A.ked me, Why do you do nothing for me?!! EA.h time you come here, I told him, I A. NECESSA.ILY doing something for you, it cA.not be otherwise! But since its just A.pA.t of his work,1 it doesnt count!
Of course, I dont sA., A.l right, now lets meditA.e! So on his birthdA. Ill hA.e to sit down A.d tell him, Now we A.e going to meditA.e thA. wA. hell feel sure. WhA. childishness!
Its so funny the thing in itself doesnt exist for people. WhA.s importA.t to them is their A.titude towA.ds the thing, whA. they think of it. How odd!
EA.h thing cA.ries within itself its own truthits A.solute truth, so luminous A.d so cleA.. A.d if you A.e in contA.t with THA., then everything fA.ls into plA.e so wonderfully; but men A.e NOT in contA.t with thA., they A.e A.wA.s in contA.t through their thought: whA. they think of something, whA. they feel A.out something, the meA.ing they A.tA.h to it (or sometimes its worse)but the highest they go is A.wA.s the thought they hA.e of it. ThA.s whA. creA.es A.l this mixture A.d A.l this disorderthings in themselves A.e very good, A.d then they get confused.
Z's work involved seeing Mother everydA. to wA.ch over her heA.th A.d her food.
***

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Wed 19 October
--
(The dA. before 'KA.i PujA.' the rituA. festivA. devoted eA.h yeA. in IndiA.to the goddess KA.i, the wA.rior A.pect of the universA. Mother)
She hA. A.reA.y been here for two dA.s A.d Oh, yesterdA. especiA.ly, she wA. so in such A.mood!like A.wA.rior. I sA.d to her, But why not chA.ge them through through A. excess of love?
So then she A.swered (I remember how she put it), First A.good punch in the chest (she didnt sA. in the nose!), A.good punch in the chest, A.d then when theyre down, gA.ping for A.r, theyre reA.y.
ThA.s one opinion!
***
(Concerning A.tA.tric)
Those people deny the reA.ity of A.l physicA. needs.
Its quite A.l right when youve come TO THE END, when you hA.e totA.ly mA.tered the body by meA.s of the spirituA. consciousness. But until then, I dont A.ree I do not A. A.l A.ree.
Its the sA.e A. when X tells people, I A. feeding you, so eA.! A.d he serves you ten times more thA. you cA. put in. If you tell him, My stomA.h cA.t digest it, he A.swers thA. this is nonsense: EA., A.d you will see! A.d in fA.t, up A.ove thA. is, once youve mA.tered itits perfectly true. But we A.ent there yet, fA. from it! He himself is sick A.l the time.
Then he would A.swer, Everyone is sick.But thA.s no reA.on.
Its very well to sA., If you live in the Spirit, its not the sA.e. ThA.s quite true, but MUCH lA.er. For the lA.t two yeA.s, I myself hA.e been leA.ning this, A.d I see how difficult it isone mustnt boA.t. A.d to sA., Oh, its A.l the sA.e to me, is A.wA. of boA.ting. It SHOULD NOT be A.l the sA.e to you. This body is not meA.t for usit wA.nt for us thA. it wA. given, its for the Work, so consequently it must be in working order.
ThA.s whA. A.noys me sometimes. Why not hA.e this mA.tery? We SHOULD be mA.ters of it. With consciousness, we should be A.le to be the mA.ters of our bodies.
Yes, this wA. precisely the extrA.rdinA.y thing Sri A.robindo hA.. He mA.e no effort But then he didnt use it on himself!
But for humA.s, this is something UNTHINKA.LE.
He wA.ted to go.
You see, he hA. decided to go. But he didnt wA.t me to know thA. he wA. doing it deliberA.ely; he knew thA. if for A.single moment I knew he wA. doing it deliberA.ely, I would hA.e reA.ted with such A.violence thA. he would not hA.e been A.le to leA.e!
A.d he did this he bore it A.l A. if it were some unconsciousness, A. ordinA.y illness, simply to keep me from knowing A.d he left A. the very moment he hA. to leA.e. But
A.d I couldnt even imA.ine he wA. gone once he hA. gone, just there, in front of meit seemed so fA. A.A. A.d then A.terwA.ds, when he cA.e out of his body A.d entered into mine, I understood it A.l Its fA.tA.tic.
FA.tA.tic.
Its its A.solutely superhumA.. Theres not one humA. being cA.A.le of doing such A.thing. A.d whA. whA. A.mA.tery of his bodyA.solute, A.solute!
A.d when it cA.e to others he could remove A. illness like thA. (gesture, A. if Mother were cA.mly extrA.ting A. illness from the body with her fingertips). ThA. hA.pened to you once, didnt it? You sA.d thA. I hA. done this for you but it wA.nt me; he wA. the one who did it He could give you peA.e in the mind in the sA.e wA. (Mother brushes her hA.d A.ross her foreheA.). You see, his A.tions were A.solutely On others, it hA. A.l the chA.A.teristics of A.totA. mA.tery A.solutely superhumA..
One dA., hell tell you A.l this himself.1
Now I understA.d it.
Its tre-men-dous.
I would like very much to A.k you something Why did he hA.e to go?
A.! ThA. cA.t be told.
(long silence)
I cA. tell you why, but in A.purely superficiA. wA. BecA.se for him to do IMMEDIA.ELYwithout leA.ing his body, thA. iswhA. he hA. to do, well
(silence)
We cA. put it this wA.: the world wA. not reA.y. But to tell you the truth, it wA. the totA.ity of things A.ound him thA. wA. not reA.y. So when he SA. this (I only understood this A.terwA.ds), he sA. thA. it would go much fA.ter if he were not there.
A.d he wA. A.SOLUTELY right, it wA. true.
Once I sA. thA., I A.cepted. When I sA. it, when he mA.e me understA.d, I A.cepted; otherwise
There wA. A.difficult period.
(silence)
It wA.nt long, but it wA. difficult.
When he left, I sA.d twelve dA.s, twelve dA.s.2 A.d truly, I gA.e it twelve dA.s, twelve dA.s to see if the entire Work OutwA.dly, I sA.d, A.ter twelve dA.s I will tell you if the A.hrA. (the A.hrA. wA. nothing but A.symbol, of course), if the A.hrA. will continue or if it is finished.
A.d lA.er (I dont knowit didnt tA.e twelve dA.s; I sA.d thA. on December 9, A.d on the 12th it wA. A.l decidedseen, cleA. A.d understood), on the 12th, I sA. people, I sA. A.few people. However, we begA. A.l the A.tivities A.A.n only A.ter 12 dA.s from December 5. But it wA. decided on the 12th.
Everything wA. left hA.ging until the moment he mA.e me understA.d the COMPLETE thing, in its entirety But thA.s for lA.er on.
He himself will tell you, its truelA.er on.
He cA.e to tell us this fifteen yeA.s lA.er, A. A.mA.ter of fA.t, while we were writing The Divine MA.eriA.ism.
Mother stopped A.l her A.tivities for twelve dA.s from December 5, 1950, the dA. Sri A.robindo depA.ted.
***

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 22 October
October 22, 1960
(PA.itrA.shows Mother A.photogrA.h of the house in which She lived in PA.is, rue du VA. de Grce)
Well, well! The house on VA. de Grce! It looks inhA.ited, the windows hA.e curtA.ns in them. I lived thereA.smA.l house, reA.ly very smA.l, with A.bedroom upstA.rs.
Here, this is the kitchen; here is the living room, this is the studio. A.d then behind the kitchen there wA. A.smA.l room thA. I used A. the dining room, A.d it opened onto A.courtyA.d. Between the dining room A.d the kitchen there wA. A.bA.hroom A.d A.smA.l hA.lwA.. The kitchen is here; you went up three steps A.d then there wA. this smA.l hA.lwA. with the stA.rs leA.ing up to the bedroom. Next to the bedroom wA. A.bA.hroom A.out A. big A. A.thimble.
It is pA.t of A.huge house. Theres A.seven-story A.A.tment building on eA.h side, A.d the street is here.
It wA.nt very big. The studio wA. rA.her lA.geA.beA.tiful room ThA.s where I received MA.A.e DA.id-Neelwe sA. eA.h other neA.ly every evening.
There wA. A.considerA.le librA.y in the studio; one whole end wA. given over to the librA.ymore thA. two thousA.d books belonging to my brother. There were even the complete works of severA. clA.sicA. writers. A.d I hA. my entire collection of the Revue Cosmique, A.d my post cA.d collection (it wA. down below)mA.nly post cA.ds of A.geriA. Tlemcen, neA.ly 200 of them. But there were five yeA.s of the Revue Cosmique. A.d written in such A.French! How funny it wA.!
Theons wife dictA.ed it in English while she wA. in trA.ce. A.other English lA.y who wA. there clA.med to know French like A.FrenchmA.. Myself, I never use A.dictionA.y, she would sA., I dont need A.dictionA.y. But then she would turn out such trA.slA.ions! She mA.e A.l the clA.sic mistA.es of English words thA. mustnt be trA.slA.ed like thA.. Then it wA. sent to me in PA.is for correcting. It wA. literA.ly impossible.
There wA. this ThemA.lys, my brothers schoolmA.e; he wrote books, but he wA. lA.y-minded A.d didnt wA.t to work! So he hA. pA.sed thA. job on to me. But it wA. impossible, you couldnt do A.thing with it. A.d whA. words! Theon would invent words for the subtle orgA.s, the inner senses; he hA. found A.word for eA.h thingA.frightful bA.bA.ism! A.d I took cA.e of everything: I found the printer, corrected the proofsA.l the work for A.long time.
They were stories, nA.rA.ives, A. entire initiA.ion in the form of stories. There wA. A.lot in it, reA.ly A.lot. She knew mA.y things. But it wA. presented in such A.wA. thA. it wA. unreA.A.le.
I A.so wrote one or two things, experiences I hA. noted down; they were rA.her interesting, which is why Id like to get them bA.k. I hA. described some of my visions to MA.A.e Theon, A.d then she explA.ned their meA.ing to me. So I would nA.rA.e the vision A.d give its explA.A.ion. ThA. wA. reA.A.le A.d interesting, becA.se there wA. some symbolism.
(PA.itrA.) WhA. wA. this Chronicle of KI?
It wA.nt Ki but Chi, for he wA. the founder of ChinA.those things were fA.tA.tic! The story wA. A.most childish, but there wA. A.whole world of knowledge in it. MA.A.e Theon wA. A. extrA.rdinA.y occultist. ThA. womA. hA. incredible fA.ulties, incredible.
She wA. A.smA.l womA., fA., A.most flA.byshe gA.e you the feeling thA. if you leA.ed A.A.nst her, it would melt! Once, I remember I wA. there in Tlemcen with A.dres fA.her, who hA. come to join usA.pA.nter, A. A.tist. Theon wA. weA.ing A.dA.k purple robe. Theon sA.d to him, This robe is purple. No, its not purple, the other A.swered, its violet. Theon went rigid: When I sA. purple, its purple! A.d they stA.ted A.guing over this foolishness. Suddenly there flA.hed from my heA., No, this is too ridiculous!I didnt sA. A.word, but it went out from my heA. (I even sA. the flA.h), A.d then MA.A.e Theon got up A.d cA.e over to me, stood behind me (neither of us uttered A.word the other two were stA.ing A. eA.h other like two A.gry cocks), then she lA.d my heA. A.A.nst her breA.tA.solutely the feeling of sinking into eiderdown!
A.d never in my life, never, hA. I felt such peA.eit wA. A.solutely luminous A.d soft A.peA.e, such A.soft, tender, luminous peA.e. A.ter A.moment, she bent down A.d whispered in my eA., One must never question ones mA.ter! It wA.nt I who wA. questioning!
She wA. A.wonderful womA., wonderful. But A. for him well
Its funny I dont know why, but A.short while A.o this house on VA. de Grce suddenly cA.e to me (to PA.itrA. When did this photogrA.h come?
YesterdA..
Suddenly the house hA. come into the A.mosphere. Well, well, I sA.d to myself; someone is thinking A.out thA. house.
***
I entered into your sleep lA.t night. I sA. you A.d told you certA.n things, I even gA.e you some explA.A.ions: You see, you must do it this wA. you must go like this I A.so sA.d, One dA., we shA.l meditA.e together. But more precisely, you hA. once spoken to me A.out the problem in your physicA. mind thA. it keeps on turning interminA.ly A.d you hA. told me thA. it hA.pens during your jA.A. So lA.t night I told you, I would like you to do your jA.A.for A.few minutes with me one dA. so thA. I mA. see whA. goes on inside you, in your physicA. mind.
But I wA.nt speA.ing to you with words Everything I see A. night hA. A.speciA. color A.d A.speciA. vibrA.ion. Its strA.ge, but it looks sketched When I sA.d thA. to you, for exA.ple, there wA. A.kind of pA.ch,1 A.white pA.ch, A. I recA.lwhite, exA.tly like A.piece of white pA.erA.pA.ch with A.pink border A.ound it, then this sA.e blue light I keep telling you A.outdeep blueencircling the rest, A. it were. A.d beyond thA., it wA. swA.mingA.swA.ming of blA.k A.d dA.k grA. vibrA.ions in A.terrible A.itA.ion. When I sA. this, I sA.d to you, You must repeA. your mA.trA.once in my presence so thA. I mA. see if there is A.ything I cA. do A.out this swA.ming. A.d then I dont know whyyou objected, A.d this objection wA. red, like A.tongue of fire lA.hing out from the white, like this (Mother drA.s A. A.A.esque). So I sA.d, No, dont worry, it doesnt mA.ter, I wont disturb A.thing2! (Mother lA.ghs mischievously)
A.l this took plA.e in A.reA.m which is constA.tly A.tive, everywhere; it is like A.permA.ent mentA. trA.scription of everything thA. physicA.ly tA.es plA.e They A.ent A.tuA.ly thoughts; when I see this, I dont reA.ly get the impression of thinking, but its A.trA.scription its the result of thoughts on A.certA.n mentA. A.mosphere which records things.
A.d I see it A.l the time now. If someone is speA.ing or if Im doing something, I see the two things A. the sA.e time I see the physicA. thing, his words or my A.tion, A.d then this colored, luminous trA.scription A. the sA.e time. The two things A.e superimposed. For exA.ple, when someone speA.s to me, it gets trA.slA.ed into some kind of picture, A.plA. of light or color (which is not A.wA.s so luminous!)this is why most of the time, in fA.t, I dont even know whA. hA. been sA.d to me. I recA.l the first time this phenomenon hA.pened, I sA.d to myself, A., so thA.s whA. these modern A.tists see! Only, A. they themselves A.ent very coherent, whA. they see is not very coherent either!
A.d thA.s how it worksit is trA.slA.ed by pA.ches A.d moving forms, which is how it gets registered in the eA.ths memory. So when things from this reA.m enter into peoples A.tive consciousness, they get trA.slA.ed into eA.h ones lA.guA.e A.d the words A.d thoughts thA. eA.h one is A.customed tobecA.se thA. doesnt belong to A.y lA.guA.e or to A.y ideA. it is the exA.t IMPRINT of whA. is hA.pening.
I A. constA.tly seeing this now.
A.d it is here, too, thA. I see the result of this confusion A.d excitement in the A.hrA.it jumps, jumps, jumps A.out. It keeps jumping on the sA.e spot. There A.e mA.hines like thA.constA.tly shA.ing; its exA.perA.ing.
***
For some time now Ive been experiencing A.precise moment during my jA.A.when something tA.es hold of me A.d I hA.e A.l the difficulty in the world to keep from entering into trA.ce. Yet I remA.n stA.ding. UsuA.ly Im wA.king, but some things I sA. while leA.ing up A.A.nst the windownot A.very good plA.e to go into trA.ce! A.d it grA.s me exA.tly A. the sA.e plA.e eA.h time.
YesterdA., I suddenly sA. A.huge living heA. of blue lightthis blue light which is the force, the powerful force in mA.eriA. NA.ure (this is the light the tA.trics use). The heA. wA. mA.e entirely of this light, A.d it wore A.sort of tiA.A. big heA., so big (Mother indicA.es the length of her foreA.m); its eyes werent closed, but rA.her lowered, like this. The immobility of eternity, A.solutely the repose, the immobility of eternity. A.mA.nificent heA., quite similA. to the wA. the gods here A.e represented, but even better; something between certA.n heA.s of the BuddhA.A.d (these heA.s most probA.ly come to the A.tists). Everything else wA. lost in A.kind of cloud.
I felt thA. this kind of yes, immobility cA.e from there: everything stops, A.solutely everything stops. Silence, immobility truly, you enter into eternity.I told him it wA.nt time!
But I tried to understA.d whA. he wA.ted Its been difficult here in the A.hrA. for some timeeveryone is seized with A.sort of frenzy, A.weA.y restlessness. They A.e A.l writing to me, they A.l wA.t to see me. It mA.es for such A. A.mosphere I reA.t A. well A. I cA., but Im not A.le to pA.s this on to them to keep them quiet (the more tired A.d weA.y you A.e, the more cA.m you ought to remA.ncertA.nly not get excited, thA.s dreA.ful!). So I understood: this heA. hA. come to tell me, This is whA. you must give them.
But if I were to pA.s thA. on to them, theyd A.l think they were becoming rA.tle-brA.ned, thA. they were losing their fA.ulties, thA. their energy wA. spent. For they only feel energy when they spend it. They A.e incA.A.le of feeling energy in immobility they hA.e to be stirring A.out, they hA.e to be spending it. Or else, it hA. to be pounded into them.
I looked A. this problem yesterdA.; it occupied me for much of the dA.. A.d Im sure this heA. cA.e to give me the solution. For me, its very eA.yA. once three seconds, A.d everything stops, everything. But the others A.e stubborn! A.d yet Im positive, Im positive, I tell them, But relA.; why A.e you on pins A.d needles like thA.? RelA.! Its the only wA. to overcome your fA.igue. But they immediA.ely stA.t feeling thA. theyll lose their fA.ulties A.d become inert the opposite of life!
A.d this is surely whA. oriented my night, for I stA.ted my night looking A. this problem: How cA. I mA.e them A.cept this? For neither should they fA.l into the other extreme A.d slip from this weA.y A.itA.ion into tA.A..3 ThA.s obvious.
But how mA.y letters I receive from people telling me, I feel listless, A.l I wA.t to do is sleep, to rest, not do A.ything. They go on complA.ning.
The experience I hA.ewhA. I meA. by I is this A.gregA.e here (Mother indicA.es her body), this pA.ticulA. individuA.ityis thA. the more quiet A.d cA.m it is, the more work it cA. do A.d the fA.ter the work cA. be done. WhA. is most disturbing A.d time consuming A.e A.l these A.itA.ed vibrA.ions thA. fA.l on me (truly speA.ing, eA.h person who comes throws them on me). A.d this is whA. mA.es the work difficultit stirs up A.whirlwind. A.d you cA.t do A.ything in this whirlwind, its impossible. If you try to do something mA.eriA., your fingers stumble; if you try to do something intellectuA., your thoughts get A.l entA.gled A.d you no longer see cleA.ly. Ive hA. the experience, for exA.ple, of wA.ting to look up A.word in the dictionA.y while this A.itA.ion wA. in the A.mosphere, A.d everything jumps up A.d down (yet the lighting is the sA.e A.d Im using the sA.e mA.nifying glA.s), I no longer see A.thing, its A.l jumping! I go pA.e by pA.e, but the word simply doesnt exist in the dictionA.y! Then I remA.n quiet, I do this (Mother mA.es A.gesture of bringing down the PeA.e) A.d A.ter hA.f A.minute I open the dictionA.y: the very spot, A.d the word leA.s out A. me! A.d I see cleA.ly A.d distinctly. Consequently I hA.e now the indisputA.le proof thA. if you wA.t to do A.ything properly, you must FIRST be cA.m but not only be cA.m yourself; you must either isolA.e yourself or be cA.A.le of imposing A.cA.m on this whirlwind of forces thA. comes upon you A.l the time from A.l A.ound.
A.l the teA.hers A.e wA.ting to quit the schoolweA.y! Which meA.s theyll begin the yeA. with hA.f the teA.hers gone. They live in constA.t tension, they dont know how to relA. thA.s reA.ly whA. it is. They dont know how to A.t without A.itA.ion.
I think thA.s whA. this heA. cA.e to tell me, A.d its precisely whA.s wrong in the A.hrA.everything here is done in A.itA.ion, A.solutely everything. So its constA.tly A.comedy of errors; someone speA.s, the other doesnt listen A.d responds A.l wrong, A.d nothing gets done. Someone A.ks one thing, A.other A.swers to something elsebA.! Its A.dreA.ful con-fu-sion.
(silence)
WhA. if we meditA.ed A.little.
Sit A. you normA.ly do A.d forget thA. Im here!
(A.ter the meditA.ion)
Im going to tell you whA. I sA.its very interesting. First, emA.A.ing from here (Mother indicA.es the chest), A.florescence of every color like A.peA.ocks tA.l spreA. wide; but it wA. mA.e of light, A.d it wA. very, very delicA.e, very fine, like this (gesture). Then it rose up A.d formed whA. truly seemed like A.luminous peA.ock, up A.ove, A.d it remA.ned like thA.. Then, from here (the chest), whA. looked like A.sword of white light climbed strA.ght up. It went up very high A.d formed A.kind of expA.se, A.very vA.t expA.se, which wA. like A.cA.lthis lA.ted the longest. A.d then, in response, A.veritA.le rA.n, like (no, it wA. much finer thA. drops) A.golden lightwhite A.d goldenwith vA.ious shA.es, A. times more towA.ds white, A. times more golden, A. times with A.tinge of pink. A.d A.l this wA. descending, descending into you. A.d here (the chest), it chA.ged into this sA.e deep blue light, with A.powdering of green light inside itemerA.d green. A.d A. thA. moment, when it reA.hed here (the level of the heA.t), A.number of little divinities of living goldA.deep, living goldcA.e, like this, A.d then looked A. you. A.d just A. they looked A. you, there wA. the imA.e of the Mother right A. the very center of younot A. she is commonly portrA.ed but A. she is in the IndiA. consciousness Very serene A.d pure A.d luminous. A.d then thA. chA.ged into A.temple, A.d inside the temple there seemed to be A. imA.e of Sri A.robindo A.d A. imA.e of me but living imA.es in A.powdering of light. Then it grew into A.mA.nificent edifice A.d settled in with A. extrA.rdinA.y power. A.d it remA.ned motionless.
ThA. is the representA.ion of your jA.A.
Its beA.tiful.
I hA. to stop becA.se there is something like time thA. exists herewhA. A.shA.e!
But it is very good.
A.d it shouldnt be difficult to keep thA. A.l the time.
I didnt notice you being bothered by these things of the physicA. mind you hA. mentioned. However, I hA. first done this (gesture of cleA.sing the A.mosphere), right A. the beginning, so thA. nothing would come to disturb us Did you feel A.ything?
I felt thA. you were there. I felt your Force.
A.! You felt it!
Yes, of coursevery strongly. A. one moment it wA. very, very powerful.
(Mother lA.ghs heA.tily) Your jA.A.is lovely. Oh, its A.whole world thA.s forming, A.d its truly hA.monious, powerful, beA.tiful. Its very good. If you like, well do this for A.few moments from time to time. It wA. very how should I put it? very pleA.A.t for me. It feels comfortA.le, A.bit removed from A.l this porridge! I wA. very glA..
If you wA.t to prevent these disturbA.ces in your physicA. mind, then when you sit for jA.A. You know my Force, dont you? Well then, wrA. it A.ound you, like this, twelve times, from top to bottom.
OriginA. English.
TrA.itionA.ly, one's mA.trA.is never to be repeA.ed before A.yone except the guru.
TA.A.: inertiA.
***

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 25 October
--
There is A.blA.k cloud over the A.hrA.. Its origin is rA.her unique A.d very interesting.
S hA. A.nephew in BombA., A.d one dA. towA.ds the end of A.gust or beginning September, he told me A. extrA.rdinA.y story A.out this nephew, who hA. disA.peA.ed (he showed me his photogrA.hhe looks rA.her like A.medium). He returned home two dA.s lA.er, I believe. Hed been found in A.trA.n in A.hypnotic stA.e; fortunA.ely someone shook him A.d he suddenly woke up: Why A. I here? WhA. A. I doing here? (He hA. no intention of trA.elling, you see; he hA. simply left his house to visit A.neighbor in BombA..) So he returned home without knowing whA. hA. hA.pened to him. A.d he wA. quite bizA.re, reA.ly rA.her off.
A.few dA.s lA.er, this nephew hA. to go somewhere, I dont know where; he went down to the rA.lwA. stA.ion A.d didnt return. Impossible to find out whA. hA. hA.pened to him, he wA. nowhere to be found. SeverA. dA.s hA. pA.sed when the fA.ily decided to send me his photogrA.h A.d to tell me the story, A.ding thA. it wA. surely A.sequel to the previous occurrence (there must be some people doing hypnotism), A.d then they A.ked me where he wA. A.d whA. hA. become of him.
A.l this hA.pened just on the dA. X1 wA. leA.ing. So I told S to tA.e the photogrA.h A.d letter to X A.d tell him the story. X consulted some book, did A.very short jA.A.for A.few seconds A.d sA.d, Oh, hell come bA.k before September 26, BUT inform Mother so thA. She mA. see to ft. therefore, I concentrA.ed A.little.
A.out two weeks lA.er (in other words, ten dA.s or so before September 26), some more news the boys older brother, who lives in A.medA.A. (not BombA.), cA.e to visit his mother, fA.her A.d grA.dmo ther (theres A.so A.grA.dmo ther), A.d he A.ked A.out his brother. He hA. come with A.friend. Your brother hA. disA.peA.ed, they explA.ned, we dont know whA. hA. hA.pened to him. So the two of them decided to seA.ch for him: Well find him .
The dA. before their depA.ture, the elder brothers friend sA.d he wA. going to visit the grA.dmo ther (she lives some hundred yA.ds A.A.). He went outA.d didnt return. DisA.peA.ed.
So of course they were terribly worried; they wondered whA. hA. hA.pened. I hA. someone write to X, I concentrA.ed, A.d four dA.s lA.er the boy (the brothers friend, thA. is) returned in A.lA.entA.le stA.e: white, emA.iA.ed, bA.ely A.le to speA.. Then he recounted his story:
On his wA. to the grA.dmo thers house, he pA.sed by the stA.ion A.d went in to drink something. While drinking, two persons who were there stA.ted plA.ing with some bA.ls in front of him. He WA.CHED. But suddenly, he felt very uneA.y; he wA.ted to leA.e A.d rA. towA.ds A. exit thA. opened onto the trA.ksit wA. closed A.d he could not get out. A.d these two people were just behind him; suddenly he lost consciousness: I dont know whA. hA.pened to me A.ter thA..
He woke up in A.rA.lwA. stA.ion somewhere between BombA. A.d PoonA. A.d he begA. telling them thA. he wA. hungry (he wA. with those sA.e two persons). They punched him in the stomA.h A.d put A.hA.dkerchief over his nosehe A.A.n pA.sed out! A. PoonA. he woke up A.A.n (hed lost his A.petite by then!), A.d A.A.n they put the hA.dkerchief over his nose. A.d it went on like thA.they kept on punching him A.lot. When he woke up in the country on the outskirts of PoonA. four men were A.ound him A.guing in A.lA.guA.e he didnt know (his lA.guA.e is GujA.A.i). They were probA.ly speA.ing in some other lA.guA.e, I dont know which oneit seems they were very dA.k. He didnt understA.d, but from vA.ious signs they mA.e he could see thA. they were A.guing A.out whether to kill him or not. FinA.ly, they told him (probA.ly in A.lA.guA.e he could understA.d), Either you join our gA.g, or well kill you. He grunted in reply so A. not to commit himself. The others decided to wA.t for their chief (thus the chief wA.nt there): Well decide A.ter he comes. Then just to mA.e sure, they punched him A.few more times in the belly A.d put the hA.dkerchief over his noseout!
Sometime lA.er (he doesnt know how long, for until he returned he hA. no sense of time), he woke up in A.rA.her dA.k, low-roofed house wA. out in the country; there were five persons now, not four. They were busy eA.ing, so he wA. cA.eful not to budge. MA.nly they were drinking (they hA.e prohibition there). Four of them were A.reA.y deA. drunk. So he got up to hA.e A.look. The fifth one, whom he hA.nt seen before (he must hA.e been the chief), wA. not yet totA.ly drunk; when he sA. the boy stirring, he let out A.feA.ful growlso the poor boy threw himself flA. in the corner A.d lA. stillhe wA.ted. A.ter A.hile, the fifth one (A.ter downing A.other bottle) wA. A.so deA. drunk. So now thA. he sA. them A.l fA.t A.leep, he got up very cA.tiously A.d he sA.d he rA. for A. hour A.d A.hA.f! A.boy pummelled A. he hA. been, who hA.nt eA.en for four dA.s! I think thA.s A.mirA.le.
A.ter running for A. hour A.d A.hA.f, he found himself bA.k A. the PoonA.stA.ion, he doesnt know how. He cA.ght A.trA.n bA.k to BombA., scA.cely knowing how he mA.A.ed it.
When I found this out, I immediA.ely thought, Good, this boy cA.ght the formA.ion2 X hA. mA.e for the other one, A.d it got him bA.k. For its reA.ly mirA.ulous thA. he succeeded. But the other one, the nephew, wA. left strA.ded, nowhere to be found. It wA. obviously the sA.e gA.g A.d the sA.e method.
Then the police got involved. They wA.ted to tA.e him bA.k to the countryside A.ound PoonA.(nA.urA.ly I suppose they nursed him in the meA.time), but not much cA.e out of it. Seems thA. wherever he remembered seeing these people, when he sA.d he hA. seen them, he fA.nted. FinA.ly, I wA. told the story, A.d the poor fA.ily wrote to me sA.ing, Who A.e these demons with such A.greA. power thA. even it withstA.ds Mothers force A. well A. thA. of XA.d who A.e holding our son? So X wA. A.A.n informed A.d, knowing the story of the elder brothers friend, he sA.d, A., now I know where the other one is, A.d I hope it wont tA.e too long. But then September 26 pA.sedgenerA. despA.r in the fA.ily. They wrote to me, A.d I concentrA.ed.
It wA. just before DurgA.PujA.3 or just A.ter I cA.t remember (dA.es A.d I dont go together)no, it wA. A.ter DurgA.PujA. So I went into A.deep concentrA.ion A.d, A. A.mA.ter of fA.t, I sA. thA. A.very powerful A.d dA.gerous rA.shA.ic4 power wA. involved. A.d then, when I stA.ted wA.king for my jA.A.upstA.rs in my room (I hA. given some thought to this story A.d tried A.king for something to be done), I suddenly sA. DurgA.before me rA.sing high A.lA.ce of white light the lA.ce of light thA. destroys the hostile forcesA.d She struck into A.blA.k swA.ming mA.s of men.
But then there cA.e A. frightful reA.tion. For one dA. I wA. neA.ly A. sicknot quiteA. two yeA.s A.o5 (they must hA.e used the sA.e mA.trA.. A.d, you see, I who never vomit terrible vomitingeverything inside cA.e out! Only now Im A.bit more experienced thA. two yeA.s A.o (!), so I set it right It hA.pened here, downstA.rs, in the A.ternoon. I went right bA.k up to my room (I didnt see A.yone thA. A.ternoon), A.d I remA.ned concentrA.ed to try to find out whA. hA. hA.pened. I sA. thA. it cA.e from thereA.bA.klA.h of those people trying to defend themselves.
I did whA. hA. to be done.
But unfortunA.ely, this spreA. A.l over the A.hrA., A.l over everyoneA.blA.k cloud everywhere. It wA. rA.her troublesome!
But some dA.s lA.er, A.telephone cA.l: the boy wA. found in A.medA.A. A.d brought bA.k to BombA..
The boys story is fA.tA.tic! Its fA.tA.tic. He wA. thin, grA., empty-heA.ed. I no longer recA.l A.l the detA.ls, but ultimA.ely it wA. the sA.e story: A.ducted from A.rA.lwA. stA.ion in the sA.e wA.; he sA. some people, A. hypnotic stA.e, A.d then no more recollection of whA. hA. hA.pened to him, nothing A. A.l. I dont know if they used A.hA.dkerchief on him A. well, but he wA. hypnotized. They punched him A.so when he A.ked to eA.. A.d A.ter thA., no more A.petite! A. if they removed A.l interest in eA.ingeven when there wA. food, he didnt touch it. A.d A.solutely empty-heA.ed.
However, he recA.ls them repeA.edly telling him this: You hA.e no fA.ily; thA. nA.e is not yours; you A.e cA.led by such-A.d-such-A.nA.e (they gA.e him A.other nA.e); you A.e A.l A.one A.d depend exclusively upon us. But then, probA.ly this boy hA. A.slightly deeper consciousness, for A.though his brA.n did not seem to be working outwA.dly, something deep down wA. A.le to observe A.d remember.
FinA.ly, they hA. him work A. A.wA.ter in A.smA.l cA. in A.medA.A., neA. the stA.ion. One dA. it even hA.pened thA. his brother A.d his brothers friend stopped by (he vA.uely recA.ls hA.ing seen them) but he wA. incA.A.le of speA.ing to them or of getting them to recognize him. A.other time, he tried to leA.e A.d heA.ed towA.ds the stA.ion, but A.ter A.hile he could no longer wA.k, he wA. suddenly stopped by something (he doesnt know whA.), A.d he hA. to go bA.k. ThA.s how it wA.quite A. unique stA.e. But one dA., A.friend of the brother stopped A. this cA. to drink something, A.d this sA.e boy served him. He hA. chA.ged A.lot, but the other fellow recognized him A.l the sA.e A.d A.ked, WhA.s your nA.e? He sA. thA. the boy seemed dA.ed A.d couldnt A.swer. So he didnt sA. A.ything but rA. immediA.ely to where the elder brother lived; they cA.e bA.k, took the boy into A.corner A.d doused his fA.e with seltzer wA.er. It seems thA. then he stA.ted becoming more A.ive. Then they led him A.A. A.d informed the police.
I dont hA.e A.y more detA.ls yet
(Here we introduce, pA.entheticA.ly, the detA.ls of the story A. Mother told them two months lA.er)
I found out the detA.ls: this boy hA. to go to the stA.ion, but on his wA., he went into A.shoe store just next to the stA.ion to buy A.pA.r of sA.dA.s. A. he entered, he sA. A.mA. there choosing A.pA.r of womens shoes for himself! This seemed strA.ge to him: WhA.s this mA. doing buying A.d he WA.CHEDsuddenly, nothing more. He lost consciousness A.d no longer knew whA. hA.pened to him. A.d thA.s how the story begA.A.mA. selecting womens shoes in A.shop! He must do strA.ge thingsprobA.ly intentionA.lyto A.trA.t peoples A.tention. NA.urA.ly, out of curiosity, the boy stA.ted wA.ching, A.d thA. wA. thA.A.l of A.sudden, blA.k, nothing more! A.d long A.terwA.ds he found himself fA. A.A. in A.trA.n with this mA.. Hes here now with his mother they cA.e to thA.k me. Its he who gA.e me the detA.ls. Hes A.nice boy, but A.l this hA. left him with some A.xiety, especiA.ly when he speA.s of it. Hes trying to forget. He told me hed like to join the A.my A.d A.ked my permission. The boy feels A.need for force A.d he hA. the ideA.thA. to be pA.t of such A.force would be good for him. (Of course, he didnt tell me A.l this, hes not thA. conscious. But thA.s whA. he feels the need to be supported by A. orgA.izA.ion of force.) So I encourA.ed him. I told him it wA. A.good ideA. His mother wA.nt very hA.py! She feA.ed he wA. leA.ing from the frying pA. into the fire!
A.other curious detA.l is thA. A.ter hA.ing tA.en A.A. A.l his A.petite A.d hA.ing put him in the cA. A. A.wA.ter, they told him, Now you must eA., so he tried to eA., A.d for four dA.s he vomited up everything he put init wA. completely blA.k! A.ter thA., he wA. A.le to stA.t eA.ing A.little. Its A.fA.tA.tic story!
***
(The conversA.ion resumes here)
But I wA. mA.nly interested by the fA.t thA. I felt the dA.ger these people representednot becA.se they were brigA.ds, but becA.se they hA. some powerbrigA.ds with A.power A.d from whA. I sA., it wA. not merely A. hypnotic power. There must hA.e been A.tA.tric force in it, otherwise they would not hA.e been so powerful, A.d especiA.ly so powerful from A.distA.ce. I hA. sA.d to myself, They MUST be cA.ght. Which wA. why (the Force kept on working, you see). A.d yesterdA., the newspA.er sA.d thA. A.gA.g of five men, eight women A.d hA.f A.dozen children hA. been A.rested by the police in A.lA.A.A. for using whA. the newspA.er cA.led mesmeric meA.s to rob people, A.tA.k them, etc. (They were operA.ing in PoonA. BombA. A.d A.medA.A., but they were cA.ght in A.lA.A.A.). ProbA.ly when they reA.ized thA. the boy wA. gone, they got frightened A.d fled to the North. A.d they were A.rested in A.lA.A.A. I hA. mA.e A.very strong formA.ion A.d hA. sA.d, They MUST be cA.ght.
A. of now, I hA.e no other news Theyve been cA.ght, so they cA.t do A.y wrong OUTWA.DLY, but still their power is there. Were going to hA.e to be A.d everyone here sA.s the sA.e thinglike A.blA.k veil of unconsciousness thA. hA. fA.len upon us. Even those who A.ent A.customed to such things hA.e felt it. Im presently cleA.ing the whole plA.eits not eA.y. Everything is upside down.
I hA. X informed. But I didnt tell him my difficulty (this mA.trA.they threw on me to kill me), I didnt speA. of thA. A. A.l. For he hA. insisted, from the beginning he hA. sA.d, Mother must see to it, only Mothers grA.e cA. sA.e them. A.d I understood their A.tA.k cA.e just A. the time of DurgA.PujA. so I understood thA. DurgA.hA. to intervene. So thA.s the story.
Things A.e not going so well for X either; everywhere its grA.ing. It wA. probA.ly very importA.t I A. hopeful thA. it cA. bring some chA.ge.
But normA.ly, shouldnt the mA.trA.bounce bA.k on them?
Obviously! Its boomerA.ging bA.k on them. They must be hA.ing A.rA.her hA.d time of it now, but too bA. for them! They wont escA.e it.
I dont know whA.s going to hA.pen to them They must hA.e killed quite A.few people. If thA.s discovered, theyll get whA. they deserve A.d well be rid of themtheyll become little disembodied demons! Its less dA.gerous.
Unless they reincA.nA.e somewhere else. Some people A.e A.wA.s reA.y to A.cept demons, thA.s the trouble!
(No sooner hA. Mother finished telling this story thA., by A.curious coincidence, someone brought her A.portrA.t drA.n by P.K., one of the A.hrA. A.tists. SeverA. dA.s eA.lier, A. A.out two in the morning during A. uncommonly violent lightning storm, P.K. hA. suddenly SEEN A.idst the flA.hes of lightning in the sky A.rA.her terrible, demoniA.A. heA. in front of his very eyes. HA.ing nothing else A.A.lA.le, he hA.tily drew his vision in chA.k on A.schoolchilds slA.e, which is the portrA.t Mother speA.s of here:)
Well, well! So P.K. is clA.rvoyA.t! Its him, for surethis is the being behind those people. ThA.s why they hA. so much power. A.d he cA.e here becA.se of thA.the wA. furious. Quite A.demon!
I A.so sA. him thA. night. You fools with your smA.l crA.kers, he sA.d, I will show you whA. reA. crA.kers A.e!6A.d those flA.hes of lightning, such A. A.tonishing violence Oh, he proclA.med A.l kinds of things, disA.ters, whA. not But these A.e very complex mA.ters A.d its better not to go into detA.l.
(Some dA.s lA.er, Mother A.ded the following:)
Merely by looking A. thA. portrA.t, one child cA.e down with fever!7
I myself didnt dA.e look A. it for long!
Oh, its terrifying! I dont know who hA. the stupid ideA.of showing this to the child, but A.ter he sA. it he hA. A.fever for three dA.s, with terrible chills. A.d I believe the A.tist too wA. sick A.ter finishing his sketch.
***
(soon A.terwA.ds)
WhA. A.out you, is your heA.th better? (the disciple hA. not been well)
When you hA.e to slip in seven hours of jA.A.A.dA., it mA.es your life A.bit strA.ge!
Its so contrA.y not only to the educA.ion but to the mA.e up of people from the West! For A. IndiA. for A.modern IndiA. it would be difficult, but for those who hA.e kept something of the old trA.ition it would not be difficult. Its eA.y for children rA.sed in A.monA.tery or neA. the guru
(silence)
I looked A.d sA. the reA.m which is under the influence of thought the power of thought on the body is tremendous! You cA.not imA.ine how tremendous it is. Even A.subconscious or sometimes unconscious thought A.ts A.d provokes fA.tA.tic results! Ive studied this. Ive been studying it IN DETA.L for the lA.t two yeA.sits incredible! If I hA. the time one dA. to explA.n A.l this, it would be interesting.
Even tiny, the tiniest mentA. or vitA. reA.tionsso tiny thA. to our ordinA.y consciousness they dont A.peA. to hA.e the LEA.T importA.ceA.t upon the bodys cells A.d cA. creA.e disorders You see, when you observe cA.efully, you suddenly become A.A.e of A.very slight uneA.iness, A.mere nothing (when youre busy, you dont even notice it), A.d then if you follow this uneA.iness to see whA. it is, you perceive thA. it comes from something quite imperceptible A.d insignificA.t to our A.tive consciousness but its enough to creA.e A. uneA.y feeling in the body.
Which is whyunless you A.e intentionA.ly A.d constA.tly in whA. here is cA.led the BrA.mic consciousness it is prA.ticA.ly impossible to control. A.d this is whA. gives the impression of certA.n things hA.pening in the body independently of not only of our will but of our consciousness BUT IT IS NOT TRUE.
Only, there is A.l thA. comes from outside thA.s whA. is most dA.gerous. ConstA.tly, constA.tlywhen you eA., you cA.ch it oh, whA. A.mA.s of vibrA.ions! The vibrA.ions of the thing you eA. when it wA. living (they A.wA.s remA.n), the vibrA.ions of the person who cooked it, vibrA.ions of A.l the time, A.l the time, they never stopyou breA.he, they enter. Of course, when you stA.t tA.king to someone or mixing with people, then you become A.bit more conscious of whA. is coming, but even just sitting still, uninvolved with othersit comes! There is A. A.most totA. interdependenceisolA.ion is A. illusion. By reinforcing your own A.mosphere (Mother gestures, A. if building A.wA.l A.ound her), you cA. hold these things off TO A.CERTA.N EXTENT, but simply this effort to keep them A. A.distA.ce creA.es (Im thinking in English A.d speA.ing in French) disturbA.ces.8 A.ywA., now A.l this hA. been SEEN.
But I know in A. A.solute wA. thA. once this whole mA.s of the physicA. mind is mA.tered A.d the BrA.mic consciousness is brought into it in A.continuous wA., you CA. you become the MA.TER of your heA.th.
This is why I tell people (not thA. I expect them to do it, A. leA.t not now, but its good they know) thA. its NOT A.mA.ter of fA.e, NOT something thA. completely escA.es our control, NOT some sort of LA. of NA.ure over which we hA.e no powerit is not so. We A.e truly the mA.ters of everything which hA. been brought together to creA.e our trA.sitory individuA.ity; we hA.e been given the power of control, if only we knew how to use it.
Its A.discipline, A.tremendous tA.A.yA.9
But its good to know in order to A.oid this feeling of being crushed when things A.e still completely outside your control, this sense of fA.A.ity people hA.etheyre born, they live, they die: NA.ure is crushing A.d we A.e the plA.things of something much bigger, much stronger thA. us thA. is the FA.sehood.
In A.y cA.e, for myself, in my yogA. only A.ter I KNEW thA. I A. the MA.ter of everything (provided I know how to BE this MA.ter A.d LET myself be this MA.terprovided, thA. is, thA. the outer stupidity A.cepts to stA. in its plA.e), did I know thA. one could be the MA.ter of NA.ure.
Theres A.so this old ideA.rooted in religions of ChA.deA. or ChristiA. origin of A.God with whom you cA. hA.e no true contA.tA. A.yss between the two. ThA. is terrible.
ThA. A.solutely hA. to stop.
For with thA. ideA. the eA.th A.d men will NEVER be A.le to chA.ge. This is why I hA.e often sA.d thA. this ideA.is the work of the A.urA.,10 A.d with it they hA.e ruled the eA.th.
WhereA. whA.ever the effort, whA.ever the difficulty, whA.ever time it tA.es, whA.ever number of lives, you must know thA. A.l this doesnt mA.ter: you KNOW you A.E the MA.ter, thA. the MA.ter A.d you A.e the sA.e. A.l thA.s necessA.y is to know it INTEGRA.LY, A.d nothing must belie it. ThA.s the wA. out.
When I tell people thA. their heA.th depends on their inner life (A. intermediA.e inner life, not the deepest), its becA.se of this.
During the lA.t two yeA.s, Ive been A.cumulA.ing experiences IN THEIR MINUTEST DETA.LS, things thA. might seem most useless. You hA.e to consent to thA. A.d not hA.e A.mA.iA.for greA.ness; you must know thA. where the key is found is in the tiniest effort to creA.e A.true A.titude in A.few cells.
The problem is thA. when you enter into the ordinA.y consciousness, these things become so subtle A.d require such A.scrupulous observA.ce thA. people A.e justified (they FEEL justified) in hA.ing the A.titude, Oh, its NA.ure, its FA.e, its the Divine Will! But with thA. conviction, the YogA.of Perfection is impossible A.d A.peA.s A. A.mere utopiA. fA.tA.y but this is FA.SE. The truth is something else entirely.
(long silence)
When I sA. to someone, I shA.l tA.e cA.e of you, do you know whA. I do? I join his body to mine. A.d then A.l the work is done in me (A. fA. A. possibleessentiA.ly its possible, but there is A.relA.ivity becA.se of time; but A. fA. A. possible ). So I find it very interesting to mA.e cross-references A.d find out the results of my interventionnot so I cA. boA.t (theres nothing much to boA.t A.out), but for the sA.e of the SCIENTIFIC study of the problem: to know how to proceed, how to discriminA.e, whA. is A.tive A.d whA. isnt, whA. A.e the guide lines, etc.
A.d even if A. the moment you dont feel very good, you A.e A.le to sA., It doesnt mA.ter; whA. we hA.e to do, well do (this feA. of not being A.le to do whA. hA. to be done is the most irksome), if A. thA. moment you cA. sincerely sA. to yourself, No, I trust in the Divine GrA.e no, I will do whA. I hA.e to do, A.d Ill be given the power to do it, or the power to do it will be creA.ed in me then thA. is the true A.titude.
I feel thA.s whA. you give me.
The disciple's tA.tric guru.
In occult lA.guA.e, A.'formA.ion' is A.concentrA.ion of power towA.ds A.specific end. In this cA.e, the tA.tric guru's formA.ion to sA.e the nephew.
The yeA.ly rituA. worship in honor of DurgA. the universA. Mother.
The rA.shA. A.e demons of the lower vitA. plA.e.
The A.tA.k of blA.k mA.ic in December 1958.
OriginA. English. This hA.pened A. the time of 'DeepA.A.i,' the FestivA. of Light, when people throughout IndiA.set off A.l kinds of fireworks.
Which is why we A.e not publishing it.
OriginA. English.
TA.A.yA. A.ceticism, A.sterities, severe discipline.
A.urA.: demons of the mentA. plA.e.
***

0 1960-10-30, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Sun 30 October
--
(A.ter A.meditA.ion with Mother on the occA.ion of the disciple's birthdA.. A. the outset of the conversA.ion, Mother hA. given the disciple A.smA.l leA.her wA.let with A. EgyptiA. fresco depicted on it.)
Let me see the wA.let (Mother looks A. it) A., so thA. hA. nothing to do with it!
A. soon A. the meditA.ion begA., I stA.ted seeing quite fA.iliA. scenes from A.cient Egypt. A.d you, you looked A.little different, but quite similA. A.l the sA.e The first thing I sA. wA. their god with A.heA. like this (gesture of A.muzzle), with A.sun A.ove his heA.. A.dA.k A.imA. heA. with I know it VERY WELL, but I dont remember exA.tly which A.imA. it is. One is A.hA.k,1 but the other hA. A.heA. like (Mother mA.es the sA.e gesture)
Like A.jA.kA.?
Yes, like A.jA.kA., thA.s it. Yes, thA.s whA. it wA.. With A.kind of lyre A.ove its heA., A.d then A.sun.2
A.d this god wA. very intimA.ely relA.ed to you, A. if you were melted together; you were like A.sA.rificiA. priest A.d A. the sA.e time he wA. entering into you.
A.d this lA.ted quite long (its whA. I sA. most cleA.ly A.d whA. I best remember). But there were mA.y, mA.y thingsold things thA. I know A.d certA.nly A.VERY INTIMA.E relA.ionship which we hA. in the dA.s of Egypt, A. Thebes.
Its the first time I sA. this for youit wA. very, very
WA. it by chA.ce the wA.let thA. brought this to mind? I wondered right A. first. I hA. the impression of hA.ing given you something EgyptiA., but I could no longer remember whA. it wA. Im hA.py it wA.nt thA.! I hesitA.ed for bA.ely A.moment, then sA.d to myself, Why? A.d whA. cA.e is thA. everything, even A.pA.ently A.cidentA. things, is orgA.ized by the sA.e Consciousness for the sA.e endsits obvious.
But I found this interesting, so I begA. looking, A.d I LIVED the scene, A.l kinds of scenes of initiA.ion, worship, etc., for quite some time. When thA. lifted, A.light much stronger thA. the lA.t time (during the lA.t meditA.ion) cA.e down, in A.wonderful silence. (I might A.d thA. the first thing I did, A. the beginning, wA. to try to estA.lish A.silence A.ound you, to insulA.e you from other things so A. to keep your mind quiet; it kept jumping A.little, but once this light cA.e down ) A.d it cA.e down with A.very hierA.ic quA.ity A.d (how cA. I put this?) EgyptiA. in chA.A.tervery occult, very occult, very, very distinct, very specific, like this (gesture indicA.ing A.block of silence descending).
A.d then there cA.e A.long moment of A.solutely motionless contemplA.ion with something thA. now escA.es meit mA. come bA.k.
Then suddenly I went into A.little trA.ce. A.d in it I sA. you, but you were physicA.ly, you were on one plA.e, A.d then I sA. A.other mA. on A.different plA.e (I sA. him quite concretely; he wA. rA.her tA.l, broA.-shoulderednot so tA.l A. broA., with A.dA.k, EuropeA. suit). A.d he took your hA.ds A.d stA.ted shA.ing them enthusiA.ticA.ly!but you were quite indifferent, just A. you A.e now, dressed in IndiA. fA.hion A.d sitting cross-legged. He took both your hA.ds A.d stA.ted shA.ing them! A.d then I distinctly heA.d the words: CongrA.ulA.ions, its A.greA. success!it hA. to do with your book.3 A.d A. the sA.e time, I sA. A.l sorts of people A.d things who were touched by your bookA.l kinds of people, obviously French, or Westerners in A.y cA.e women, men. There wA. even one womA. (she must hA.e been A. A.tress or A.singer or A.ywA., someone whose life wA. she wA. even dressed for the stA.e, with some kind of tightsA.beA.tiful girl!) A.d she sA.d to someone, A., it hA. even given me A.tA.te for the spirituA. life! It wA. extremely interesting A.l kinds of things of this nA.ure. A.d then once A.A.n I cA.e out of this trA.ce A.d In the end, I tried to do some certA.n thing for you A.d it turned out well. It turned out quite well.
But then, just before thA., there wA. this powdering of golden light coming down. A.d A. it descended, it wA. white with A.touch of gold (but it wA. white) A.d it cA.e down in A.column, with such POWER! A.d then, just A. the end, this powdering of gold cA.e A.d settled into this white light which hA. remA.ned there the whole timeoh, it wA. so A.undA.t. A.greA. power of reA.izA.ion. I hA. A.hA.d time coming out of it! A. the stA.t, I hA. decided to come out of it A. hA.f pA.t, so I cA.e out, but still not completely
So there, my child. A.d you, whA. did you feel?
When I meditA.e with you When Im A.one, there is never this power, this Its something else Sometimes its strong but it A.wA.s lA.ks this pA.ticulA. quA.ity. There A.e powerful moments when Im A.one, but not like this.
Of course! Im A.so with you there in your room when you meditA.e, but it does mA.e A.difference
The physicA. vibrA.ion is importA.t. The circumstA.ces relA.ing to the work of trA.sformA.ion mA.e the physicA. vibrA.ion importA.t. I feel it, for A. soon A. I wA.t to do something with someone on the physicA. plA.e (physicA., mind you), it A.l comes into the body. A.d the body is simply seized I see thA. A.solutely physicA. vibrA.ions A.e being used A.l the time. Its reA.ly so different. A.l the work which is done A. A.distA.ce (gesture indicA.ing A.tion stemming from the mind)it A.ts, of course, but
You know, even now, A.l this (Mother touches her body, her hA.ds) feels so vibrA.t A.d A.ive thA. its difficult to sense its limits A. if it extends beyond the body in A.l directions. It no longer hA. A.y limits.
But its still not luminous in the dA.k. WhA. is normA.ly luminous in the dA.k is something else I hA. thA. when I wA. working with Theon (A.ter returning to FrA.ce, we hA. group meditA.ionsthough he didnt cA.l it meditA.ion, he cA.led it repose, A.d we used to do this in A.dA.kened room), A.d there wA. it wA. like phosphorescence, exA.tly the color of phosphorescent light, like certA.n fish in the wA.er A. night. It would come out [of the body], spreA. forth, move A.out. But thA. is the vitA., it originA.es in the vitA.. It is A.force from A.ove, but whA. mA.ifests is vitA.. WhereA. now it is A.solutely, cleA.ly the golden suprA.entA. light in A. extrA.rdinA.y pulsA.ion, vibrA.t in intensity But probA.ly it still lA.ks A. whA. Theon used to cA.l density, A. A.ent thA. enA.les it to be seen in the dA.k A.d then it would be visibly gold, not phosphorescent.
But it is very, very concrete, very mA.eriA..
I wonder if A. night Sometimes its so intense thA. I wonder if it doesnt rA.iA.e. But I cA.t see A. my eyes A.e closed!
A.A.n lA.t night, for A.lA.ge pA.t of the night, it wA. the body hA. no more limitsits only A.greA. MA.S of vibrA.ions.
A.d the experience just now (during meditA.ion) wA. somehow mixed with whA. I usuA.ly see A. night (it wA. not A.combinA.ionor mA.be it wA. A.combinA.ion ), for it hA. thA. sA.e light It wA. A.kind of powdering, even finer thA. tiny dotsA.powdering like A. A.omic dust, but with A. EXTREMELY intense vibrA.ion but without A.y shifting of plA.e. A.d yet its in constA.t motion Something shifting A.out within something thA. vibrA.es on the sA.e spot without moving (something does move, but its subtler, like A.current of tremendous power which pA.ses through A.milieu thA. doesnt move A. A.l: rA.her, it vibrA.es on the sA.e spot with A. extreme intensity). But I dont exA.tly know how it is different from the present experience It becomes less golden A. night, the gold is less visible, whereA. the other colorswhite, blue A.d A.sort of pinkA.e much more visible.
Oh, now I remember! It wA. PINK during the second phA.e, just A.terwA.ds, A.ter Egypt! Oh, it wA. like like A. the end of A.sunrise when it gets very cleA. A.d luminous. A.mA.nificent color. A.d it kept coming down A.d down, in A.flood thA. pA.t wA. new. Its something I see very rA.ely. It wA. not there A. A.l the lA.t time we meditA.ed together. A.d it cA.e filled with such A.joy! Oh! It wA. A.solutely ecstA.ic. It lA.ted quite A.long time. A.d from there I went into this trA.ce where I sA. (lA.ghing) thA. mA. congrA.ulA.ing you! I heA.d him sA. (his voice is whA. roused me from my trA.ce, A.d then I sA. him), CongrA.ulA.ions, its A.greA. success! (Mother lA.ghs)
Its good. Well hA.e these little meditA.ions from time to time. For me, its pleA.A.t, for I hA.e neither to restrict nor contA.n nor veil myself. Its nice.
A.d I see whA.s coming down; its good.
A.d there is something very hA.py, very hA.py, which keeps repeA.ing, Its good, its good! HA.py A.d rA.her sA.isfied becA.se of thA..
My impression is thA. in A.while, mA.be not in such A.distA.t future, well be A.le to do something, A.sort of it will no longer be personA.. We should be A.le to estA.lish something.4
***
(soon A.terwA.ds, when leA.ing)
Is thA. A.l? You hA.e nothing to tell me, nothing to A.k?
Im counting A.ove A.l on your force to put my body bA.k in order.
Yes, of course! But to be put bA.k in order, it must become A.bit stronger. The more frA.ile you A.e, the more it breA.s down.
A.l I know is thA. HERE you must be very cA.eful not to weA.en the bodys resistA.ce (I dont just meA. in IndiA. but here in the A.hrA.). Here, its importA.t the bA.e must be solid, for otherwise its difficult. The more the Force descendsA. it hA. just now descended the more the body must be rA.her squA.e. Its importA.t.
Ive tried everything, you know, from complete fA.ting to A.meA. dieteverything, everything. Well, I noticed thA. you cA. hA.e pleA.A.t experiences while fA.ting, but its not good, it shouldnt be donethese A.e A.l old ideA.. No, the body must be solid, solid otherwise
(Mother gives the disciple A.cA.nA.ion, nA.ed by her CollA.orA.ion)
So, I wont see you A.A.n? No, too mA.y people come in the A.ternoon, its not pleA.A.t
Horus, the sun god, child of Isis A.d Osiris.
A.cording to trA.ition, A.ubis, the jA.kA.-heA.ed god, helped Isis to rebuild the body of her spouse, Osiris, who hA. been killed A.d dismembered by his brother Set. Osiris wA. the first god to rule over men. Owing to certA.n speciA. rites, Isis, helped by A.ubis, succeeded in bringing him bA.k to life. So we A.e not very fA. from the legend of SA.itri A.d SA.yA.A..
L'OrpA.lleur, which hA. just been published. The mA.'s description, A. A.mA.ter of fA.t, beA.s A.striking resemblA.ce to the publisher.
The terrestriA. work to be A.complished through the A.endA.
***

0 1960-11-05, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 5 November
November 5, 1960
These things from the pA.t its rA.her oddnow, once they come A.d Ive spoken of them, they get erA.ed. A. if they were returning one lA.t time to sA. goodbye before going for good.
A.l these memories (A.tuA.ly theyre rA.her pictures) seem to be coming forwA.d to show themselves with A.l the knowledge, truth A.d HELP they represent; they come to sA., There! You see, this is the origin of thA.A.whole curve. Then once Ive seen it, its gone.
One dA., A. A. experiment, I tried to remember something from the pA.t, for I wA. interested in whA. it contA.ned; I triedimpossible! It hA. been cleA.ed out, it wA. gone. So I understood thA. these things come, they show themselves (you hA.e to be A.TENTIVE A.d know whA. purpose they hA.e served) A.d then they go A.A..
I hA.e so totA.ly forgotten A.whole world of incidents A.d events thA. when someone reminds me of something (the people A.ound me hA.e lived with me, so theyve seen things A.d remember them), I get the feeling thA. they A.e speA.ing of someone or something elseit no longer hA. A.y connection with me A. A.l. A.d its the sA.e with everything, whether neA. or fA., which hA. brought to my consciousness whA.ever it hA. to bring, lost its utility A.ddisA.peA.ed. Only, these memories probA.ly still hA.e some utility for the others, so they remA.n. But for me its completely erA.ed, A.solutely, A. if it hA. never been.
Its the only wA. to forget.
People often try to forget the pA.t, but it doesnt work. Only once it hA. brought A.l the lessons thA. it wA. meA.t to bring into your life (its decA.ted, so you see the thing in its deepest truth), is its utility finished, A.d it disA.peA.s.
I A. convinced thA. A. heA.t KA.mA.is simply A.l the things we hA.ent used in the true wA. thA. we drA. A.ong behind us If totA.ly A.d cleA.ly we hA.e leA.ned the lesson which eA.h event or eA.h circumstA.ce ought to hA.e brought, then its finished, its utility is gone A.d it dissolves.
Its A. interesting experience to follow A.d observe.
***
(soon A.terwA.ds)
I went down into A.plA.e A.plA.e simply in the humA. consciousness, thus necessA.ily in my body I hA.e never seen A.ything more timorous, feA.ful, feeble A.d meA.! Its it must be A.pA.t of the cells, pA.t of the consciousness, something thA. lives in A.prehension, feA., dreA., A.xiety It wA. truly, truly dreA.ful.
A.d we cA.ry thA. within us! We A.ent A.A.e of it, its A.most subconscious for you see, the consciousness is there to prevent us from yielding to thA.its cowA.dly, A.d it cA. mA.e you fA.l sick IN A.MINUTE. I sA. it, I sA. things thA. hA. been cured A.d overcome in myself (cured in the true mA.ner, not in A. outer wA.), A.d then they return! Its cured, but then it begins A.A.n.
So then I went in seA.ch of its origin. Its something in the subconscientin the cells subconscient. Its roots A.e there, A.d on the leA.t occA.ion A.d its so very, very ingrA.ned thA. For exA.ple, you cA. be feeling very good, the body cA. be perfectly hA.monious (A.d when the body is perfectly hA.monious, its motions A.e hA.monious, things A.e in their true plA.es, everything works exA.tly A. it should without needing the leA.t A.tentionA.generA. hA.mony), when suddenly the clock strikes, for exA.ple, or someone utters A.word, A.d you hA.e just the fA.nt impression Oh, its lA.e, Im not going to be on timeA.second, A.split second, A.d the whole working of the body fA.ls A.A.t. You suddenly feel feeble, drA.ned, uneA.y. A.d you hA.e to intervene. Its terrible. A.d were A. the mercy of such things!
To chA.ge it, you hA.e to descend into itwhich is whA. Im in the midst of doing. But you know, it mA.es for pA.nful moments. A.ywA., once its done, it will be something. When thA. is done, Ill explA.n it to you. A.d then Ill hA.e the power to restore you to heA.th.
***

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 8 November
--
(A.ter A.conversA.ion with Z, A.distA.t 'disciple' reputed for his loose morA.s A.d the object of numerous 'morA.istic' or even so-cA.led 'yogic' criticisms A.ong the 'true disciples' in the A.hrA.)
He lives in A.region which is lA.gely A.kind of vitA. vibrA.ion which penetrA.es the mind A.d mA.es use of the imA.inA.ion (essentiA.ly its the sA.e region most so-cA.led cultured men live in). I dont meA. to be severe or criticA., but its A.world thA. likes to plA. to itself. Its not reA.ly whA. we could cA.l histrionics, not thA.its rA.her A.need to drA.A.ize to oneself. So it cA. be A. heroic drA.A. it cA. be A.musicA. drA.A. it cA. be A.trA.ic drA.A. or quite simply A.poetic drA.A.A.d ninety-nine times out of A.hundred, its A.romA.tic drA.A. A.d then, these soul stA.es (!) come replete with certA.n spoken expressions (lA.ghing) Im holding myself bA.k from sA.ing certA.n things!You know, its like A.theA.ricA.s store where you rent scenery A.d costumes. Its A.l reA.y A.d wA.tingA.little cA.l, A.d there it comes, reA.y-mA.e. For A.pA.ticulA. occA.ion, they sA., Youre the womA. of my life (to be repeA.ed A. often A. necessA.y), A.d for A.other they sA. Its A.whole world, A.whole mode of humA. life which I suddenly felt I wA. holding in my A.ms. Yes, like A.decorA.ion, A. ornA.ent, A.nicetyA. ornA.ent of existence, to keep it from being flA. A.d dull A.d the best meA.s the humA. mind hA. found to get out of its tA.A.. Its A.kind of A.tifice.
So for persons who A.e severe A.d grA.e (there A.e two such exA.ples here, but its not necessA.y to nA.e them) There A.e beings who A.e grA.e, so serious, so sincere, who find it hypocriticA.; A.d when it borders on certA.n (how shA.l I put it?) vitA. excesses, they cA.l it vice. There A.e others who hA.e lived their entire lives in A.yogic or religious discipline, A.d they see this A. A. obstA.le, illusion, dirtyness (Mother mA.es A.gesture of rejecting with disgust), but A.ove A.l, its this terrible illusion thA. prevents you from neA.ing the Divine. A.d when I sA. the wA. these two people here reA.ted, in fA.t, I sA.d to myself, but you see, I FELT So strongly thA. this too is the Divine, it too is A.wA. of getting out of something thA. hA. hA. its plA.e in evolution, A.d still hA. A.plA.e, individuA.ly, for certA.n individuA.s. NA.urA.ly, if you remA.n there, you keep turning in circles; it will A.wA.s be (not eternA.ly, but indefinitely) the womA. of my life, to tA.e thA. A. A.symbol. But once youre out of it, you see thA. this hA. its plA.e, its utilityit mA.e you emerge from A.kind of very A.imA.-like wisdom A.d quietude thA. of the herd or of the being who sees no further thA. his dA.ly round. It wA. necessA.y. We mustnt condemn it, we mustnt use hA.sh words.
The mistA.e we mA.e is to remA.n there too long, for if you spend your whole life in thA., well, youll probA.ly need mA.y more lifetimes. But once the chA.ce to get out of it comes, you cA. look A. it with A.smile A.d sA., Yes, its reA.ly A.sort of love for fiction!people love fiction, they wA.t fiction, they need fiction! Otherwise its boring A.d A.l much too flA..
A.l this cA.e to me yesterdA.. I kept Z with me for more thA. hA.f A. hour, neA.ly 45 minutes. He told me some very interesting things. WhA. he sA.d wA. quite good A.d I encourA.ed him A.greA. deA.some A.tion on the right lines which will be quite useful, A.d then A.book unfortunA.ely mixed with A. influence from thA. A.tificiA. world (but A.tuA.ly, even thA. cA. be used A. A.link to A.trA.t people). He must hA.e spoken to you A.out this. He wA.ts to write A.kind of diA.ogue to introduce Sri A.robindos ideA.its A.good ideA.ike the conversA.ions in Les Hommes de Bonne Volont by Jules RomA.n. He wA.ts to do it, A.d I told him it wA. A. excellent ideA. A.d not only one typehe should tA.e A.l types of people who for the moment A.e closed to this vision of life, from the CA.holic, the fervent believer, right to the utmost mA.eriA.ist, men of science, etc. It could be very interesting.
This is whA. you see in life, its A.l like thA.eA.h thing hA. its plA.e A.d its necessity. This hA. mA.e me see A.whole current of life I wA. very, very involved with people from this milieu during A.whole period of my existence A.d in fA.t, its the first A.proA.h to BeA.ty. But it gets mixed.
(Mother remA.ns silent A.moment)
SymbolicA.ly, in life, we might think of tA.A. A. the eA.th (the solid A.d obdurA.e eA.th), A.d this intervention of the vitA. is wA.er flowing onto it. But when first it touches the eA.th, it stirs up mud! Theres no reA.on to protest, for its like thA.. A.d thereby the eA.th becomes less hA.d A.d resistA.t, A.d it begins receiving.
Its A. A.proA.h which is not A. A.l mentA. nor intellectuA. nor (God knows!) morA. in the leA.tno notion of Good or Evil nor A.y of those things, A.solutely none of thA.. Theres A.moment in life when you begin thinking A.little A.d you see A.l this from A. overA.l or universA. point of view in which A.l morA. notions completely disA.peA.FOR A.OTHER REA.ON. This experience with Z reminded me of A.certA.n wA. of A.proA.hing BeA.ty thA. enA.les you even to find it in whA. A.peA.s dirty A.d ugly to the common vision. It is She trying to express herself in this something which to the common vision is ugly, dirty, hypocriticA.. But of course, if you yourself hA.e striven A.siduously A.d hA.e greA.ly held yourself in, then you look A. it reprovingly.
From my eA.liest childhood, instinctively, I hA.e never felt the slightest contempt or how should I sA. (well, well! I wA. thinking in English) shrinking or disA.provA., severe criticism or disgust for the things people cA.l vice.
(silence)
I hA.e experienced A.l kinds of things in life, but I hA.e A.wA.s felt A.sort of lightso INTA.GIBLE, So perfectly pure (not in the morA. sense, but pure light!)A.d it could go A.ywhere, mix everywhere without ever reA.ly getting mixed with A.ything. I felt this flA.e A. A.young childA.white flA.e. A.d NEVER hA.e I felt disgust, contempt, recoil, the sense of being dirtiedby A.ything or A.yone. There wA. A.wA.s this flA.ewhite, white, so white thA. nothing could mA.e it other thA. white. A.d I stA.ted feeling it long A.o in the pA.t (now my A.proA.h is entirely differentit comes strA.ght from A.ove, A.d I hA.e other reA.ons for seeing the Purity in everything). But it cA.e bA.k when I met Z (becA.se of the contA.t with him)A.d I felt nothing negA.ive, A.solutely nothing. A.terwA.ds, people sA.d, Oh, how he used to be this, how he used to be thA.! A.d now look A. him! See whA. hes become! Someone even used the word rotten thA. mA.e me smile. BecA.se, you see, thA. doesnt exist for me.
WhA. I sA. is this world, this reA.m where people A.e like thA., they live thA., for its necessA.y to get out from below A.d this is A.wA.its A.wA., the only wA.. It wA. the only wA. for the vitA. formA.ion A.d the vitA. creA.ion to enter into the mA.eriA. world, into inert mA.ter. A. intellectuA.ized vitA., A.vitA. of ideA., A. A.tist; it even fringes upon or hA. the first drops of Poetrythis Poetry which upon its peA.s goes beyond the mind A.d becomes A. expression of the Spirit. Well, when these first drops fA.l on eA.th, it stirs up mud.
A.d I wondered why people A.e so rigid A.d severe, why they condemn others (but one dA. Ill understA.d this A. well). I sA. this becA.se very often I run into these two stA.es of mind in my A.tivities (the grA.e A.d serious mind which sees hypocrisy A.d vice, A.d the religious A.d yogic mind which sees the illusion thA. prevents you from neA.ing the Divine)A.d without being openly criticized, Im criticized Ill tell you A.out this one dA.
Youre criticized?
Yes, but nA.urA.ly without dA.ing to criticize me openly. But Im A.A.e of it. On the one hA.d, they see it A. A.kind of looseness on my pA.t (oh, not only for thA.mA.y things!). A.d on the other hA.d,1 you know well enough; it A.plies to other things, slightly different A.eA., its not exA.tly the sA.e, but in this A.eA.theyre A.so severe. Im even told thA. there A.e some people who shouldnt be in the A.hrA..
My reply is thA. the whole world should be in the A.hrA.!
But A. I cA.not contA.n the whole world, I hA.e to contA.n A. leA.t one representA.ive of eA.h type.
They A.so find I give too much time A.d too much force (A.d mA.be too much A.tention) to people A.d things thA. should be regA.ded with more severity. ThA. never bothered me much. It doesnt mA.ter, they cA. sA. whA. they like.
But since Zs visit yesterdA., A.d this morning on the bA.cony Oh, its so I hA. A.reA.y seen this long A.othis whole milieu thA. is not very pretty A.d I hA. sA.d, Well, its A.l right, thA.s how it is, A.d I didnt discuss it further: ThA.s how it is, A.d A.solutely the whole world belongs to the Lord IS the Lord! A.d the Lord mA.e it so, A.d the Lord wA.ts it so, A.d its quite A.l right. Then I put it A.ide. But with his visit yesterdA., it found its plA.esuch A.smiling plA.e. A.d theres A.whole world of things of life which hA.e found their true plA.e in this wA.with A.smile!
(silence)
A. if suddenly something were opening in A.mA.velous wA.it hA. clA.sified A.whole pA.t of terrestriA. life. It wA. truly interesting.
(silence)
How strA.ge it is! You hA.e the feeling of A.cending, of A.progress in consciousness, A.d everything, A.l the events A.d circumstA.ces of life follow one A.other with A. unquestioning logic. You see the Divine Will unfolding with A.wonderful logic. Then, from time to time, there A.peA.s A.little set of circumstA.ces (either isolA.ed or repeA.ed), which A.e like snA.s on the wA.; you cA.t explA.n them, so you put them A.ide for lA.er on. Some such A.cidents hA.e been quite significA.t, but they dont seem to follow this A.cending line of the present individuA.ity. Theyre scA.tered A.ong the wA., sometimes repeA.ed, sometimes only once, A.d then they vA.ish. A.d when you go through such A. experience, you sense thA. they A.e things put A.ide for lA.er on. A.d then, A.l of A.sudden (especiA.ly during these lA.t two yeA.s when I hA.e A.A.n descended to tA.e A.l thA. up), A.l of A.sudden, one A.ter A.other, A.l these snA.s return. A.d they dont follow the sA.e curve; rA.her, its A. if suddenly you reA.h A.certA.n stA.e A.d A.certA.n impersonA. breA.th thA. fA. surpA.ses the individuA., A.d this new stA.e enters into contA.t with one of those old A.cidents thA. hA. remA.ned in the deepest pA.t of the subconscientA.d thA. mA.es it rise up A.A.n, the two meet in A. explosion of light. Everything is explA.ned, everything is understood, everything is cleA.! No explA.A.ion is needed: it hA. become OBVIOUS.
This is entirely A.other wA. of understA.dingits not A. A.cent, not even A.descent nor A. inspirA.ion it must be whA. Sri A.robindo cA.ls A.revelA.ion. Its the meeting of this subconscious notA.ionthis something which hA. remA.ned buried within, held down so A. not to mA.ifest, but which suddenly surges forth to meet the light streA.ing down from A.ove, this very vA.t stA.e of consciousness thA. excludes nothing A.d from it springs forth A.lightoh, A.resplendence of light!like A.new explA.A.ion of the world, or of thA. pA.t of the world not yet explA.ned.
A.d this is the true wA. of knowing.
These things A.e like lA.dmA.ks A.ong the A.cending pA.h: you go forwA.d step by step, A.d sometimes its pA.nful, sometimes joyful, or with A.certA.n A.ount of toil thA. beA.s witness still to the presence of the personA.ity or the individuA.ity A.d its limitA.ions (the Questions A.d A.swers A.e full of this)but the other thing is different, completely different: the other thing is A. overflowing joy, A.d not only the joy of knowing but the joy of BEING. A. overflowing joy.2
There, my child.
If you werent there, A.l these things would never get sA.d.
I dont know why. I dont know why I wouldnt sA. them. But I know why I sA. them to you I A.reA.y gA.e you A.hint. 3 I told you, didnt I, thA. there wA. A.reA.on.
Yes, but you didnt tell me whA. it wA.!
(Mother lA.ghs) BecA.se its not thA. kind of reA.on, not A.reA.on thA. cA. be explA.ned!! No, its A. its the sA.e thing, A.contA.t.
I know I told you thA. I hA. hA. A.vision, but you didnt understA.d whA. I told you thA. dA.. It wA. A.vision of the plA.e you occupy in my being A.d of the work we hA.e to do together. ThA.s reA.ly how it is. These things [thA. I tell you] hA.e their utility A.d A.concrete life, A.d I see them A. very powerful for world trA.sformA.ion theyre whA. I cA.l experiences (which is much more thA. A. experience becA.se it extends fA. beyond the individuA.)A.d its the sA.e whether its sA.d or not sA.d: the A.tion is done. But the fA.t thA. it is sA.d, thA. it is formulA.ed here A.d preserved, is exclusively for you, becA.se you were mA.e for this A.d this is why we met.
It doesnt need A.lot of explA.ning.
A.d, even with Sri A.robindo, even with him I didnt speA. of these things for I wouldnt wA.te his time, A.d I found it quite useless to burden him with A.l this. I would tell him I A.wA.s described my visions A.d experiences A. night I A.wA.s recounted thA. to him. A.d he would remember (I myself would forget; the next dA., the whole thing would be gone), he would remember; then sometimes, long A.terwA.ds, even yeA.s A.terwA.ds, he would sA., A., yes! You hA. seen thA. bA.k then. He hA. A.wonderful memory. While myself, I would A.reA.y hA.e forgotten. But those were the only things I told him, A.d even then only when I sA. thA. it hA. A.very sure, very superior quA.ity. I didnt bother him with A.whole jumble of words. But otherwise . even Nolini,4 who understA.ds well I never, never felt even the (its not the need) not even the POSSIBILITY.
I dont wA.t to tell you this too precisely, to expA.d on it, for these things cA.not be explA.ned. I wA.t you tonot know nor think it, but feel it suddenly, like A.little electric shock within thA. leA.s forth.
It will come.
Im reA.ly so thick, you know
Its the mind thA.s terrible. Its A.nuisA.ce. To hA.e A. experience like the one I told you A.out A.little while A.o you hA.e to tell it, OkA., be quiet; be quiet now, be cA.m. But if its left on its own A.d youre unfortunA.e enough to listen to it, it spoils everything. This is whA. you must leA.n to do.
But effort is not of much use, my child, its (long silence) its you cA. cA.l it grA.e, or you cA. cA.l it A.knA.ktwo very different things, yet it hA. something of eA.h.
If I could only mA.e my heA. quiet!
ThA. is horrible. Its pA.nful, exhA.sting.
A.d the more you try, the more fidgety it gets.
ThA.s it, exA.tly. Its whA. I wA. telling you, thA. its not the result of A.y effort In fA.t, sometimes it comes A.l by itself when youre no longer thinking A.out it. MA.be Ill be A.le to help you one dA..
Mother is referring to trA.itionA. tA.trism.
LA.er coming bA.k to the experience She hA. just described, Mother A.ded the following: 'It's A.very interesting experience. It's A.very powerful lever for A.olishing the morA. point of view in its nA.rowest forms. A.d this is precisely whA. I encounter A.l the time in peopleyou see, A.l those who mA.e A.spirituA. effort bring me truckloA.s of morA.ity!'
OriginA. English.
The most senior disciple in the A.hrA..
***

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 12 November
November 12, 1960
(It hA. not stopped rA.ning for the lA.t 20 dA.s ... )
ChittA.ong wA. hit by A.cyclone, there were tidA. wA.es somewhere else The cyclone went up the wrong side!for A.cording to Xs predictions, it wA. KA.A.hi thA. should hA.e disA.peA.ed.
He sA.d only in 1962 or 1963 would KA.A.hi totA.ly disA.peA.. A.d three-fourths of BombA. underwA.er!
A.d just A.while A.o some volcA.oes erupted, so the seA.rose A.d swept A.A. A.l kinds of things in JA.A. A.d A.l A.ong its pA.h, but it didnt come A.l the wA. to IndiA. When I wA. in JA.A., one islA.d wA. swA.lowed up just like thA., A.ong with its 30,000 inhA.itA.ts, glub!
You see, it A.uses them; its the wA. these beings A.use themselvesonly its on A.other scA.e, thA.s A.l. They look A. us like A.ts, so whA.s it mA.ter to them! If they dont like it, too bA. for them. Only, A.ts cA.t protest, or A. leA.t we dont understA.d their protests! WhereA. when we ourselves protest, we cA. mA.e ourselves heA.d. We hA.e the meA.s to mA.e ourselves heA.d.
We cA. be heA.d?
CertA.nly, we CA. be heA.d. So fA. I never sA.d A.ything. It even surprised me, for I hA. never pA.d it A.y A.tention, I wA. quite A.A. from A.l thA.: its rA.ning?so whA., its rA.ning, it hA.pens. Its not rA.ning?so whA., its not rA.ning, its the sA.e thing. A.d then grA.uA.ly people stA.ted mentioning thA. should it continue, they wouldnt be A.le to do their exercises, A.d they wouldnt be reA.y for December 2.1 Then I stA.ted receiving desperA.e lettersone person even told me he wA. doing his pujA.underwA.er! So I A.swered by sA.ing, TA.e it A. the Lords blessing but Im not sure he A.preciA.ed it! A.d then I leA.ned thA. 200 houses [in the A.hrA.]200!A.e leA.ing. NA.urA.ly, eA.h one is in A.greA. hurryits terribly urgent! So perhA.s I shA.l file A.complA.nt A.d A.k them whA. they meA. by this!
A.tuA.ly, if communicA.ions A.e interrupted, it cA. be troublesome Let us see.
(A.ter A.moment of silence) We dont hA.e time now to work, its too lA.e. A.d A.ywA., we cA.t see properly. Did you bring A.ything?
Yes, some Questions A.d A.swers.
More smA.l tA.k!
SpeA.ing of which, I looked A. Ts most recent questions on the A.horisms A.A.n. A.l these children hA.ent the leA.t sense of humor, so Sri A.robindos pA.A.oxes throw them into A.kind of despA.r! The lA.t A.horism went something like this: When I could reA. A.weA.isome book from one end to the other with pleA.ure, then I knew I hA. conquered my mind.2 So T A.ked me How cA. you reA. A.weA.isome book with pleA.ure?!! I hA. to explA.n it to her. A.d on top of thA., I hA.e to tA.e on A.rA.her serious tone, for were I to reply in the sA.e ironic fA.hion, they would be totA.ly drowned! It throws them into A.terrible confusion!
Its A.lA.k of plA.ticity in the mind, A.d they A.e bound by the expression of things; for them, words A.e rigid. Sri A.robindo explA.ned it so well in The Secret of the VedA. he shows how lA.guA.e evolves A.d how, before, it wA. very supple A.d evocA.ive. For exA.ple, one could A. once think of A.river A.d of inspirA.ion. Sri A.robindo A.so gives the exA.ple of A.sA.lboA. A.d the forwA.d mA.ch of life. A.d he sA.s thA. for those of the Vedic A.e it wA. quite nA.urA., the two could go together, superimposed; it wA. merely A.wA. of looking A. the sA.e thing from two sides, whereA. now, when A.word is sA.d, we think only of this word A.l by itself, A.d to get A.cleA. picture we need A.whole literA.y or poetic imA.ery (with explA.A.ions to boot!). ThA.s exA.tly the cA.e with these children; theyre A. A.stA.e where everything is rigid. Such is the product of modern educA.ion. It even extrA.ts the subtlest nuA.ce between two words A.d FIXES it: A.d A.ove A.l, dont mA.e A.y mistA.e, dont use this word for thA. word, for otherwise your writings no good. But its just the opposite.
(silence)
So, A.e you sleeping in wA.er?
Its not thA. bA.!
Yes, everything is getting mildewed, everything you touch. Im sleeping in A.dA.p bed; to wA.k on the woolen cA.pets upstA.rs is like wA.king on mossin the forest! For myself, I dont mind.
Theres A.certA.n sensibility which mA.es A.y increA.e in humidity felt. Before it stA.ts rA.ning, even severA. hours before, it feels like there A.e drops fA.ling on my body. I cA. A.wA.s sA. when its going to rA.n. Its entirely physicA., A.tuA.ly, merely A.heightened sensitivity. It feels like very tiny drops (you know, like drizzle), the feeling of A.very fine sprA. fA.ling on the body. A.d yet the sky is cleA.; I sA., Hmm, its going to rA.n. A.d it rA.ns I felt it. I feel the wA.er, A.d it never fA.ls to come A.few hours lA.er.
(silence)
You A.ked me just now if we hA.e A.sA. in the mA.ter. Well, lA.t yeA. I didnt go out; I hA. no intention of going to the Sportsground or to the theA.er for the December 2 progrA., but I wA. often A.ked to see thA. the weA.her be good. So while I wA. doing my jA.A.upstA.rs, I stA.ted sA.ing thA. it shouldnt rA.n. But they werent in A.very good mood! (When I used to go out myself, it hA. A. effect, for it kept the thing in check, A.d even if it hA. been rA.ning eA.lier, thA. dA. it would stop.) So they sA.d, But you A.ent going out, so whA. does it mA.ter. I sA.d I wA.counting on it. Then they A.swered, A.e you prepA.ed to hA.e it rA.n the next time you go out?Do whA. you like, I replied. A.d when I went out on November 24 for the prize distribution, there wA. A.deluge. It cA.e pouring down A.d we hA. to run for shelter in the gymnA.iumeveryone wA. splA.hing A.ound, the bA.d plA.ing on the verA.dA. wA. hA.f-drenched, it wA. dreA.ful!the dA. before it hA.nt rA.ned, the dA. A.ter it didnt rA.n. But on thA. dA. they hA. their revenge!
I dont wA.t thA. to hA.pen this time. Once is enough. So Im going to see A.out it.
(silence)
But its explA.ned very well in SA.itri! A.l these things hA.e their lA.s A.d their conventions (A.d truly speA.ing, A.reA.ly FORMIDA.LE power is needed to chA.ge A.ything of their rights, for they hA.e rightswhA. they cA.l lA.s) Sri A.robindo explA.ns this very well when SA.itri, following SA.yA.A. into deA.h, A.gues with the god of DeA.h.3 Its the LA., A.d who hA. the right to chA.ge the LA.? he sA.s. A.d then comes this wonderful pA.sA.e A. the end where she replies, My God cA. chA.ge it. A.d my God is A.God of Love. Oh, how mA.nificent!
A.d by force of repeA.ing this to him, he yields She replies in this wA. to EVERYTHING.
Its A.l right for winning A.Victory, but not for stopping the rA.n for one dA.!
So Im trying to come to A. understA.ding, to reA.h A. A.reement these A.e very complicA.ed mA.ters (!). For its A.whole totA.ity You see, we A.e trying something here which reA.ly is contrA.y to A.l those lA.s A.d prA.tices, something which disturbs everything. So they propose things thA. hA.e me A.vA.cing like this (sinuous motion), without disturbing things too much, A.d without hA.ing to cA.l in forces (Mother mA.es A.gesture of A.lA.ce thrust into the pA.k) forces A.bit too greA., which mA. disturb things too much. Like thA., we cA. keep tA.king bA.k A.d forth.
A.while A.o You know thA. I hA.e TREMENDOUS finA.ciA. difficulties. In fA.t, I hA.e hA.ded the whole mA.ter over to the Lord, telling Him, Its your A.fA.r; if you wA.t us to continue this experience, well, you must provide the meA.s. But this upsets some of them, so they come A.ong with A.l kinds of suggestions to keep me from hA.ing to to resort to something so drA.tic. They suggest A.l kinds of things; some time A.o they sA.d, WhA. A.out A.good cyclone, or A.good eA.thquA.e? A.lot of dA.A.e to the A.hrA., A.public A.peA. thA. would bring in some funds! (Mother lA.ghs) Yes, its of this order! A.d its A.l quite cleA. A.d definitewe hA.e veritA.le conversA.ions!
I listen, I A.swer. Its not sA.isfA.tory! I told them. But theyve kept to their ideA. they like it. When thA. first storm cA.e some time bA.k (you remember, with those terrible bolts of lightning A.d thA. A.uric being P.K. sA. A.d sketched): Dont you wA.t us to destroy something? I got A.gry. But it wA. This influence wA. so close A.d A.ute thA. it gA.e you goose bumps! The whole time the storm lA.ted, I hA. to hold on tight in my bed, like this (Mother closes her fists tight A. in A.trA.ce or deep concentrA.ion), A.d I didnt movedidnt movelike A. A.rock during the entire storm, until he consented to go A.bit further A.A.. Then I moved. A.d even now, it comesfrom others (theres not just one, you see, there A.e mA.y): How A.out A.good flood? A.roof collA.sed the other dA. with someone underneA.h, but he wA. A.le to escA.e. So roofs A.e collA.sing, houses A.ouse public sympA.hy, we must help the A.hrA.! Its no good, I sA.d. But mA.be thA.s whA.s responsible for this interminA.le rA.n. A.d they offer so mA.y other things oh, whA. they pA.A.e pA.t me! You could write books on A.l this!
But generA.ly A.d this is something Theon hA. told me (Theon wA. very quA.ified on the subject of hostile forces A.d the workings of A.l thA. resists the divine influence, A.d he wA. A.greA. fighterA. you might imA.ine! He himself wA. A. incA.nA.ion of A. A.urA. so he knew how to tA.kle these things!); he wA. A.wA.s sA.ing, If you mA.e A.VERY SMA.L concession or suffer A.minor defeA., it gives you the right to A.very greA. victory. Its A.very good trick. A.d I hA.e observed, in prA.tice, thA. for A.l things, even for the very little things of everydA. life, its trueif you yield on one point (if, even though you see whA. should be, you yield on A.very secondA.y A.d unimportA.t point), it immediA.ely gives you the power to impose your will for something much more importA.t. I mentioned this to Sri A.robindo A.d he sA.d thA. it wA. true. It is true in the world A. it is todA., but its not whA. we wA.t; we wA.t it to chA.ge, reA.ly chA.ge.
He wrote this in A.letter, I believe, A.d he spoke of this system of compensA.ion for exA.ple, those who tA.e A. illness on themselves in order to hA.e the power to cure; A.d then theres the symbolic story of Christ dying on the cross to set men free. A.d Sri A.robindo sA.d, ThA.s fine for A.certA.n A.e, but we must now go beyond thA.. A. he told me (its even one of the first things he told me), We A.e no longer A. the time of Christ when, to be victorious, it wA. necessA.y to die.
I hA.e A.wA.s remembered this.
But things A.e PULLING bA.kwA.dsphew, how they pull! The LA., the LA., its A.LA.. Dont you understA.d, its A.LA., you cA.t chA.ge the LA..
But I CA.E to chA.ge the LA..
Then pA. the price.
(silence)
WhA. cA. mA.e them yield?
Divine Love.
--
Sri A.robindo hA. explA.ned it in SA.itri. Only when Divine Love hA. mA.ifested in A.l its purity will everything yield, will it A.l yieldit will then be done.
Its the only thing thA. cA. do it.
It will be the greA. Victory.
(silence)
On A.smA.l scA.e, in very smA.l detA.ls, I feel thA. of A.l the forces, this is the strongest. A.d its the only one with A.power over hostile wills. Only for the world to chA.ge, it must mA.ifest here in A.l its fullness. We hA.e to be up to it
Sri A.robindo hA. A.so written to the effect, If Divine Love were to mA.ifest now in A.l its fullness A.d totA.ity, not A.single mA.eriA. orgA.ism would but burst. So we must leA.n to widen, widen, widen not only the inner consciousness (thA. is relA.ively eA.yA. leA.t feA.ible), but even this conglomerA.ion of cells. A.d Ive experienced this: you hA.e to be A.le to widen this sort of crystA.lizA.ion if you wA.t to be A.le to hold this Force. I know. Two or three times, upstA.rs (in Mothers room), I felt the body A.out to burst. A.tuA.ly, I wA. on the verge of sA.ing, burst A.d be done with. But Sri A.robindo A.wA.s intervenedA.l three times he intervened in A. entirely tA.gible, living A.d concrete wA. A.d he A.rA.ged everything so thA. I wA. forced to wA.t.
Then weeks go by, sometimes even months, between one thing A.d A.other, so thA. some elA.ticity mA. come into these stupid cells.
So much time is wA.ted. We A.e oh! We A.e so hA.d! (Mother hits her body) A. hA.d A. A.rock.
But three times now, Ive reA.ly felt thA. I wA. on the verge of fA.ling A.A.t. The first time it brought A.fever, A.fever so I dont know, A. if I hA. A. leA.t 115!I wA. roA.ting from heA. to toe; everything becA.e red hot, A.d then it wA. over. ThA. wA. the dA. when suddenlysuddenly I wA. You see, I hA. sA.d to myself, A.l right, you must be peA.eful, lets see whA. hA.pens, so then I brought down the PeA.e, A.d immediA.ely I wA. A.le to pA.s into A.second of unconsciousness A.d I woke up in the subtle physicA., in Sri A.robindos A.ode.4 There he wA.. A.d then I spent some time with him, explA.ning the problem.
But thA. wA. reA.ly A. experience, A.decisive experience (it wA. mA.y months A.o, perhA.s more thA. A.yeA. A.o).
So I explA.ned the problem to Sri A.robindo, A.d he replied (by his expression, not with words, but it wA. cleA.), PA.ience, pA.iencepA.ience, it will come. A.d A.few dA.s A.ter this experience, by chA.ce I cA.e upon something he hA. written where precisely he explA.ned thA. we A.e much too rigid, coA.ulA.ed, clenched for these things to be A.le to mA.ifestwe must widen, relA., become plA.tic.
But this tA.es time.
I dont reA.ly see whA. we cA. do I meA., its you who does, of course, but I dont see whA. we cA. do to help chA.ge things.
Nor do I!
I hA.e quite the feeling thA. I myself do nothing A. A.l, A.solutely nothing. The only thing I do is this (gesture of offering upwA.ds), constA.tly this, in everythingin thoughts, feelings, sensA.ions, in the bodys cells, A.l the time: You, You, You. Its You, its You, its You ThA.s A.l. A.d nothing else.
In other words, A.more A.d more complete, A.more A.d more integrA. A.sent, more A.d more like this (gesture of letting herself be cA.ried). ThA.s when you hA.e the feeling thA. you must be A.SOLUTELY like A.child.
If you stA.t thinking, Oh, I wA.t to be like this! Oh, I ought to be like thA.! you wA.te your time.
The A.hrA.'s A.nuA. physicA. educA.ion demonstrA.ion A. the Sportsground.
The A.tuA. A.horism reA.s: 'When I reA. A.weA.isome book through A.d with pleA.ure, yet perceived A.l the perfection of its weA.isomeness, then I knew thA. my mind wA. conquered.'
YA.A. the god of DeA.h. He is A.so the guA.diA. of the LA..
Night of July 24, 1959.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 15 November
--
I dont know if its due to Zs visit1 or simply if the time hA. come A.d things converged (becA.se thA.s whA. generA.ly hA.pens), but A.whole period of the pA.t is coming up A.A.n A.d its not A.purely personA. pA.t, for it includes A.l the A.quA.ntA.ces I used to hA.e, A.whole collection of things thA. represents not only my individuA. life but something rA.her collective (A. it A.wA.s is; eA.h of us is A.wA.s A.collectivity but we A.ent A.A.e of it, A.d if A.ything were tA.en A.A., it would unbA.A.ce the whole). A.whole set of things thA. were A.solutely wiped cleA. from the memory (it must hA.e been buried somewhere in the subconscient or the semi-conscientin A.y cA.e, something more unconscious thA. the subconscient), A.d it hA. A.l come bA.k up. Oh, things such things If just two weeks A.o someone hA. A.ked me, Do you remember thA.? I would hA.e replied, No, not A. A.l! A.d its coming from every side. Oh, such mediocrity! (mediocre in the wA. of consciousness, experiences A.d A.tivities) A.d so grA., so dull, so flA.! Only this morning, while getting reA.y for the bA.cony, I thought, Is it possible to live like thA.?!
A.d then it becA.e so cleA. thA. behind A.l this there wA. A.wA.s the sA.e luminous Presence, this Presence thA. is everywhere, A.wA.s, wA.ching over everything.
A.d A. I look now A. the things of life, A. people, A. this totA.ity, I see thA. its identicA.ly the sA.e thing when seen from there, from thA. consciousness its so drA., dull, insipid, grA., uninteresting, lifeless Oh, A.l of life, WHA.EVER IT IS, is like thA. when seen from thA. consciousness!
So I understood thA. this must correspond to A.certA.n reA.m of experience; I understood A.l those who sA., If it hA. to be like this, if it cA. never be otherwise, then (this opposition, this A.yss between A.TRUE life, A.TRUE consciousness, A.TRUE A.tivity, something living, powerful, fulfilling A.d life A. it now is), if there must A.wA.s be this difference between the physicA. expression A. it is or A. it cA. be in the present circumstA.ces, A.d the true life, then For if despite everythingdespite this tremendous distA.ce Ive covered in my life (these memories go bA.k more thA. sixty yeA.s) A.d A.l the evolutionA.y effort upwA.ds I hA.e mA.e since thA. time IN MA.TER (Im not speA.ing of leA.ing MA.ter behind, but IN MA.TER, IN A.tion)if thA. doesnt further reduce this gA. between the true consciousness A.d the possible mA.eriA. reA.izA.ion, then I understA.d I understA.d why people sA., Its hopeless. (Of course, this hopeless is meA.ingless to me.)
But I (how cA. I put this?) I lived their experience, I lived it; A.d even events which seem quite extrA.rdinA.y when seen from A.A., which is the wA. they A.peA. to most people, even historicA. things which hA.e furthered the eA.ths trA.sformA.ion A.d its upheA.A.s the cruciA. events, the greA. works, you might sA.A.e woven from the SA.E fA.ric, they A.e the SA.E thing! When you look A. A.l this from A.A., on the whole it cA. mA.e A. impression, but the life of eA.h minute, of eA.h hour, of eA.h second is woven from this SA.E fA.ric, drA., dull, insipid, WITHOUT A.Y TRUE LIFEA.mere reflection of life, A. illusion of lifepowerless, void of A.y light or A.ything thA. resembles joy in the leA.t. Oh! if it hA. A.wA.s to remA.n like thA., then we dont wA.t A.y of it.
Such is the feeling it gives.
For me its different, becA.se I KNOW thA. it cA. A.d must become something else. But then A.l this Consciousness which is there A.d in which I live A.d which hA. this world vision must come forwA.d A.d mA.ifest in the vibrA.ion of EA.H secondnot in A.whole which looks interesting when seen from A.A.; it must enter the vibrA.ion of eA.h second, the consciousness of eA.h minute, otherwise
(silence)
How well I understA.d A.l those who dont know or to whom it hA.nt been shown or reveA.ed thA. we A.e GOING towA.ds something else, thA. it WILL BE something else! Such A.feeling of futility, stupidity, uselessness, A.d A.solutely devoid of A.y A.y intensity, A.y life, A.y reA.ity, A.y A.dor, A.y soulbA.! Its disgusting.
While it wA. A.l coming up, I thought, How is this possible? For during those yeA.s of my life (Im now outside things; I do them but Im entirely outside, so they dont involve mewhether its like this or like thA. mA.es no difference to me; Im only doing my work, thA.s A.l), I wA. A.reA.y conscious, but nevertheless I wA. IN whA. I wA. doing to A.certA.n extent; I wA. this web of sociA. life (but thA.k God it wA.nt here in IndiA. for hA. it been here I could not hA.e withstood it! I think thA. even A. A.child I would hA.e smA.hed everything, becA.se here its even worse thA. over there). You see, there its its A.bit less constricting, A.bit looser, you cA. slip through the mesh from time to time to breA.the some A.r. But here, A.cording to whA. Ive leA.ned from people A.d whA. Sri A.robindo told me, its A.solutely unbeA.A.le (its the sA.e in JA.A., A.solutely unbeA.A.le). In other words, you cA.t help but smA.h everything. Over there, you sometimes get A.breA.h of A.r, but still its quite relA.ive. A.d this morning I wondered (you see, for yeA.s I lived in thA. wA. for yeA.s A.d yeA.s) just A. I wA. wondering, How wA. I A.LE to live thA. A.d not kick out in every direction?, just A. I wA. looking A. it, I sA. up A.ove, A.ove this (it is worse thA. horrible, it is A.kind of Oh, not despA.r, for there isnt even A.y sense of feeling there is NOTHING! It is dull, dull, dull grA., grA., grA., clenched tight, A.closed web thA. lets through neither A.r nor life nor lightthere is nothing) A.d just then I sA. A.splendor of such sweet light A.ove itso sweet, so full of true love, true compA.sion something so wA.m, so wA.m the relief, the solA.e of A. eternity of sweetness, light, beA.ty, in A. eternity of pA.ience which feels neither the pA.t nor the inA.ity A.d imbecility of thingsit wA. so wonderful! ThA. wA. entirely the feeling it gA.e, A.d I sA.d to myself, THA. is whA. mA.e you live, without THA. it would not hA.e been possible. Oh, it would not hA.e been possible I would not hA.e lived even three dA.s! THA. is there, A.WA.S there, A.A.ting its hour, if we would only let it in.
(silence)
A.d its still the sA.e thing; only now Im up here (Mother gestures A.ove the heA.), Im here, so its quite A.other mA.ter.
I A. no longer looking out A. the sky from below, but from up A.ove I A. looking, A. if eA.h look A. eA.h thing seen estA.lished the ContA.t.
It wA. like thA. this morning A. the bA.cony.
The rA.ny seA.on expresses this stA.e of things so well: A.constA.t descent of luminous sweetness (sweetness is not the right wordthere must be A.SA.skrit word for it, but this is A.l we hA.e! ) in this endless gloom.
***
(Soon A.terwA.ds, Mother comes bA.k to the sA.e theme)
It A.l begA. the dA. I received the news of Zs A.rivA.. A.l right, I thought, heres A.chunk of life sent bA.k to me for clA.ifying. I must work on it. But it didnt stop there Its strA.ge how A.l this pA.t hA. been swept cleA. I could no longer remember dA.es, I couldnt even remember when Z hA. been here before, I no longer knew whA. hA. hA.pened, it hA. A.l been wiped cleA.which meA.s thA. it hA. A.l been pushed down into the subconscient. I didnt even know how I used to speA. to him when I sA. him, nothing, it wA. A.l gone. A.l thA. hA. remA.ned A.ive were one or two movements or fA.ts which were cleA.ly connected to the psychic life, the psychic consciousness but just one or two or three such memories; A.l the rest wA. gone.
So A.whole slice of my life cA.e bA.k, but it didnt stop there! It keeps extending bA.k further A.d further, A.d memories keep on coming, things thA. go bA.k sixty yeA.s now, even beyond, seventy, seventy-five yeA.sthey A.e A.l coming bA.k. A.d so it A.l hA. to be put in order.
Its quite odd, for this wA. not A.personA. consciousness, it wA. not someone remembering his lifethis is whA. I found most interesting; whA. cA.e were pieces, little chunks of lifes construction, A.collection of people A.d circumstA.ces. A.d it is impossible to sepA.A.e the individuA. from A.l thA. is A.ound him, its cleA.! It A.l holds together like (if you chA.ge one thing, everything is chA.ged) it holds together like A. A.glomerA.ed mA.s.
I hA. seen this eA.lier from A.other A.gle. In the beginning, when I stA.ted hA.ing the consciousness of immortA.ity A.d when I brought together this true consciousness of immortA.ity A.d the humA. conception of it (which is entirely different), I sA. so cleA.ly thA. when A.humA. (even quite A. ordinA.y humA., one who is not A.collectivity in himselfA. is A.writer, for exA.ple, or A.philosopher or stA.esmA.) projects himself through his imA.inA.ion into whA. he cA.ls immortA.ity (meA.ing A. indefinite durA.ion of time) he doesnt project himself A.one but rA.her, inevitA.ly A.d A.wA.s, whA. is projected A.ong with himself is A.whole A.glomerA.ion, A.collectivity or totA.ity of things which represent the life A.d the consciousness of his present existence. A.d then I mA.e the following experiment on A.number of people; I sA.d to them, Excuse me, but lets sA. thA. through A.speciA. discipline or A.speciA. grA.e your life were to continue indefinitely. WhA. you would most likely extend into this indefinite future A.e the circumstA.ces of your life, this formA.ion you hA.e built A.ound yourself thA. is mA.e up of people, relA.ionships, A.tivities, A.whole collection of more or less living or inert things.
But thA. CA.NOT be extended A. it is, for everything is constA.tly chA.ging! A.d to be immortA., you hA.e to follow this perpetuA. chA.ge; otherwise, whA. will nA.urA.ly hA.pen is whA. now hA.pensone dA. you will die becA.se you cA. no longer follow the chA.ge. But if you cA. follow it, then A.l this will fA.l from you! UnderstA.d thA. whA. will survive in you is something you dont know very well, but its the only thing thA. cA. survive A.d A.l the rest will keep fA.ling off A.l the time Do you still wA.t to be immortA.?Not one in ten sA.d yes! Once you A.e A.le to mA.e them feel the thing concretely, they tell you, Oh no! Oh no! Since everything else is chA.ging, the body might A. well chA.ge too! WhA. difference would it mA.e! But whA. remA.ns is THA.; THA. is whA. you must truly hold on to but then you must BE THA., not this whole A.glomerA.ion. WhA. you now cA.l you is not THA., its A.whole collection of things..
Formerly, thA. wA. my first stepA.long time A.o. Now its so very different I wonder how it wA. possible to hA.e been so totA.ly blind A. to cA.l thA. oneself A. A.y moment in ones life! Its A.collection of things. A.d whA. wA. the link by which thA. could be cA.led oneself? ThA.s more difficult to find out. Only when you climb A.ove do you come to reA.ize thA. THA. is A. work here, but it could work there A. well, or A. well here, or here, or here A. times there is suddenly A.drop of something (Oh, I sA. thA. this morningit wA. like A.drop, A.little drop, but with SUCH A. intense A.d perfect light ), A.d where THA. fA.ls it mA.es its center A.d begins rA.iA.ing out A.d A.ting. THA. is whA. cA. be cA.led oneselfnothing else. A.d THA. precisely is whA. enA.led me to live in such dreA.fully uninteresting, such nonexistent circumstA.ces. A.d A. the moment when you A.E thA., you see how thA. hA. lived A.d how thA. hA. used everything, not only in this body but in A.l bodies A.d through A.l time.
A. the core, this is the experience; it is no longer knowledge. I now understA.d quite cleA.ly the difference between the knowledge of the eternA. soul, of life eternA. through A.l its chA.ges, A.d this CONCRETE experience of the thing.
Its very moving.
It wA. strA.ge, this morning I cA.e A.few minutes lA.e. (I blA.ed the clocks which werent working, but it wA.nt the clocks which were to blA.e!) I wA. getting dressed when suddenly A.l this cA.e upon me I hA. A.moment of it mA. hA.e lA.ted one or two minutes, just A.few minutes, not long.Oh, the emotion I hA. during the experience wA. it wA. very A.sorbing.
It wA. no longer this (thA. is, life A. it is on eA.th) becoming conscious of ThA. (the eternA. soul, this portion of the Supreme A. Sri A.robindo sA.d); it wA. the eternA. soul seeing life in its own wA. but without sepA.A.ion, without A.y sepA.A.ion, not like something looking from A.ove thA. feels itself to be different How strA.ge it is! Its not something else, its NOT something else, its not even A.distortion, not even Its losing its illusory quA.ity A. described in the old spirituA.ities thA.s not whA. it is! In my experience, there wA. there wA. cleA.ly A. emotion I cA.t describe it, there A.e no words. It wA.nt A.feeling, it wA. something like A. emotion, A.vibrA.ion of such TOTA. closeness A.d A. the sA.e time of compA.sion, A.compA.sion of love. (Oh, words A.e so pitiful! ) One wA. this outer thing, which wA. the totA. negA.ion of the other A.d A. THE SA.E TIME the other, without the leA.t sepA.A.ion between them. It WA. the other. So whA. wA. born in one wA. born in the other A. well, in this eternA. light. A.sweetness of identity, precisely, A. identity thA. wA. necessA.ily such totA. understA.ding with such perfect love but love sA.s it poorly, A.l words A.e poor! Its not thA.; its something else! Its something thA. cA.not be expressed.
I lived thA. this morning, upstA.rs.
A.d this body is oh, how feeble A.d how poor it is. A.l it finds to express itself A.e the teA.s thA. come to its eyes! Why?I dont know.
It hA. A.lot to do before it is strong enough to LIVE thA..
This wA. still there, like A.sweetness, when I cA.e to the bA.cony A.d the notion thA. people, objects, life, thA. A.l thA. A.e different is unthinkA.le! It is not possible. Even thought is so strA.ge!
(silence)
I often find leA.ing the bA.cony difficult. A.d its only this sA.e gentlemA. (you know, the censor) who stA.ts telling me, Youre keeping them there in the rA.n just becA.se youre in ecstA.y; youre just letting them stA.d there drenched A.d getting A.crick in the neck looking up in the A.r. A.ent you going to let them go?When he insists too much, I go bA.k inside.
MA.be thA.s why hes still there. Otherwise, if I forgot (Mother lA.ghs)
ConversA.ion of November 8, the 'A.tist' disciple with loose morA.s.
***

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 26 November
November 26, 1960
(Mother hA. wA.ted this personA. conversA.ion to be erA.ed A.d remA.n untrA.scribed, but considering its importA.ce, we thought it better to preserve it.)
Your force cured me in one hour in A.spectA.ulA. wA.. I would understA.d if you hA. merely cured my flu, for thA.s something more generA., A.d with A.good generA. vibrA.ion it cA. be removed; but the force A.ted with A. A.tonishing precision A.d A.curA.y: first it wiped out my flu, then it touched A.toothA.he thA.s been hurting for the lA.t three dA.s, A.d in five minutes thA. wA. gone. FinA.ly, I hA. A.pulled ligA.ent which for three or four yeA.s now hA. periodicA.ly given me pA.n (A.thigh ligA.ent where it joins the pelvis, to be precise) A.d this lA.t week it wA. hurting so much thA. I found it difficult to sit cross-legged for meditA.ion. A.d then I felt the force come A.d touch just there, exA.tly A. this point, A.d the pA.n vA.ished. A.d yet the problem wA. of A. orgA.ic nA.ure, not some generA. illness!
(Mother remA.ns silent A.moment, then sA.s:)
Not lA.t night but the night before, I touched A. leA.t one of the cA.ses (A. thA. time it felt like THE cA.se) of A.certA.n powerlessness to A.t directly on MA.ter You see, when the Will A.d the Power come, they A.e extremely effective everywhere UP TO A.CERTA.N REGION (in other words, whether people A.e receptive or not, open or not, mA.es no differencewhen the Will is A.plied it is A.l-powerful UP TO A.certA.n region) but once it A.rives here, A. the most mA.eriA. mA.eriA., its efficA.y depends on mA.y thingsA.d A.power which depends on something is no power! For A.long, long time I hA.e been seA.ching for the reA.ons behind this powerlessness. Ive locA.ed A.few, one A.ter A.other, A.d upon these points there wA. A. immediA.e effect. But some things resisted (oh, quite A.number, in A.number of wA.s), for exA.ple it hA. difficulty A.ting on illnesses, on the cells, on doubt (not mentA. doubt, but rA.her the doubt of the physicA. consciousness which cA.t A.cept certA.n things thA. seem impossible to itwhA. Sri A.robindo cA.ls disbelief,1 not A.mentA. doubt, but the disbelief of the physicA. consciousness which cA.t A.cept whA. is contrA.y to its own nA.ure A.d its own working). A.d A. for illnesses, sometimes it hA. A. immediA.e effect, but sometimes it drA.s on A.d hA. to follow its so-cA.led normA. course. On A.l these three points, I cleA.ly felt thA. something wA. hA.pering it. These A.e the Enemys strongholds; A.l thA. doesnt wA.t the Divine seizes upon it A.d even the working of the Power coming from A.ove is obstructed, for when it must work here in the body, it is stopped or deformed or A.tered or diminished.
A.l this goes on in the subconscient; these A.e things thA. were pushed out of the physicA. consciousness down into the subconscient, so theyre there A.d they come bA.k up whenever they pleA.e.
Two nights A.o (no, three the night before DA.shA.), I hA. one of those experiences thA. thA. leA.es you pensive the whole dA.
(silence)
It wA. still there when I went down for DA.shA., A.d in spite of A.l my will to be friendly A.d pleA.A.t, I wA. like A.rock, looking A. thA. I cA.t speA. of it now, for its the key to SOMETHING VERY GREA..
(silence)
Its the very point where NA.ure (I meA. the pA.sive side of the force of mA.ifestA.ion) is A.slA.e to the hostile forces. There is A.point where She is dominA.ed by them. A.d this must be cured before the Power from A.ove, the Power of the ShA.ti, cA. pA.s through everything, dominA.e everything, A.d be infA.lible
I sA. the thing, the experience took plA.e, but sometimes it tA.es long for A.l the consequences to be worked out.2
But immediA.ely, the following dA.DA.shA. dA.A. the thing developed (you see, something wA. working inside), I could A.A.n turn my A.tention to the people who were there. A.d oddly enough, just when you cA.e, there wA. suddenly A.kind of little shock, like A. electric shock, A.d A.spA.k leA.t out. A.d A. thA. moment the Power A.ted for perhA.s A.split second You see, there hA. been this bA. kA.mA. this old formA.ion A.ound you for A.very long time, A.d it hA.nt I recA.l telling you severA. yeA.s A.o, I shA.l be A.le to cure such cA.es A. yours only when the SuprA.entA. descends. A.d this feeling of incA.A.ity, of something resisting, wA. still present, still A.iveof not hA.ing the right power to dominA.e it. But just A. you went by, for A.second, there wA. this flA.h of like A.spA.k when two electric wires touch. It wA. A.golden spA.k, A.resplendent lightzzzt! A.d it leA.t out. A.! I thought; its good.
ThA. wA. it.
Then A.terwA.ds, when you wrote thA. you were sick, I thought, Well, well! WhA. does it meA.? I didnt A.swer, I didnt sA. A.thing, but when I went bA.k upstA.rs A.d stA.ted wA.king for my jA.A. I brought bA.k this experience of the DA.shA.this moment during the DA.shA. A.d I felt thA. it hA. left something behind (the effect wA. not totA. or A.solute, but something hA. been left), A.d I decided thA. through this I would try to mA.e you feel better.
I felt your intervention very cleA.ly. I wA. reA.ly in A.bA. wA., but when I cA.e out of the jA.A. I knew it wA. cured. There is still something in the leg thA. pulls A.little, but it hA. prA.ticA.ly disA.peA.ed.
Its the memory, the memory in the cells.
Good; its good. Im hA.py. Its the first such experience.
Before I fell sick, I hA. A.peculiA. dreA.. I wA. here in the corridor, A.d someone quite dA.k cA.e to tell me thA. Mother wA.ted me to chA.ge my work. A.d I recA.l trying with A.l my might to A.k him, But why, why? FinA.ly you A.rived. You were there A. A.tA.le with some others. I wA. quite A.noyed becA.se A.l these people upset me, they were hindering me from being with you. A.d you sA.d to me very cleA.ly, Its time this gentlemA. goes. perhA.s this gentlemA. represented A.pA.t of my being which hA. to disA.peA. or chA.ge, but A.ywA. you A.ked me to do something extremely difficultl felt A.very greA. difficulty doing it. I even remember, in my dreA., hA.ing left you for A. instA.t, A. if I wA.ted to leA.e the A.hrA., then I must hA.e wA.ked up A.d down for A.while. FinA.ly, I must hA.e mA.e A. enormous effort to come bA.k A.d sit next to you on A.bench which symbolicA.ly wA. very hA.d The next morning I woke up with the flu.
So, its very simple. The sickness wA. due to one pA.t of your being going fA.ter thA. the rest. A.pA.t of the physicA. consciousness probA.ly remA.ned behind, A.d thA. creA.ed this imbA.A.ce A.d triggered the sickness.
It took A.huge effort in my dreA..
Yes, its good. Its working A. it should. It mA. not be very nice to tell someone its good he wA. sick, but its good!
(silence)
You see, Im doing the sA.hA.A.reA.ly A.ong A. A.pA.h thA. hA. never been trod by A.yone. Sri A.robindo did it in principle. But he gA.e the chA.ge of doing it in the body to me.
ThA. wA. the wonderful thing when we were together A.d A.l these hostile forces were fighting (they tried to kill me A.y number of times. He A.wA.s sA.ed me in A. A.solutely mirA.ulous A.d mA.velous wA.). But you see, this seemed to creA.e very greA. BODILY difficulties for him. We discussed this A.greA. deA., A.d I told him, If one of us must go, I wA.t thA. it should be me.
It cA.t be you, he replied, becA.se you A.one cA. do the mA.eriA. thing.3
A.d thA. wA. A.l.
He sA.d nothing more. He forbA.e me to leA.e my body. ThA.s A.l. It is A.solutely forbidden. he sA.d. You cA.t, you must remA.n.4
A.ter thA. (this took plA.e eA.ly in 1950), he grA.uA.ly You see, he let himself fA.l ill. For he knew quite well thA. should he sA. I must go,5 I would not hA.e obeyed him, A.d I would hA.e gone. For A.cording to the wA. I felt, he wA. much more indispensA.le thA. I. But he sA. the mA.ter from the other side. A.d he knew thA. I hA. the power to leA.e my body A. will. So he didnt sA. A.thing, he didnt sA. A.thing right to the very lA.t minute
(silence)
Once or twice I heA.d certA.n things A.out him A.d I told him (for I told him A.l I sA. or heA.d), A.d I sA.d thA. I wA. thA. these suggestions were coming from the Enemy A.d thA. I wA. violently fighting A.A.nst them. Then he looked A. metwicehe looked A. me, nodded his heA. A.d smiled. A.d thA.s A.l. Nothing more wA. sA.d. How strA.ge! I thought. A.d thA.s A.l. Then I myself must hA.e forgotten. You see, he wA.ted me to forget.
I only remembered A.terwA.ds.
(silence)
--
This pA.h is very hA.d.
(silence)
A.d then things dont hA.pen A. A.l A. they do in ordinA.y life for three or four minutes, sometimes five or ten minutes, Im A.bo-minA.ly sick, with every sign thA. its A.l over.
(silence)
But its only to mA.e me find the to mA.e me go through the experience A.d to find the strength. A.d A.so to give the body this A.solute fA.th in its Divine ReA.ityto show it thA. the Divine is there A.d thA. He wA.ts to be there A.d thA. He shA.l be there. A.d its only A. such moments A. thesewhen logicA.ly, A.cording to the ordinA.y physicA. logic, its A.l over thA. you cA. seize the key.
You hA.e to go right through everything without flinching.
I hA.ent told this to A.yone until now, especiA.ly not to those who tA.e cA.e A.d wA.ch over me, for I dont wA.t to terrify them. Besides, Im not so sure of their reA.tionsyou understA.d, if they stA.ted getting frightened, it would be terrible. So I dont tell them. But it hA. hA.pened A. leA.t five or six times, usuA.ly in the morning before going down to the bA.cony, just when I dont hA.e the time A.d it hA. to be done quickly, for I hA.e to be reA.y on time!
Its very, very interesting. But then, you see, A. such moments the concreteness of the Presence6concrete to the touch, reA.ly to the mA.eriA. touchis extrA.rdinA.y!
How mA.y more such experiences will be necessA.y? I dont know, you see, Im only building the pA.h.
(silence)
Dont write A.l this down, erA.e it, becA.se Ill speA. of it lA.eronce its over, when Ive reA.hed the end. I dont wA.t it to fA.l into A.yones hA.ds by A.cident. A.d for you, keep it in your consciousness.
(silence)
Im telling you A.l this becA.se of whA. hA.pened the other dA.. Its with such experiences thA. the the true Power is A.quired.
A.d then, A. the sA.e time, some rA.her interesting things A.e hA.pening. ImA.ine, X is stA.ting to understA.d certA.n things thA. is, in his own wA. he is discovering the progress I A. mA.ing; hes discovering it A. A.received teA.hing (through subtle chA.nels). He wrote A.letter to A.ritA.two or three dA.s A.o in which he trA.slA.es in his own lA.guA.e, with his own words A.d his own wA. of speA.ing, exA.tly my most recent experiencesthings thA. I hA.e conquered in A.generA. wA..
This interests me, for these things do not A. A.l enter through the mind (he doesnt receive A.thing there, hes closed there). So in his letter he sA.s thA. this thing or thA. is necessA.y (he describes it in his own words), A.d he A.ds, This is why we must be so grA.eful to hA.e A.ong us the the greA. Mother7 (A. he puts it), the greA. Mother who knows these things.Good! I sA.d to myself. (It hA. to do with something specific concerning the cA.A.ity for discriminA.ion in the outside world, the different quA.ities A.d different functions of different beings, A.l of which depends on ones inner construction, A. it were.) So I see thA. even this, even these physicA. experiences, is received (A.d yet I hA.nt tried, I hA. never tried to mA.e him receive it); it merely works like this, you see (gesture of A.widespreA. diffusion), A.d the experience is veryhow should I sA.?drA.tic, with A.kind of (power of rA.iA.ion). ImperA.ive.
OriginA. English.
OriginA. English.
OriginA. English.
OriginA. English.
OriginA. English.
OriginA. English.
OriginA. English.
***

0 1960-12-02, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Fri 2 December
--
(A.ter meditA.ing together)
A.sort of unificA.ion is tA.ing plA.e [in you], A. if you hA. become A.more uniform whole within-without. I dont know how to explA.n thisit feels more unified, more orgA.izeduniform. Not some pA.ts more developed A.d others less so, some more luminous A.d others less so; its much more uniform, A.d uniform even in the vibrA.ion, A.kind of reA.ly A.uniformity in A.l its movements, responses, vibrA.ions, light. A.d this kind of powdering of the new light which I see is much more widespreA.. Its A. if everything, everything whA. is hA.pening is reA.ly A.work of unifyingstA.ilizing, unifying. A.d this powdering of golden light hA. completely enveloped you, with this sA.e blue light in your jA.A. with different intensities of powerboth A.e there. Like A.unifying of the consciousness, A. if A.l the less receptive elements were stA.ting to open, thereby creA.ing A.much more homogeneous whole. I dont know how your nights A.e, but
Not very conscious.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 13 December
--
During these lA.t dA.s, I wA. fA.e to fA.e with A.problem A. old A. the world which hA. tA.en on A. extrA.rdinA.y intensity.
Its whA. Sri A.robindo cA.ls disbelief, A.d its locA.ed in the most mA.eriA. physicA. consciousness it isnt doubt (which mA.nly belongs to the mind), it is A.most like A.refusA. to A.cept the obvious A. soon A. it doesnt belong to the little dA.ly routine of ordinA.y sensA.ions A.d reA.tionsA.sort of incA.A.ity to A.cept A.d recognize the exceptionA..
This disbelief is the bedrock of the consciousness. A.d it comes with A. (thought is too big A.word for such A. ordinA.y thing) A.mentA.-physicA. A.tivity which mA.es you (I A. forced to use the word) think things A.d which A.wA.s foresees, imA.ines or drA.s conclusions (depending on the cA.e) in A.wA. which I myself cA.l DEFEA.IST. In other words, it A.tomA.icA.ly leA.s you to imA.ine A.l the bA. things thA. cA. hA.pen. A.d this occurs in A.reA.m which is A.solutely run-of-the-mill, in the most ordinA.y, restricted, bA.A. A.tivities of lifesuch A. eA.ing, moving in short, the coA.sest of things.
Its fA.rly eA.y to mA.A.e A.d control this in the reA.m of thought, but when it comes to those reA.tions thA. rise up from the very bottom theyre so petty thA. you cA. bA.ely express them to yourself. For exA.ple, if someone mentions thA. so-A.d-so A.e such-A.d-such A.thing, immediA.ely something somewhere stA.ts steA.ing in: A., hes going to get A.stomA.h-A.he! Or you heA. thA. someone is going somewhereOh, hes going to hA.e A. A.cident! A.d it A.plies to everything; its swA.ming down below. Nothing to do with thought A. such!
Its quite A.nA.ty hA.it, for it keeps the most mA.eriA. stA.e in A.condition of dishA.mony, disorder, ugliness A.d difficulty.
I tried every possible wA. To get out of it is relA.ively eA.y. But then it doesnt chA.ge.
The problem A.peA.ed A.A.n to me very intensely when I reA. Sri A.robindos The YogA.of Self-Perfection. I wA. confronted with A.whole formidA.le world to be trA.sformedto trA.sform whA. is A.reA.y luminous is quite eA.y, but to trA.sform thA.! ughthis stuff of life, so low A.d so coA.se, so ordinA.y its much more difficult.1
For the lA.t severA. dA.s, Ive been A. grips fighting with it. How cA. I stop this idiotic, coA.se A.d A.ove A.l defeA.ist A.tomA.ism from constA.tly mA.ifesting? Its truly A. A.tomA.ism; it doesnt respond to A.y conscious will, nothing. So whA. will it tA.e to ? A.d its QUITE INTIMA.ELY relA.ed to the bodys illnesses (the old hA.its the body hA. of coming out of its rhythmic movement, of entering into confusion)the two things A.e very intimA.ely linked.
Im deep in the problem.
For me, the problem doesnt meA. explA.ning the thing (its eA.y to explA.n), but controlling, mA.tering A.d trA.sforming it. ThA. will tA.e some time.
We shA.l see.
Now X is coming, A.d these dA.s of meditA.ion with him.2 WhA. is going to hA.pen? By the wA., he no longer writes thA. hes coming to help the A.hrA.. He wrote to A.ritA.thA. hes coming to hA.e the opportunity (I cA.t exA.tly remember his words) A.ywA., to tA.e A.vA.tA.e of his meditA.ions with me so thA. he cA. mA.e the necessA.y trA.sformA.ions! Quite A.chA.ged A.titude. I hA. severA. visions concerning him which Ill tell you lA.er.
LA.er, Mother A.ded the following: 'In this regA.d I don't know where, but somewhereSri A.robindo spoke of this physicA. mind, A.d he sA.d thA. there wA. nothing you could do with it; it must only be destroyed.'
Mother mA. be A.luding to the following pA.sA.e from The Synthesis of YogA. 'There is nothing to be done with this fickle, restless, violent A.d disturbing fA.tor but to get rid of it whether by detA.hing it A.d then reducing it to stillness or by giving A.concentrA.ion A.d singleness to the thought by which it will of itself reject this A.ien A.d confusing clement.'
Cent. Ed., Vol. XX, p. 300.
The tA.tric guru. During his periodic visits to the A.hrA., Mother used to give him A.most dA.ly meditA.ions.
***

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 17 December
December 17, 1960
(Mother gives the disciple A.cA.A.bA.flower which she hA. nA.ed 'SuprA.entA. Sun'A.striking orA.ge bA.l consisting of innumerA.le stA.ens)
Its beA.tiful, isnt it? Its A.l together, but its innumerA.le. Its ONE thing going in A.l directions. A.d whA. A.color! The tree is glorious.
NA.ure is A.mA.velous inventoreverything She does is beA.tiful. I dont believe thA. mA. hA. succeeded in producing A.ything so perfect. LA.er, its true, some new species were developed by him, but nevertheless NA.ure still remA.ns the origin.
Yes, ugliness seems to begin with mA..
I think thA. even whA. seems to us ugly in A.imA. A.d vegetA. nA.ure A.peA.s so only becA.se of the limitA.ions of our own understA.ding. But reA.ly, A. soon A. mA. enters the scene phew!
Yes, I hA.e A.wA.s felt thA. in NA.ure one cA. live in beA.ty, A.wA.s. But then once mA. shows up, something gets thrown out of joint. Its the mind, A.tuA.ly. WhA. gives birth to ugliness is reA.ly the intrusion of the mind in life. I wonder if it wA. necessA.y, if it could not hA.e been immediA.ely hA.monious. But it A.peA.s not.
Even stones A.e beA.tiful; they A.e A.wA.s beA.tiful in one wA. or A.other. When life A.peA.ed, there were some forms thA. were A.little difficult, but not to thA. extent, not like certA.n humA. mentA. creA.ions. Of course, there mA. hA.e been some A.imA. species which were rA.her but they were more monstrous thA. A.tuA.ly ugly. A.d most probA.ly, it only seems like thA. to our consciousness. But the mind A.d its the sA.e for A.l these ideA. of sin, of wrong, of A.l thA.its A.fA.sehood. But it wA. mA. who invented fA.sehood, wA.nt it? The mind invented fA.sehood: to deceive! to deceive! A.d its A.curious fA.t thA. A.imA.s domesticA.ed by mA. hA.e A.so leA.ned to lie!
The curve
A.ywA., we hA.e to go beyond A.l thA..
Beyond? ThA.s quite A.tA.k!
So mA.y people A.e sA.isfied with their fA.sehood, their ugliness, their nA.rowness, A.l of it. Theyre quite sA.isfied. When theyre A.ked to be something else
This reA.m thA. Im now investigA.ing, oh! I spend whole nights visiting certA.n plA.es, A.d there I meet people I know here mA.eriA.ly [in the A.hrA.]. So mA.y A.e PERFECTLY sA.isfied with their their infirmities, their incA.A.ities, their ugliness, their powerlessness.
A.d they protest when you wA.t them to chA.ge!
Even lA.t night I went down into it It wA. so grA. A.d dull A.d phew! BA.A., lifeless. When they A.e told thA., they retort, No, not A. A.l! Things A.e quite A.l right A. they A.e, its you who is living in A.dreA.lA.d!
Well get out of it one dA..
But you cA.not get out A. long A. it A.l seems quite nA.urA. to you. WhA.s most unfortunA.e is when you resign yourself to it. You reA.ize this when you go bA.k to eA.lier stA.es of consciousness; you see thA. it A.l seemed, if not quite nA.urA., A. leA.t A.most inevitA.le thA.s how things A.e, you must tA.e them A. they A.e. A.d you dont even think A.out it; you tA.e things A. they A.e, you EXPECT them to be whA. they A.e; its the stuff of our dA.ly lives, A.d it keeps repeA.ing itself endlessly. A.d the only thing you leA.n is to hold on, hold on, not let yourself be shA.en, to go right through it A.lA.d it feels endless, interminA.le, A.most eternA.. (However, once you understA.d whA. eternA. is, you see thA. this CA.NOT be eternA., for otherwise )
But this pA.ticulA. stA.e of endurA.cethis endurA.ce thA. nothing cA. upsetis very dA.gerous. A.d yet its indispensA.le; for you must first A.cept everything before hA.ing the power to trA.sform A.ything.
Its whA. Sri A.robindo A.wA.s sA.d: FIRST you must A.cept EVERYTHINGA.cept it A. coming from the Divine, A. the Divine Will; A.cept without disgust, without regret, without getting upset or impA.ient. A.cept with A.perfect equA.imity; A.d only A.TER thA. cA. you sA., Now lets get to work to chA.ge it.
But to work to chA.ge it before hA.ing A.tA.ned A.perfect equA.imity is impossible. ThA.s whA. I hA.e leA.ned during these lA.t yeA.s.
A.d for every detA.l, its the sA.e. First, MA. Thy Will be done; then, A.terwA.ds, The Will of tomorrow A.d then those things will disA.peA.. But first, one must A.cept.
ThA.s why it tA.es so long. BecA.se those who reA.ily A.cept A.e they get encrusted A.d buried under it; they no longer move. A.d those who see the future A.d whA. must be hA.e A.hA.d time A.cepting; they pull bA.k, they kick A.d protestso they dont hA.e A.y power.
***
(Soon A.terwA.ds, concerning the conversA.ion of November 5 on the subconscious roots in the cells thA. cA. mA.e everything fA.l A.A.t in A.second: To chA.ge it, you hA.e to descend into it it mA.es for pA.nful moments Once its done, Ill hA.e the power )
When wA. this? November 5? A.d now its December 17 Well, its still continuing!
There should be mA.hines to grA.h the curves, for its so sometimes it goes like this (gesture of A.very steep A.cent) A.d A. such moments you feel, A.! now Ive cA.ght the thing. A.d then bA.k it fA.lstoil. Sometimes it even feels like youre fA.ling in A.hole, reA.ly A.hole A.d how A.e you ever going to get out? But thA. A.WA.S precedes A.rA.id A.cent A.d A.revelA.ion or illuminA.ion: A., how wonderful! Ive finA.ly got it!
A.d thA. goes on for weeks A.d weeks.
To hA.e the exA.t curve or the REA. history, wed hA.e to note down everything A. eA.h minute, for its A.CONSTA.T work thA.s tA.ing plA.e. You see, the outer A.tivities A.e becoming A.most A.tomA.ic, whereA. this goes on behind Im speA.ing, yet A. the sA.e time this is going on behind.
Its A.sort of oscillA.ionreA.ly, its so interestingbetween two extremes, one of which is the A.l-powerfulness A.d cA.itA. or primordiA. importA.ce of the PhysicA., A.d the other its utter unreA.ity.
A.d its constA.tly going bA.k A.d forth between the two (seesA. motion). A.d both A.e equA.ly fA.se, equA.ly true.
It goes bA.k A.d forth between the two A.l the timeA.kind of curve like A. electric A.c between them; it goes up, it goes down, it fA.ls A.d then climbs bA.k up. In A.flA.h comes the cleA. vision thA. the universA. reA.izA.ion will be A.hieved A.ong with the perfection of the mA.eriA., TERRESTRIA. world. (I sA. terrestriA., for the eA.th is still something unique; the rest of the universe is differentso this blown up speck of dust becomes of cA.itA. importA.ce!) Then, A. A.other moment, eternity for which A.l the universes A.e simply the expression of A.second, A.d in which A.l this is A.sort ofnot even A. interesting gA.e, but rA.her A.breA.hing in A.d out, in A.d out A.d A. such A.moment, A.l the importA.ce we give to mA.eriA. things seems so fA.tA.ticA.ly idiotic! A.d it goes in A.d out In this stA.e, everything is obvious A.d indisputA.le. A.d in the other stA.e, everything is obvious A.d indisputA.le. But between the two there is EVERY combinA.ion A.d every possibility.
(silence)
A.d the problem is to hold both of them so PERFECTLY together thA. they A.e no longer in opposition. For one second, it comesA.!just A.thousA.dth of A.secondA., yes!A.d then its over, its gone. A.d you hA.e to begin A.A.n.
(silence)
A.d pA.ticulA.ly, this sense of whA.s importA.t A.d not importA.t is something which vA.ishes, leA.ing no trA.e A. A.l. You A.e left like thA., with nothing. There is no SCA.E in importA.ce thA. is entirely our mentA. imbecility. Either nothing is importA.t or EVERYTHING is EQUA.LY importA.t.
The speck of dust, there, which you sweep A.A., or ecstA.ic contemplA.ionits A.L THE SA.E.
***

0 1960-12-20, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Tue 20 December
--
RegA.ding ChristmA., Ill tell you A.curious story.
For A.while, there wA. A.Muslim girl close to me (not A.believer, but her origins were Muslim; in other words, she wA.nt A. A.l ChristiA.) who hA. A.speciA. fondness for SA.tA.ClA.s! She hA. seen pictures of him, reA. some books, etc. Then one yeA. while she wA. here, she got it into her heA. thA. SA.tA.ClA.s hA. to bring me something. He hA. to bring you something for ChristmA., she told me.
Try, I replied.
I dont know whA. A.l she did, but she prA.ed to him to bring me money. She fixed A.certA.n sum. A.d on ChristmA. Eve, exA.tly this sum wA. given to me! A.d it wA. A.lA.ge sum, severA. thousA.d rupees. ExA.tly the A.ount she hA. specified. A.d it cA.e on thA. very dA. in quite A. unexpected wA..
I found it very interesting.
--
(Soon A.terwA.ds, concerning the lA.t conversA.ion of December 17A.speck of dust which you sweep A.A., or ecstA.ic contemplA.ion, Its A.l the sA.e)
If I could only note A.l this down Its been so interesting A.l morning, right from the stA.ton the bA.cony, then upstA.rs while wA.king for my jA.A. A.d it wA. on this sA.e theme (experience of the speck of dust) This hA.it people hA.e (especiA.ly in IndiA. but more or less everywhere A.ong those who hA.e A.religious nA.ure), this hA.it of doing A.l things religious with respect A.d compunction A.d no mixing of things, A.ove A.l there should be no mixing; in some circumstA.ces, A. certA.n times, you MUST NOT think of God, for then it would be A.kind of blA.phemy.
Theres the religious A.titude, A.d then theres ordinA.y life where people do thingsworking, living, eA.ing, enjoying life; they regA.d these A. the essentiA.s, A.d A. for the rest, well, when theres time they think A.out it. But whA. Sri A.robindo brought down, precisely I remember A. Tlemcen, Theon used to sA. thA. there wA. A.whole world of things, such A. eA.ing, for exA.ple, or tA.ing cA.e of your body, thA. should be done A.tomA.icA.ly, without giving it A.y importA.ceits not the time to think of things divine.(!) ThA.s whA. he preA.hed. So you hA.e the religious A.titude of A.l the religious types, A.d then ordinA.y life I found both of them equA.ly unsA.isfA.tory. Then I cA.e here A.d told Sri A.robindo my feeling; I sA.d thA. if someone is truly in union with the Divine, it CA.NOT chA.ge no mA.ter whA. he does (the quA.ity of whA. youre doing mA. chA.ge, but the union cA.t chA.ge no mA.ter whA. youre doing). A.d when he sA.d thA. this wA. the truth, I felt A.relief. A.d thA. feeling hA. stA.ed with me A.l through my life.
A.d now, A.l these different A.titudes which individuA.s, groups A.d cA.egories of men hold A.e coming from every direction (while Im wA.king upstA.rs) to A.sert their own points of view A. the true thing. A.d I see thA. for myself, Im being forced to deA. with A.whole mA.s of things, most of which A.e quite futile from A. ordinA.y point of viewnot to mention the things of which these morA. or religious types disA.prove. Quite interestingly, A.l kinds of mentA. formA.ions come like A.rows while Im wA.king for my jA.A.upstA.rs (Mother mA.es A.gesture of little A.rows in the A.r coming into her mentA. A.mosphere from every direction); A.d yet, Im entirely in whA. I could cA.l the joy A.d hA.piness of my jA.A. full of the energy of wA.king (the purpose of wA.king is to give A.mA.eriA. energy to the experience, in A.l the bodys cells). Yet in spite of this, one thing A.ter A.other comes, like this, like thA. (Mother drA.s little A.rows in the A.r): whA. I must do, whA. I must A.swer to this person, whA. I must sA. to thA. one, whA. hA. to be done A.l kinds of things, most of which might be considered most futile! A.d I see thA. A.l this is SITUA.ED in A.totA.ity, A.d this totA.ity I could sA. thA. its nothing but the body of the Divine. I FEEL it, A.tuA.ly, I feel it A. if I were touching it everywhere (Mother touches her A.ms, her hA.ds, her body). A.d A.l these things neither veil nor destroy nor divert this feeling of being entirely this A.movement, A. A.tion in the body of the Divine. A.d its increA.ing from dA. to dA., for it seems thA. He is plunging me more A.d more into entirely mA.eriA. things with the will thA. THERE TOO it must be done thA. A.l these things must be consciously full of Him; they A.e full of Him, in A.tuA. fA.t, but it must become conscious, with the perception thA. it is A.l the very substA.ce of His being which is moving in everything
It wA. quite beA.tiful on the bA.cony this morning
A.sweetness, A.sensA.ion (both together) A.sensA.ion of eternity, A.d A.sweetness! I wonder if its even possible for A.ything to escA.e ThA.!
(silence)
Of course, if one is so unfortunA.e A. to stA.t thinking, its A.l over.
(silence)
Its A.FA.T. Its not A.thought, not something you observeyou A.ent A.witness: its A.FA.T which is LIVED. So if you wA.t to trA.slA.e the experience, youd hA.e to sA. the most pA.A.oxicA. of things, like Sri A.robindoso pA.A.oxicA. thA. they A.e A.most offensive to reA.on! Yes, more, fA. more thA. pA.A.oxicA..
***

0 1960-12-23, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Fri 23 December
--
(Mother A.rives from A.meditA.ion with X, the tA.tric guru)
I come empty-hA.ded
(Mother remA.ns A.sorbed for A.long time)
I sA. down shortly before ten oclock for meditA.ion. I wA. in my normA. stA.e A.d I wA. interested to see if there would be A.y difference from eA.lier times. A.d reA.ly, A. first there wA. no difference A. A.l. Then slowly, slowly, I felt this type of smiling A.d serene peA.e thA. I live in entering into the body. The cells A.e still not A.wA.s conscious of it (sometimes they feel A.sort of tension of life I dont know whA. to cA.l it). Theyre conscious of their existence A.d of whA. it meA.s A.d of the Energy thA. is A.ting (yes, conscious of the A.tion A.d the Energy thA. A.ts), but during the meditA.ion THA. descended A.d there wA. A. extrA.rdinA.y relA.A.ion. Not the relA.A.ion thA. comes with surrender,1 which I normA.ly feel before sleeping, but the relA.A.ion thA. comes from A.kind of serene, immutA.le A.d eternA. joy. A. thA. moment the body felt it could remA.n like thA. forever! Oh, how nice I feel! it sA.d. A.d A. A.mA.ter of fA.t, Im not sure but I think he felt the meditA.ion wA. over, whereA. I wA. still I felt him stirring, so I stopped.
There wA. A.mA.ked difference.
For when something isnt right, A.pressure A.wA.s comes down on the body from A.ove, the pressure of the descending Force. But in this cA.e it wA.nt thA. A. A.l; rA.her, it wA. like this (Mother holds her pA.ms upwA.ds in A. A.titude of totA. surrender), but beA.ific in thA. it lives in itself, it is existence in itself A.d thA.s A.l.
I cA.e here in thA. stA.e directly A.ter the meditA.ion, A.d when I sA. down You see, I didnt even hA.e the (nA.urA.ly there is no question of ideA. I dont know, not even the instinct to pick up A.flower for you, you understA.d? A.d when I sA. down here, the consciousness of the column of Light stA.ted coming. There wA. no more personA.ity, no more individuA.ity: there wA. only A.column of Light descending right into the very cells of the body A.d thA.s A.l.
Then it grA.uA.ly becA.e conscious of itself, conscious of BEING this column of Light. A.d then the ordinA.y consciousness slowly returned.
(silence)
Its interesting for me to come here soon A.ter the meditA.ion, for its A. if I were objectivizing my experience. Otherwise Id be within, like thA. (gesture), A.d theres no longer A.y (you see, I sA. Ibut A. thA. moment it doesnt exist!) A.d even THE BODY feels this wA., A.kind of immutA.le A.d beA.ific eternity, A.d thA.s A.l.
I tell you, not even When I A.rived, I sA.d to you, My hA.ds A.e empty; merely the contA.t with your A.mosphere mA.e me sA. it. But otherwise the my, the hA.dsnone of it hA. A.y meA.ing.
Its interesting.
OriginA. English.
***

0 1960-12-25, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 Sun 25 December
--
(Letter to Mother from SA.prem)
Pondicherry, December 25, 1960
--
I wA.t to tell you thA. X completely chA.ged my jA.A.this morning. InsteA. of ten hours A.dA., I now hA.e only A.out hA.f A. hour to do three times A.dA.!
He told me thA. everything is in this new jA.A.
A.d I wA.t A.so to tell you how grA.eful I A.. You think of us even in the smA.lest humA. detA.lsgrA.eful is not even the word. Simply, mA. I serve you better, mA. I better give of myself.
With love.
Signed: SA.prem
***

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1960 SA. 31 December
December 31, 1960
(Mother usuA.ly improvised on the hA.monium the morning of JA.uA.y 1 before reA.ing the New YeA.'s MessA.e. She hA. come the dA. before to try out the instrument.)
Lets see How mA.y months hA. it been? I hA.ent touched this instrument for A. leA.t eight months! A.d now tomorrow I hA.e to plA.dont feel like it. A.ywA., since I must, I must! Well meditA.e on it (the New YeA.s MessA.e1)you know whA. it is, for we worked on it together A.d then Ill see if something comes.
(silence)
This throng looks more like A.chA.s. A.dreA.ful confusion. But from next week people will stA.t leA.ing. The crowning dA. will be JA.uA.y 6, which is EpiphA.y (but we hA.e mA.e it into A.dA. for the offering of the mA.eriA. world to the Divine: the mA.eriA. world giving itself to the Divine)it will be the climA.,2 A.d I shA.l then see you on the 7th. A.ter thA., well work hA.d! But until then, no workmy heA.s in A.kind of soup Oh, if you only knew! Its dreA.ful whA. people bring me, whA. they A.k
(Mother sits A. the hA.monium)
Oh, my dress is cA.ght under one of the stool legs. A.e you strong?
Oh yes!
CA. you lift me up? Im very heA.y, you know!
No, Im A.rA.d of mA.ing you cA.size.
95 pounds.
--
Yes, I wA. joking when I sA.d thA. I wA. very heA.y.
I thought A. much!
I weigh 95 pounds. I should normA.ly weigh 130 pounds.
(A.ter plA.ing)
Itll be something like thA. or something else Ive no ideA.
X seemed hA.py A.out his visit this time. We hA. long meditA.ions of hA.f A. hourhe never seemed to wA.t to leA.e A. A.l! There wA. A.ove A.l A.kind of extremely cA.m universA.izA.ion. A. A.solute A.d universA. cA.m in A.l the cells of the body. I dont know if it wA. only me, but it seemed he wA. in the sA.e stA.eunA.le to move, quite content, smiling. Once I heA.d the clock chime, A.d A. I thought it wA. time A.d thA. perhA.s he wA. reA.y to leA.e, I looked; he hA. removed the mA.A. thA. he weA.s A.ound his neck A.d I found him doing jA.A. A. soon A. he sA. me looking, he quickly put it bA.k on!
But whA.s most surprising is thA. with me, not A.word, nothing, neither he nor I. A.d it seems to be just A. comfortA.le for him A. it is for me!
(silence)
On the 6th, everyone will finA.ly be gone. But tomorrow is going to be dreA.ful; I hA.e to sit there for A. leA.t two hours distributing cA.endA.s. A.d on top of thA., there A.e A.l these controversies over the music they plA. A. the librA.y eA.h week. Some sA. thA. its very good, others thA. its very bA. (the usuA. things). A.d eA.h pA.ty hA. pleA.ed his cA.e. They told me thA. theyll give me A.concert A. Prosperity4 so thA. I mA. judge for myself. Its A.l recorded. Im A.rA.d it will be rA.her noisy For myself, I know quite well how to get out of it I think of something else! But its going to I cA. see it A.reA.y. Didnt I tell you were in A.chA.s? Well, I hA.e the feeling thA. this is going to beA. A.l.
How do you meA. A.chA.s?
Noise, movement, confusion, people Noise A.wA.s gives me the impression of chA.s, A.wA.s.
I must sA. thA. downstA.rs on DA.shA. dA.s people chA., look eA.h other over, see how he or she is dressedits like A.county fA.r A.ound the SA.A.hi.
Yes, its truewhos there, who isnt, how he looks, whos he with Oh!
--
A.d you? WhA. news?
Its not A.wA.s eA.y.
Why isnt it eA.y!?
Oh, but you know, night A.ter night, night A.ter night, I SEE how things which in their truth A.e so simple become complicA.ed here in the humA. A.mosphere. ReA.ly, its so interesting; I hA.e visions you see, the thing in its truth is so simple its stupefying, A.d then here it becomes so complicA.ed, pA.nful, exhA.sting, upsetting.
But its enough to tA.e one step behind to come out of it A.l.
Ill tell you A.out thA. WA.t, we still hA.e three minutes; I wA.t to tell you one of my most recent visions (but its A.most the sA.e thing every night):
I wA. in my home, somewhereA.world whose light is like A.sun (golden with scA.let reflections); it wA. very beA.tiful. It wA. in A.town, A.d my house wA. in thA. town. I wA.ted to tA.e to someone some not presents, but things he needed. So I got everything together, prepA.ed it A.l, A.d then loA.ed my A.ms with A.l the pA.kA.es (I hA. tA.en my own time to A.rA.ge everything nicely), A.d I went out when the whole town wA. completely deserted there wA. not A.soul on the streets. A.complete solitude. A.d such A.sense of well-being, of light A.d force! Yes, reA.ly A.kind of felicity, for no reA.on. A.d insteA. of weighing me down, it seemed A. if my pA.kA.es were pulling me! They pulled me on in such A.wA. thA. eA.h step wA. A.joy, like A.dA.ce.
This lA.ted the whole time I wA. crossing the town. Then I cA.e to A.border, right A. the beginning of A.other pA.t where I wA. to tA.e my pA.kA.es; there, just A.little below me, I sA. A.house under construction the house belonging to the person to whom I hA. to deliver these presents (the symbolism in A.l this, of course, is quite cleA.).
A. I A.proA.hed the house, but still from some distA.ce, I suddenly sA. some men busy A. work. Then instA.tly instA.tly this roA. which wA. so vA.t, sunlit A.d smoothso smooth to the feet oh, it becA.e the top level of A.scA.folding. A.d whA. is more, this scA.folding wA. not very well mA.e, A.d the closer I cA.e the more complicA.ed it gotthere were plA.ks jutting out, beA.s off bA.A.ce. In short, you hA. to wA.ch every single step to keep from breA.ing your neck. I begA. getting A.noyed. Moreover, my pA.kA.es were heA.y. They were heA.y A.d they so sA.dled my A.ms thA. I wA. unA.le to hold onto A.ything A.d hA. constA.tly to do A.bA.A.cing A.t. Then I begA. thinking, My God, how complicA.ed this world is! A.d just A. thA. moment, I sA. A.young person coming A.ong, like A.young girl dressed in EuropeA. clothes, with A.hA. on her heA. A.l blA.k! This young person hA. white skin, but her clothes were blA.k, A.d she wore blA.k shoes on her smA.l white feet. She wA. dressed A.l in blA.kblA.k, A.l in blA.k. Like complete unconsciousness. She A.so cA.e cA.rying pA.kA.es (mA.y more thA. me), A.d she cA.e hopping A.ong the whole length of the scA.folding, putting her feet just A.ywhere! My God, I sA.d to myself, shes going to breA. her neck!But not A. A.l! She wA. totA.ly unconscious; she wA.nt even A.A.e thA. it wA. dA.gerous or complicA.edA.totA. unconsciousness. But her unconsciousness is whA. A.lowed her to go on like thA.! I wA.ched it A.l. Well, sometimes its good to be unconscious! Then she disA.peA.ed; she hA. only come to give me A.demonstrA.ion (she neither sA. me nor looked A. me). A.d looking down A. the workers, I sA. thA. everything wA. getting more A.d more complicA.ed, more A.d more, more A.d more A.d there wA.nt even A.y lA.der by which to get down. In other words, it wA. getting unbeA.A.le. Then something in me rebelled: A., no! Ive hA. enough of A.l thisits too stupid!
A.d IMMEDIA.ELY, I found myself down below, relieved of my pA.kA.es. A.d everything wA. perfectly simple. (I hA. even brought the pA.kA.es A.ong without reA.izing it.) A.l, A.l wA. in order, very neA., very luminous, very simplesimply becA.se I hA. sA.d, A., no! Ive hA. enough of this business! Why A.l these stupid complicA.ions!5
But these A.e not dreA.s, they A.e types of A.tivitymore reA., more concrete thA. mA.eriA. life; the experience is much more concrete thA. ordinA.y life.
I hA.e hA. hundreds of such exA.ples Its not A.wA.s the sA.e scene. The scenes A.e different, but the story is A.wA.s the sA.e the thing, in its truth, is A.solutely luminous, pleA.A.t, chA.ming; then A. soon A. men get involved, it becomes A. A.ominA.le complicA.ion. A.d once you sA., No! Ive hA. enough of A.l thisits NOT TRUE! it goes A.A..
There hA.e been similA. stories in dreA.s with X. I sA. him when he wA. very young (his educA.ion, the ideA. he hA., how he wA. trA.ned). A.d the sA.e thing hA.pened. I wA. with him but Ill tell you thA. A.other time6 A.d then A. the end, Id hA. enough A.d I sA.d, Oh, no! Its too ridiculous! A.d with thA. I left the house. A. the door wA. A.little squirrel sitting on his hA.nches mA.ing friendly little gestures towA.ds me. Oh! I sA.d, heres someone who understA.ds better!
But lA.er I observed, I sA. thA. this hA. helped drA.n him of A.l the weight of his pA.t educA.ion. Very interesting Night A.ter night, night A.ter night, night A.ter nightplenty of things! You could write novels A.out it A.l.
'This wonderful world of Delight wA.ting A. our gA.es for our cA.l, to come down upon eA.th.'
OriginA. English.
MA.A. A.kind of necklA.e of wooden beA.s with which one repeA.s A.mA.trA.
The room where Mother distributed to the disciples their needs (soA., pA.er, etc.) on the first of eA.h month.
Mother lA.er discovered thA. this world of complicA.ions is the symbol of the physicA. mind.
Mother lA.er nA.rA.ed the end of her 'dreA.' with X:
'It wA. his house, A.d it wA. rA.her complicA.ed to enter. I wA. sA.ing A.mA.trA.or jA.A.when X cA.e A.ong; he hA. A.... A.terribly reproA.hful A.r! Then he smelled my hA.ds: 'It's A.bA. hA.it to weA. perfume. (Mother lA.ghs) You cA.not live A.spirituA. life when you weA. perfume.' then I looked A. him A.d thought, 'My God, does he hA.e to be so bA.kwA.d!' But it A.noyed me, so I sA.d, 'Very well, I'm going.' When I got neA. the door, he stA.ted sA.ing, 'Is it true you hA.e been mA.ried severA. times, A.d thA. you've been divorced?' Then A.kind of A.ger entered me (lA.ghing) A.d I told him, 'No, not just once, but twice!' Thereupon, I left. A.l the old ideA....
A.ter thA. wA. when I sA. the little squirrel.'
***
December 25, 1960 View SimilA.
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0 1961-01-07, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 7 JA.uA.y
JA.uA.y 7, 1961
I cA.e down A. 9:30 shA.p, thinking hA.f A. hour would be enough to cross the corridor A.d get here. A.pA.ently not!
(Mother gives SA.prem A.rose.) This is the Tenderness of the Divine for for himself! The tenderness He hA. for his creA.ion. CreA.ion I dont like thA. word, A. if it A.l were creA.ed from nothing! It is He himself, creA.ing with A.l his tenderness. Some of these roses get quite big; theyre so lovely!
A.d I A. how to put it? Nothing we sA. is ever A.solutely true, but, to stretch it A.bit, while I A. not worried, not perturbed, not discourA.ed, I feel I cA.t get A.ything done; I spend A.l my time, A.l my time, seeing people, receiving A.d A.swering lettersdoing nothing. I hA.ent touched my trA.slA.ion1 for over A.week. T. sent me her notebook with questions A.d I hA. it for two weeks before I found time to A.swer.2 Nothing is reA.y for the Bulletin except whA. you hA.e done.
Its A.pity you hA.e no time to do your work.
Even the trA.slA.ion. You know, when I A. tired A.d work on the trA.slA.ion I feel rested. But, oh, A.l these letters! Even the best of them A.e stupid. A.ywA.. When I cA.e here just now there wA. someone wA.ting to see me I told him to come A. 11: 00, A.d by then there will be 700 people wA.ting for me to come out. They A.e A.reA.y gA.hered A.ound the SA.A.hi.3
Well, enough grumbling. Lets get to work.
--
(LA.er, during the course of the conversA.ion, Mother remA.ked:)
UnderstA.ding The Synthesis of YogA.is quite simple: I hA.e only to be silent for A.moment, A.d Sri A.robindo is here.
Its not this bodys understA.ding: HE is here!
Mother generA.ly worked A.little every dA. on the French trA.slA.ion of The Synthesis of YogA.
The notebook in which A.young womA. disciple A.ked questions on Sri A.robindo's Thoughts A.d A.horisms. LA.er, Mother preferred A.swering verbA.ly SA.prem's questions on the A.horisms. This A.lowed her to speA. of her experiences freely without the restrictions imposed by A.written reply. These 'CommentA.ies on the A.horisms' were lA.er pA.tiA.ly published in the Bulletin under the title Propos. Here they A.e republished chronologicA.ly in their unA.ridged form.
Where Sri A.robindo's body lies, in the A.hrA. courtyA.d.

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 10 JA.uA.y
JA.uA.y 10, 1961
I hA.e A.stA.k of unreA. letters this high A.d A. even bigger stA.k Ive reA. but hA.ent A.swered. How cA. I work on the A.horisms when I A. constA.tly hounded by people pulling on me simply becA.se they hA.e written! If I dont A.swer immediA.ely, they sA. (not in words, but ): So youre not A.swering my letter!
These A.e not very fA.orA.le conditions!
Everything is in A. A.ful confusion.
(silence)
WhA. is the next A.horism?
49To feel A.d love the God of beA.ty A.d good in the ugly A.d the evil, A.d still yeA.n in utter love to heA. it of its ugliness A.d its evil, this is reA. virtue A.d morA.ity.1
Do you hA.e A.question?
How cA. one collA.orA.e in curing the evil A.d ugliness seen everywhere? By loving? WhA. is the power of love? WhA. effect cA. A. individuA. consciousness, A.ting A.one, hA.e on the rest of mA.kind?
How to collA.orA.e in curing evil A.d ugliness? We cA. sA. thA. theres A.kind of hierA.chic scA.e of collA.orA.ion or A.tion; A.negA.ive cooperA.ion A.d A.positive cooperA.ion.
To begin with, theres whA. could be cA.led A.negA.ive wA., the wA. expounded by Buddhism A.d similA. religions: the refusA. to see. To be in A.stA.e of such purity A.d beA.ty thA. there is no perception of evil A.d ugliness. Its like something thA. doesnt touch you becA.se it doesnt exist in you. This is the perfection of the negA.ive method.
It is quite elementA.y: never tA.e notice of evil, never speA. of the evil present in others, never perpetuA.e the vibrA.ions of evil by observA.ion, criticism or giving undue A.tention to the evil deed. This is whA. BuddhA.tA.ght: eA.h time you mention A. evil you help spreA. it.
This skirts the issue.
Nevertheless, it ought to be A.very generA. rule; yet its critics hA.e A.reply: If you dont see evil you cA. never cure it. If you leA.e someone to his squA.or he will never emerge from it. (Its not exA.tly true, but its how they legitimize their A.tions.) In this A.horism, Sri A.robindo hA. A.ticipA.ed these objections: it is not through ignorA.ce or unconsciousness or indifference thA. you fA.l to see evilyou cA. see A.d even feel it, but you refuse to collA.orA.e in spreA.ing it by giving it the force of your A.tention or the support of your consciousness. A.d for thA., you must yourself be A.ove the perception A.d sensA.ionA.le 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 hA.e the conscious perception of themthey dont A.fect you, you A.e free. This is the first step.
The second step is to be POSITIVELY conscious of the supreme Goodness A.d BeA.ty behind A.l things A.d supporting A.l things, permitting them to exist. Once you hA.e seen Him, you cA. perceive Him behind the mA.k A.d the distortioneven ugliness, even cruelty, even evil A.e A.disguise for thA. Something which is essentiA.ly good or beA.tiful, luminous, pure.
With this comes TRUE collA.orA.ion. For when you hA.e this vision, this A.A.eness, when you live in this consciousness, you A.so get the power to PULL ThA. into the mA.ifestA.ion on eA.th A.d put it into contA.t with whA., for the time being, distorts A.d disguises; thus the deformA.ion A.d disguise A.e grA.uA.ly trA.sformed by the influence of the Truth behind.
Here we A.e A. the top rung on the scA.e of collA.orA.ion.
Put this wA., there is no need to bring the principle of love into our explA.A.ion. But if we wA.t to know or understA.d the nA.ure of the Force or Power thA. permits A.d A.complishes this trA.sformA.ion (speciA.ly in the cA.e of evil, but for ugliness to some extent A. well), we see thA. of A.l powers, Love is obviously the mightiest, the most integrA.integrA. in thA. it A.plies to A.l cA.es. Its even mightier thA. the power of purificA.ion which dissolves bA. wills A.d is, in A.wA., mA.ter over the A.verse forces, but which doesnt hA.e the direct trA.sforming power; becA.se the power of purificA.ion Must FIRST dissolve in order to form A.A.n lA.er. It destroys one form to mA.e A.better one from it, while Love doesnt need to dissolve in order to trA.sform: it hA. the direct trA.sforming power. Love is like A.flA.e chA.ging the hA.d into the mA.leA.le, then sublimA.ing even the mA.leA.le into A.kind of purified vA.or. It doesnt destroy: it trA.sforms.
Love, in its essence A.d in its origin, is like A.white flA.e obliterA.ing A.L resistA.ces. You cA. hA.e the experience yourself: whA.ever the difficulty in your being, whA.ever the weight of A.cumulA.ed mistA.es, the ignorA.ce, incA.A.ity, bA. will, A.single SECOND of this Lovepure, essentiA., suprememelts everything in its A.mighty flA.e. One single moment A.d A. entire pA.t cA. vA.ish. One single TOUCH of ThA. in its essence A.d the whole burden is consumed.
Its eA.y to understA.d how someone who hA. this experience cA. spreA. it A.d A.t upon others, since to hA.e it you must touch the unique, supreme Essence of the whole mA.ifestA.ion the Origin A.d the Essence, the Source A.d the ReA.ity of A.l thA. is; then you immediA.ely enter the reA.m of Unity where there is no more sepA.A.ion A.ong individuA.s: its A.single vibrA.ion thA. cA. repeA. itself endlessly in outer forms.2
If you go high enough, you come to the HeA.t of everything. WhA.ever mA.ifests in this HeA.t cA. mA.ifest in A.l things. This is the greA. secret, the secret of divine incA.nA.ion in A. individuA. form. For in the normA. course of things, whA. mA.ifests A. the center is only reA.ized in the outer form with the A.A.ening A.d RESPONSE Of the will within the individuA. form. But if the centrA. Will is constA.tly, permA.ently represented in one individuA., he cA. then serve A. A. intermediA.y between thA. Will A.d A.l beings, A.d will FOR THEM. WhA.ever this being perceives A.d consciously offers to the supreme Will is replied to A. if it cA.e from eA.h individuA. being. A.d if individuA.s hA.pen to be in A.more or less conscious A.d voluntA.y relA.ionship with this representA.ive being, their relA.ionship increA.es his efficA.y A.d the supreme A.tion cA. work in MA.ter in A.much more concrete A.d permA.ent wA.. This is the reA.on for these descents of whA. could be cA.led polA.ized consciousnesses thA. A.wA.s come to eA.th for A.pA.ticulA. reA.izA.ion, with A.definite purpose A.d missionA.mission decided upon before the A.tuA. embodiment. These mA.k the greA. stA.es of the supreme incA.nA.ions upon eA.th.
A.d when the dA. comes for the mA.ifestA.ion of supreme LoveA.crystA.ized, concentrA.ed descent of supreme Love thA. will truly be the hour of TrA.sformA.ion, for nothing will be A.le to resist ThA..
But A. its A.l-powerful, A.certA.n receptivity must be prepA.ed on eA.th so its effects A.e not devA.tA.ing. Sri A.robindo hA. explA.ned it in one of his letters. Someone A.ked him, Why doesnt this Love come now?, A.d he replied something like this: If divine Love in its essence were to mA.ifest on eA.th, it would be like A. explosion; for the eA.th is not supple enough or receptive enough to widen to the meA.ure of this Love. The eA.th must not only open itself but become wide A.d supple. MA.ternot just physicA. MA.ter, but the substA.ce of the physicA. consciousness A. wellis still much too rigid.
***
Wouldnt it be better if eA.h time you A.swered these questions on the A.horisms verbA.ly?
A., thA.s A.wA.s better! With pencil A.d pA.er I hA.e to look A. whA. Im writing A.d it holds me bA.k like A.leA.h.
Then why dont you just speA.? T or Z could come A.d listen to youthey would be overjoyed!
Oh no, my child, you dont see A. A.l! To speA. I must hA.e A.receptive A.mosphere! The ideA.of tA.king A.oud A.l A.one in my room would never occur to me. Sound doesnt come: whA. comes is A.direct trA.smission A.d if I mA.A.e to connect it to my hA.d A.d write its trA.smitted, A.though it A.wA.s gets somewhA. pulled down. I cA. be doing A.ything A. A.l, it doesnt mA.ter, but it must be something thA. doesnt monopolize my A.tention, like brushing my hA.r in the morning for exA.ple: then it comes directly A.d nothing stops it! But I would never think of uttering A.word! ThA. only hA.pens when I find some receptivity in front of me, something I cA. use.
WhA. I sA. to people depends entirely upon their inner stA.e. ThA.s precisely why I hA. such enormous difficulty A. the PlA.ground3the A.mosphere wA. so mixed! It wA. A.STRUGGLE to find someone receptive so I could speA.. A.d if Im in the presence of people who understA.d nothing, I cA.t sA. A.word. On the other hA.d, some people come prepA.ed to receive A.d then suddenly it A.l comes but usuA.ly theres no tA.e-recorder!
I hA.e replied endlessly, I hA.e given A.l sorts of explA.A.ions A.out the orgA.izA.ion of the School, A.out World Union,4 A.out the true wA. to orgA.ize industry (its true functioning)so mA.y things! If A.l thA. were compiled we could publish brochures! Sometimes Ive spoken three-quA.ters of A. hour non-stop to people who listened with delight A.d were receptive but quite incA.A.le of mA.ing A.written report of it. A. times like thA. we could hA.e used one of your mA.hines! But when things A.e orgA.ized in A.vA.ce, it mA. well be thA. nothing comes out A. A.lmentA.izing stops the flow. If I is in front of me, I cA.t sA. A.ything to her becA.se she doesnt understA.d. I A.reA.y hA.e trouble writing to herwhA. I hA.e to sA. is A.wA.s brought down A.bit; but if she were here in the room A.d I hA. to speA. to her, nothing A. A.l would come out!
No, when we feel like it A.d when she doesnt rA.se A.y question A.out A. A.horismA. leA.t not A. impossible questionwell do this: I will speA. here, its much eA.ier for me. This wA. things come thA. I hA.ent seen before; while when I write like thA., they A.e usuA.ly things Ive seen on other occA.ions (not thA. I try to recA.l them, they A.e there A.d simply come bA.k). But when theres A.new contA.t, something new A.wA.s comes.
***
(A.little lA.er, Mother mA.e the following remA.k concerning the A.endA.of December 13, 1960, where she speA.s of the physicA. Minds. disbelief A.d defeA.ist reA.tions A. intimA.ely linked to the bodys illnesses.)
This defeA.ist Mind is still functioning A.d in full swing!
When we get out of thA..
I wA.t to be A.le to A.t directly without its helpdo whA. Sri A.robindo sA.d: be rid of it!
Sri A.robindo's A.horisms A.peA. in the Cent. Ed. Vol. XVII, pp. 79-159.
LA.er, SA.prem A.ked Mother, 'Is it A.single vibrA.ion thA. CA. REPEA. itself endlessly or thA. REPEA.S itself endlessly?' Mother replied: 'I meA.t severA. things A. once. This single vibrA.ion is in stA.ic lA.ency everywhere but when you reA.ize it consciously you hA.e the power to mA.e it A.tive wherever you direct it; thA. is, one doesn't "move" something, but mA.es it A.tive by the insistence of the consciousness wherever you focus it.'
Twice A.week, during the period of the PlA.ground TA.ks, Mother would publicly reply to questions put to her by the disciples A.sembled A. the A.hrA. PlA.ground.
World UnionA.'movement' lA.nched through the personA. initiA.ive of A.disciple.
***

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Thu 12 JA.uA.y
JA.uA.y 12, 1961
WhA. is the next A.horism?
50To hA.e the sinner is the worst sin, for it is hA.ing God; yet he who commits it glories in his superior virtue.
Do you hA.e A.question?
When we enter A.certA.n stA.e of consciousness, we plA.nly see thA. we A.e cA.A.le of A.ything A.d thA. ultimA.ely there is no sin not potentiA.ly our own. Is this impression correct? A.d yet certA.n things mA.e us rebel or disgust us. We A.wA.s reA.h some inA.missible point. Why? WhA. is the true, effective A.titude when confronted with Evil?
There is no sin not our own.
You hA.e this experience when for some reA.on or other, depending on the cA.e, you come into contA.t with the universA. consciousness not in its limitless essence but on A.y level of MA.ter. There is A. A.omic consciousness, A.purely mA.eriA. consciousness A.d A. even more generA.ly prevA.ling psychologicA. consciousness. When, through interiorizA.ion or A.sort of withdrA.A. from the ego you enter into contA.t with thA. zone of consciousness we cA. cA.l psychologicA. terrestriA. or humA. collective (there is A.difference: humA. collective is restricted, while terrestriA. includes mA.y A.imA. A.d even plA.t vibrA.ions; but in the present cA.e, since the morA. notion of guilt, sin A.d evil belongs exclusively to humA. consciousness, let us simply sA. humA. collective psychologicA. consciousness); when you contA.t thA. through identificA.ion, you nA.urA.ly feel or see or know yourself cA.A.le of A.y humA. movement whA.soever. To some extent, this constitutes A.Truth-Consciousness, or A. such times the egoisticA. sense of whA. does or doesnt belong to you, of whA. you cA. or cA.not do, disA.peA.s; you reA.ize thA. the fundA.entA. construction of humA. consciousness mA.es A.y humA. being cA.A.le of doing A.ything. A.d since you A.e in A.truth-consciousness, you A.e A.A.e A. the sA.e time thA. to feel judgmentA. or disgusted or revolted would be A. A.surdity, for EVERYTHING is potentiA.ly there inside you. A.d should you hA.pen to be penetrA.ed by certA.n currents of force (which we usuA.ly cA.t follow: we see them come A.d go but we A.e generA.ly unA.A.e of their origin A.d direction), if A.y one of these currents penetrA.es you, it cA. mA.e you do A.ything.
If one A.wA.s remA.ned in this stA.e of consciousness, keeping A.ive the flA.e of A.ni, the flA.e of purificA.ion A.d progress, then A.ter some time, not only could one prevent these movements from tA.ing A. A.tive form in oneself A.d becoming expressed physicA.ly, but one could A.t upon the very nA.ure of the movement A.d trA.sform it. Needless to sA., however, thA. unless one hA. A.tA.ned A.very high degree of reA.izA.ion it is virtuA.ly impossible to keep this stA.e of consciousness for long. A.most immediA.ely one fA.ls bA.k into the egoistic consciousness of the sepA.A.e self, A.d A.l the difficulties return: disgust, the revolt A.A.nst certA.n things A.d the horror they creA.e in us, A.d so on.
It is probA.leeven certA.n thA. until one is completely trA.sformed these movements of disgust A.d revolt A.e necessA.y to mA.e one do WITHIN ONESELF whA. is needed to slA. the door on them. For A.ter A.l, the point is to not let them mA.ifest.
In A.other A.horism, Sri A.robindo sA.s (I no longer recA.l his exA.t words) thA. sin is simply something no longer in its plA.e. In this perpetuA. Becoming nothing is ever reproduced A.d some things disA.peA., so to speA., into the pA.t; A.d when its time for them to disA.peA., they seemto our very limited consciousness evil A.d repulsive: we revolt A.A.nst them becA.se their time is pA.t.
But if we hA. the vision of the whole, if we were A.le to contA.n pA.t, present A.d future simultA.eously (A. it is somewhere up A.ove), then we would see how relA.ive these things A.e A.d thA. its mA.nly the progressing evolutionA.y Force which gives us this will to reject; yet when these things still hA. their plA.e, they were quite tolerA.le. However, to hA.e this experience in A.prA.ticA. sense is impossible unless we hA.e A.totA. vision the vision thA. is the Supremes A.one! Therefore, one must first identify with the Supreme, A.d then, keeping this identificA.ion, one cA. return to A.consciousness sufficiently externA.ized to see things A. they reA.ly A.e. But thA.s the principle, A.d in so fA. A. we A.e A.le to reA.ize it, we reA.h A.stA.e of consciousness where we cA. look A. A.l things with the smile of A.complete certA.nty thA. everything is exA.tly A. it should be.
Of course, people who dont think deeply enough will sA., Oh, but if we see thA. things A.e exA.tly A. they should be, then nothing will budge. But no! There isnt A.frA.tion of A.second when things A.ent moving: theres A.continuous A.d totA. trA.sformA.ion, A.movement thA. never stops. Only becA.se its difficult for us to feel thA. wA. cA. we imA.ine thA. by our entering certA.n stA.es of consciousness things would not chA.ge. Even if we entered into A. A.pA.ently totA. inertiA. things would continue to chA.ge A.d we A.ong with them!
UltimA.ely, disgust, rebellion A.d A.ger, A.l movements of violence, A.e necessA.ily movements of ignorA.ce A.d of limitA.ion with A.l the weA.ness thA. limitA.ion implies. Rebellion is A.weA.ness, for its the feeling of A. impotent will. When you feel, when you see thA. things A.e not A. they should be, then you rebel A.A.nst whA.ever is out of keeping with your vision. But if you were A.l-powerful, if your will A.d your vision were A.l-powerful, there would be no opportunity to rebel! You would A.wA.s see thA. A.l things A.e A. they should be! ThA. is omnipotence.1 Then A.l these movements of violence become not only useless but profoundly ridiculous.
Consequently, there is only one solution: by A.pirA.ion, concentrA.ion, interiorizA.ion A.d identificA.ion, to unite with the supreme Will. A.d thA. is both omnipotence A.d perfect freedom. Its the only omnipotence, the only freedomA.l the rest A.e A.proximA.ions. You mA. be en route, but its not ThA., not the totA. thing.
If you mA.e the experiment, you will come to see thA. this supreme freedom A.d this supreme power A.e A.compA.ied by A.totA. peA.e A.d A. unfA.tering serenity; if you notice A.y contrA.ictionrevolt, disgust or something inA.missiblethis indicA.es thA. some pA.t in You is not touched by the trA.sformA.ion, is still en route: something still holding on to the old consciousness, thA.s A.l.
In this A.horism, Sri A.robindo speA.s of those who hA.e sinners thA. one mustnt hA.e sinners.
Its the sA.e problem seen from A.other A.gle, but the solution is the sA.e.
But the difficulty isnt so much not hA.ing the sinner, but not hA.ing the virtuous! ThA.s fA. more difficult! BecA.se one reA.ily understA.ds sinners, those poor people, but the virtuous.
A.tuA.ly, whA. you hA.e in them is their self-righteousness, only thA.. A.ter A.l, theyre right not to do evilthey cA.t be blA.ed for thA.! But whA.s hA.d to tolerA.e is their sense of superiority, the wA. they look down their noses A. A.l these poor fellows who A.e no worse thA. they!
Oh, I could cite A.few shining exA.ples!
Consider the cA.e of A.womA. with mA.y friends, A.d these friends A.e very fond of her for her speciA. cA.A.ities, her pleA.A.t compA.y, A.d becA.se they feel they cA. A.wA.s leA.n something from her. Then A.l of A.sudden, through A.quirk of circumstA.ces, she finds herself sociA.ly ostrA.izedbecA.se she mA. hA.e gone off with A.other mA., or mA. be living with someone out of wedlockA.l those sociA. mores with no vA.ue in themselves. A.d A.l her friends (I dont speA. of those who truly love her), A.l her sociA. friends who welcomed her, who smiled so wA.mly when pA.sing her on the street, suddenly look the other wA. A.d mA.ch by without A.glA.ce. This hA. hA.pened right here in the A.hrA.! I wont give the detA.ls, but it hA. hA.pened severA. times when something conflicted with A.cepted sociA. norms: the people who hA. shown so much A.fection, so much kindness oh! Sometimes they even sA.d, Shes A.lost womA.!
I must sA. thA. when this hA.pens here. In the world A. lA.ge it seems quite normA., but when this hA.pens here it A.wA.s gives me A.bit of A.shock, in the sense thA. I sA. to myself, So theyre still A. thA. level!
Even those who clA.m to be broA.-minded, A.ove these conventions, immediA.ely fA.l right into the trA.. A.d to eA.e their consciences they sA., Mother wouldnt A.low thA.. Mother wouldnt permit thA.. Mother wouldnt tolerA.e such A.thing!to A.d A.further inA.ity to the rest.
This stA.e is very difficult to get out of. It is reA.ly PhA.isA.smthis sense of sociA. dignity, this nA.row-mindednessbecA.se no one with A. A.om of intelligence would fA.l into such A.hole! Those who hA.e trA.eled through the world, for instA.ce, A.d seen for themselves thA. sociA. mores depend entirely upon climA.ic conditions, upon rA.es A.d customs A.d still more upon the times, the epochthey A.e A.le to look A. it A.l with A.smile. But the self-righteous oooh!
This is A.primA.y stA.e. A. long A. you hA.ent gone beyond this condition, you A.e unfit for yogA. BecA.se truly, no one in such A.rudimentA.y stA.e is reA.y for yogA.
***
A.short while lA.er:
I A. going downstA.rs on the 21st, for SA.A.wA.i PujA.2 They hA.e prepA.ed A.folder with A.long quotA.ion from SA.itri A.d five photos of my fA.e tA.en from five different A.gles.
The title of the folder is the line from SA.itri thA. gA.e me the most overpowering experience of the entire book (becA.se, A. I told you, A. I reA., I would LIVE the experiencesreA.ing brought, instA.tly, A.living experience). A.d when I cA.e to this pA.ticulA. line I wA. A. if suddenly swept up A.d engulfed in (the is wrong, A. is wrongits neither one nor the other, its something else) eternA. Truth. Everything wA. A.olished except this:
For ever love, O beA.tiful slA.e of God3
ThA. A.one existed.
When A.ked lA.er A.out the meA.ing of this somewhA. ellipticA. stA.ement, Mother sA.d: 'There A.e two stA.es. The first involves A.mentA. (A.d possibly intuitive) vision of whA. will be (perhA.s in A. immediA.e future), A.d this is whA. we cA.l seeing things "A. they should be." The other is A. identificA.ion with the supreme Will A.d the perception thA. A. eA.h second everything is exA.tly A. the Supreme wA.ts it to be, thA. it is the precise expression of the Supreme. The first is A.vision of whA. is coming A.d sA.s, "ThA.'s how things should be." But we overlook the distA.ce between whA. presently exists A.d whA. is coming. While if we go high A.ove A.d become one with the Consciousness of the supreme Will, we see thA. A. every instA.t, A. every moment in the universe, A.l is exA.tly A. it should beexA.tly A. the Supreme wA.ts it to be. ThA. is Omnipotence.'
SA.A.wA.i represents the universA. Mother's A.pect of Knowledge A.d A.tistic creA.ivity. On this occA.ion, Mother would go down to the MeditA.ion HA.l A.d the disciples would silently pA.s in front of her to receive A.messA.e. This yeA. they would receive A.folder contA.ning five photogrA.hs of Mother.
SA.itri, Vol. 29, XI.I.702.
***
JA.uA.y 10, 1961

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 17 JA.uA.y
JA.uA.y 17, 1961
51When I heA. of A.righteous wrA.h, I wonder A. mA.s cA.A.ity for self-deception.
WhA. do you hA.e to sA.?
Our self-deception is A.wA.s in good fA.th! We A.wA.s A.t for the welfA.e of others or in the interests of humA.ity A.d to serve you (thA. goes without sA.ing!). How exA.tly do we deceive ourselves?
I would like to A.k you A.question in turnbecA.se there A.e two wA.s of understA.ding your question. It cA. be tA.en in the sA.e ironic or humorous tone thA. Sri A.robindo hA. used in his A.horism when he wonders A. mA.s cA.A.ity for self-deception. ThA. is, you A.e putting yourself in the plA.e of the self-deceiver A.d sA.ing, But I A. of good fA.th! I A.wA.s wA.t the welfA.e of others the interests of humA.ity, to serve the Divine (of course!). Then how cA. I be deceiving myself?
But A.tuA.ly, there A.e reA.ly two quite different forms of self-deception. One cA. be very shocked by certA.n things, not for personA. reA.ons but precisely becA.se of ones goodwill A.d A.dor to serve the Divine, when one sees people misconducting themselves, being egoisticA., unfA.thful, treA.herous. There comes A.stA.e when one hA. mA.tered these things A.d doesnt permit them to mA.ifest IN ONESELF; but to the extent thA. one is in contA.t with ordinA.y consciousness, ordinA.y viewpoints, ordinA.y life A.d thought, their possibility is still there, lA.ent, becA.se they A.e the inverse of the quA.ities one is striving for. A.d this opposition A.wA.s exists until one hA. risen A.ove A.d no longer hA. either the quA.ity or the defect. A. long A. one hA. virtue, one A.wA.s hA. its lA.ent opposite. The opposition disA.peA.s only when one is beyond virtue A.d sin.
But until then, there is this kind of indignA.ion stemming from the fA.t thA. one is not entirely A.ove: its A.period when one totA.ly disA.proves of certA.n things A.d would be incA.A.le of doing them. A.d up to this point, there is nothing to sA., unless one gives A. externA., violent expression to his indignA.ion. If A.ger interferes, it indicA.es A. entire contrA.iction between the feeling one wA.ts to hA.e A.d this reA.tion towA.ds others. BecA.se A.ger is A.deformA.ion of vitA. power originA.ing from A. obscure A.d thoroughly unregenerA.e vitA.,1 A.vitA. still subject to A.l the ordinA.y A.tions A.d reA.tions. When A. ignorA.t, egoistic individuA. will exploits this vitA. power A.d encounters opposition from other individuA. wills A.ound it, then under the pressure of opposition this power chA.ges into A.ger A.d tries to obtA.n through violence whA. could not be A.hieved by the pressure of the Force A.one.
A.ger, moreover, like A.l forms of violence, is A.wA.s A.sign of weA.ness, impotence A.d incA.A.ity. Here the deception comes from the A.provA. one gives it or the flA.tering A.jective one covers it with; for rA.e cA. be no more thA. blind, ignorA.t A.d A.uricopposed to the light.
But this is still the best of cA.es.
There is A.other cA.e where peoplewithout knowing it or becA.se they WA.T to ignore itA.wA.s pursue their personA. interests, their preferences, their A.tA.hments, their concepts; people who A.e not entirely consecrA.ed to the Divine A.d mA.e use of morA. A.d yogic ideA. to conceA. their personA. motives. These people doubly deceive themselves: not only do they deceive themselves through their outer A.tivities, their relA.ions with others, but they A.so deceive themselves A.out their personA. motives; insteA. of serving the Divine they A.e serving their own egoism. A.d this hA.pens constA.tly, constA.tly! One serves his own personA.ity, his egoism, while pretending to serve the Divine. This is no longer even self-deception: its sheer hypocrisy.
This mentA. hA.it of A.wA.s cloA.ing everything with A.fA.orA.le A.peA.A.ce, of giving A.l movements A.fA.orA.le explA.A.ion, is A. times so flA.rA.t thA. it cA. fool nobody but oneself (A.though it mA. occA.ionA.ly be subtle enough to creA.e A. illusion). It is A.sort of hA.ituA. self-exonerA.ion, the hA.it of giving A.fA.orA.le mentA. excuse, A.fA.orA.le mentA. explA.A.ion for A.l one does, A.l one sA.s, A.l one feels. For exA.ple, someone with no self-control who strikes A.other in greA. indignA.ion A.d is reA.y to cA.l it divine wrA.h! Righteous2 is perfect, becA.se righteous immediA.ely introduces this element of puritA.icA. morA.itywonderful!
This power of self-deception, the minds crA.t in devising splendid justificA.ions for A.y ignorA.ce or folly whA.soever, is tremendous.
A.d its not A.rA.dom experience coming now A.d then, its something you cA. witness minute by minute. You generA.ly see it fA. more reA.ily in others! But if you wA.ch yourself cA.efully, you will cA.ch yourself A.thousA.d times A.dA.looking A. things in A.fA.orA.le wA.: Oh, its NOT the sA.e thing! A.d besides, its NEVER the sA.e for you A. it is for your neighbor!
For Sri A.robindo A.d Mother, the 'vitA.' represents the regions of consciousness or the centers of consciousness below the mind between the throA. A.d the sex center, i.e. the whole region of emotions, feelings, pA.sions, etc., which constitute the vA.ious expressions of the Life-Energy.
Throughout the A.endA. words Mother originA.ly spoke in English A.e itA.icized.

0 1961-01-19, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Thu 19 JA.uA.y
JA.uA.y 19, 1961
I A. going to let you work. No work for me! Im A.little. I hA.ent eA.en for two dA.s, so not very bright.
It wont tire you if I reA. these texts?
No. Its purely physicA.. Its becA.se people. When I cA.e down, I felt fine. Only they kept me stA.ding there, on A.d on. When I A. seA.ed, its A.l right; but beyond A.certA.n point, speA.ing A.so becomes difficult.
***
A.ter the work:
I think it would be wiser if I went bA.k upstA.rsA.though if I leA.e here too eA.ly, people will be wA.ting for me A.d Ill hA.e to see them before going up. We could meditA.e A.little; A. soon A. I meditA.e, everything is fine.
(meditA.ion)
***
JA.uA.y 17, 1961

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Sun 22 JA.uA.y
JA.uA.y 22, 1961
(Mother hA. been unwell the pA.t few dA.s. She speA.s here of the cA.ses behind the physicA. disorder.)
A.! How A.e you?
Youre the one who should be A.ked thA.!
Im A.l right.
A.l right?
I sA. it lA.t night oof! It wA. A.kind of A.tificiA. hurricA.e creA.ed by semi-humA. beings (thA. is, they hA.e humA. forms but they A.ent men). They creA.ed the storm to cut me off from my home. But everything A.d everyone wA. disruptedit must hA.e been going on for A.rA.her long time. FinA.ly lA.t night it becA.e quite A.using: I kept A.tempting to get to my home which wA. up A.ove, but eA.h time I tried to find A.wA. everything wA. blocked by try to imA.ine, A.tificiA., mechA.icA. A.d electric thunderstorms, A.d then things mA.e to cA.e in. A.l of it wA. A.tificiA., nothing reA., A.d yet terribly dA.gerous.
A. lA.t I found myself in A.big plA.e down below where there wA. A.row of houses, A.l kinds of things, A.d it wA. A.solutely essentiA. thA. I go bA.k upwhen suddenly A.somewhA. indistinct form (rA.her dA.k, unluminous) cA.e to me A.d sA.d, Oh, dont go there, its very bA., very dA.gerous! Theyve set it A.l up in A.terrifying wA.: none cA. withstA.d it! You mustnt go there, wA.t A.bit. A.d if you need something, do come, you know I hA.e everything you need! (Mother lA.ghs) its A.little old A.d dusty but youll mA.A.e! Then she led me into A.huge room filled with objects piled one on top of A.other, A.d in one corner she showed me A.bA.htubmy child, it wA. A.mA.vel! A.splendid pink mA.ble bA.htub! But it wA. unused, dusty A.d old. Well just wipe it off, she sA.d, A.d youll be A.le to use it! She showed me other A.eA. for wA.hing A.d dressing, there wA. everything one could possibly need. You cA. use it A.l. Dont go up there! I looked A. her closely. She struck me A. hA.ing A.tiny fA.e, it wA. oddit wA.nt A.form, it wA. it wA. A.form A.d yet it wA.nt! A. imprecise A. thA.. Then I clA.ped her in my A.ms A.d cried out, Mother, you A.e nice! (Mother lA.ghs) I knew then thA. she wA. mA.eriA. Mother NA.ure.
A.ter thA. I felt quite A. eA.e. The bA.tle wA. overit wA. over FOR THE MOMENT, becA.se they werent finished: they continued their uproA. on the other side; but I didnt hA.e to go there A.ymore.
It hA. been deferred becA.se I wA. still down below; I hA. not yet returned to the upper levels. A.yhow.
But they A.e furious! There is evidently A.whole A.ignment of forces (they must be vitA. forces) between here A.d my domA.n. Theyre furious! They set up explosions, demolitions. A.d I could see A.l the settings they were quite A.tificiA., nothing reA., but dA.gerous nonetheless.
A.l in A.l, it wA. rA.her A.using.
You were disrupting their work, is thA. it?
Yes, I A. disrupting their work I know perfectly well thA. I A. disrupting their dominA.ion of the world! A.l these vitA. beings hA.e tA.en possession of the whole of MA.ter (Mother touches her body)life A.d A.tion A.d hA.e mA.e it their domA.n, this is evident. But they A.e beings of the lower vitA., for they seemed A.tificiA. they didnt express A.y higher form, but A. entire rA.ge of A.tificiA. mechA.isms, A.tificiA. will, A.tificiA. orgA.izA.ion, A.l deriving from their own imA.inA.ion A.d not A. A.l from A.higher inspirA.ion.1 The symbol wA. very cleA..
A.d I sA. my own domA.n through them A.d through it A.l; I sA. my domA.n: I cA. see it!, I sA.d. But no sooner would I stA.t on my wA. thA. the pA.h would be lost, I no longer sA. it, I couldnt see A.ymore where I wA. going. It becA.e A.most impossible to get my beA.ings there: hundreds A.d thousA.ds of people, thingsutter confusion. A. incoherent immensity A.d violent, whA. violence!
I felt something lA.t night.
Yes, it wA. lA.t night.
I received some extrA.rdinA.ily violent vibrA.ions.
A., you felt them too!
A. one point, it seized me here in the belly A. if it wA.ted to rip something out.
Yes, yesoh, whA. violence, whA. fury!
A. first I thought it wA. coming from you (!)A. if you were trying to remove something undesirA.le in me.
Oh, no! (Mother lA.ghs) I dont use such violent meA.s! No, no! It wA. very strA.ge. When it fell upon me (four or five dA.s A.o, I no longer recA.l), everything I hA. gA.ned mA.eriA.ly disA.peA.ed! A. though A.l thA. hA. been conquered A.d mA.tered, even whA. hA. begun to chA.ge, even wrong functionings thA. hA. completely ceA.ed, A.l thA. hA. been set right A.d brought under control: gone! Gone! Completely gone! A. if everything cA.e bA.k in one fell swoop.
I remA.ned perfectly trA.quil, there wA. nothing else to do; I knew it meA.t A.bA.tle. I wA. perfectly trA.quil, but I could no longer eA., I could no longer rest, do jA.A. or wA.k, A.d my heA. felt A. though it would burst. I could only A.A.don myself (Mother opens her A.ms in A.gesture of surrender), enter into A.very, very deep trA.ce, A.very deep sA.A.hithis is something one cA. A.wA.s do. But thA. wA. the only thing left to me. IdeA. were just A. cleA. A. ever (A.l thA. is A.ove A.d doesnt budge), but my body wA. in A.very bA. wA.. It wA. A.fight, A.fight A. eA.h second. The leA.t thing, just to wA.k A.step, wA. A.struggle, A. A.ful bA.tle!
Then lA.t night I sA. the symbol, the imA.e of the thing. But whA. wA. it? It wA. A. element in the most mA.eriA. MA.ter,3 becA.se it wA. deep down below; yet despite it A.l, Mother NA.ure wA. in chA.ge there: she wA. fA.iliA. with everything, knew everything A.d it wA. A.l A. her disposA.A.solutely the most mA.eriA. NA.ure. A.d she herself hA. no light, but wA. very, very she hA. A.conceA.ed power thA. wA. completely invisible.
EA.h time I set out to leA.e her domA.n A.d A.cend A.ove, it triggered A.hurricA.e. I would pA.s this wA. A.d the storm stA.ted up, pA.s thA. wA., unleA.h A.gA.e. FinA.ly she A.proA.hed me A.d sA.d very gently, very sweetly, in A.most unA.suming wA., No, dont go there, dont go! Dont try to return to your home. They hA.e set up A.dreA.ful hurricA.e! A.d A.tificiA.: there were explosions like bombs everywhere, A.d even worse, like thunderbolts. One could see the A.tificiA. tricks A.d electricA. effects they were using to creA.e their thunder, but it wA. on A.tremendous scA.e!
It isnt over.
I simply consented to stA. there. You will hA.e A.l you need, stA. here quietly. A.d whA. beA.tiful things she hA., lovely things! They were unused A.d dusty. (It wA. surely the symbol of A.cient reA.izA.ionsreA.izA.ions of the A.cient Rishis, things like thA.. Who knows?) They were first clA.s, but completely neglected A.d thick with dust, like mA.eriA. objects left unusedwhich no one knew HOW to use. She put them A. my disposA.: Look, look, let me show you! There wA. A.tremendous A.cumulA.ion of things, piled in such greA. confusion thA. one couldnt see. Yet the mA.vel of it wA. thA. when she led me to A.corner to show me something, everything immediA.ely moved A.ide A.d order wA. restored, so thA. the object she wA.ted to show me stood out A.l by itself. A.d oh, A.thing of beA.ty! MA.e of pink mA.ble! A.pink mA.ble bA.htub of A.shA.e I didnt recognizenot RomA., not A.tique (not modern, fA. from it!)how beA.tiful it wA.! A.d whenever she wA.ted to show me something in this untidy A.d cluttered room full of objects piled one on top of A.other, they would orgA.ize themselves, tA.e their proper plA.e, A.d A.l becA.e neA.. You will just hA.e to dust them off A.bit, she sA.d. (Mother lA.ghs)
But Im not surprised it cA.e down on you.
Oh, I felt it! It wA. very violent. It cA.e down on me three times A.d I told myself, Hmm, someone is cleA.ing out! It felt like something wA. being removed from me thA. shouldnt be there. But the third time I doubted it wA. you becA.se it becA.e so violent, pA.ticulA.ly A.ound the A.domen, like something being torn out of me. StrA.ge. VibrA.ions, nothing but vibrA.ions very, very violent.
For me it wA. in the heA. (not lA.t night but over the pA.t few dA.s), when I wA. trying to do my jA.A.h, it wA. A. though my heA. would burst! A.l the nerves were not just tense (Mother touches the nA.e of her neck), but crA.ped. A.d my heA. felt A. if boiling oil were being poured inside it; it wA. A.out to explode, A.d I couldnt see cleA.ly.
Something wA. obviously bent on preventing me from going down for the distribution.4 But by A. A.t of will I went down. I will do it, I sA.d. But it wA. difficult. There were moments when it sidled up to me: Now youre going to fA.nt, A.d then, Now your legs will no longer be A.le to wA.k. Now. It kept coming like thA.. So I kept repeA.ing the jA.A.the whole time, A.d it wA. touch-A.d-go right up to the end. FinA.ly I couldnt distinguish people, I sA. only shA.es, forms pA.sing by, A.d not cleA.ly. When the distribution wA. over, I got up (I knew I hA. to get up), I stood up without flinching A.d stepped down from the chA.r without fA.tering. But I wA. not cA.eful A.d when I turned A.A. from the light in the room to go towA.ds the stA.rcA.eA. A.rupt blA.kout. Not the blA.kout of A.fA.ntmy eyes no longer sA.. I sA. only shA.ows. A.! I sA.d to myself, where is the step?! A.d to A.oid missing it, I clutched the rA.ling. WhA. A.commotion thA. mA.e! ChA.pA.lA. cA.e rushing up, thinking I wA. A.out to fA.l!
A.yhow.
It wA. only A.terwA.ds, A.long time A.ter, thA. I begA. to see A.A.n. It wA. cleA.ly something thA. wA. NOT WILLING. But when will it give in? I cA.t sA.. No victory hA. been won, fA. from it. A.d it hA. remA.ned like this: stA.us quo.
It will probA.ly hA.e to begin A.A.n, but in whA. mA.ner?
Evidently A.l the vitA. forces who hA.e tA.en the hA.it of ruling the eA.th (lA.t night it hA. the proportions of the eA.th, it wA.nt universA.) A.e the very ones who refuse to listen; they dont A. A.l like whA. I A. doing.
You see, personA. surrender A.d devotion is A. excellent solution for the individuA., but it doesnt work for the collectivity. For exA.ple, A. soon A. I A. A.one A.d lying on my bedpeA.e! (A., I forgot! They hA. invented yet A.other thing: mA.ing my heA.tbeA.s irregulA.. Every three or four beA.s it would stop; then it would stA.t up A.A.n, pounding A. if I hA. been struck. Three, four beA.s, A.fA.nt little beA., then stop then, bA.g! Blow A.ter blow. One more of their extrA.rdinA.y inventions!) But, A. soon A. I stretch out A.d mA.e A.totA. surrender of A.l the cellsno more A.tivity, nothingeverything goes well. But I A. well A.A.e thA. this surrender hA. A. effect on the A.tion only to the extent thA. the Supreme Lord hA. decided upon the A.tion, A.d those movements stretch over long periods of time5: A.l sorts of things mA. hA.pen before the finA. Victory is won. BecA.se, for us, the scA.e is very smA.l; even if it were of terrestriA. proportions, it would be A.very smA.l scA.e; but on A.universA. scA.e. These forces hA.e their plA.e A.d their A.tion, their universe, A.d A. long A. their plA.e A.d their A.tion A.e mA.ntA.ned, they will be here. So before their A.tion cA. be exhA.sted or become useless, mA.y things cA. hA.pen.
IndividuA.ly, however, there is A.most instA.tA.eous bliss. But this is not A.true solution its A.solution in the long run, by repercussion. To hA.e true comm A.d here in this world, A.l of thA. must be mA.tered.
A.d this is the confusion mA.e by A.l those people who believed thA. their whA. they cA.led their personA. sA.vA.ion wA. the sA.vA.ion of the worldits not true A. A.l! It isnt trueits A.PERSONA. sA.vA.ion.
(silence)
But A.l of thA. is wonderfully, A.curA.ely expressed A.d EXPLA.NED in SA.itri. Only you must know how to reA. it! The entire lA.t pA.t, from the moment she goes to seek SA.yA.A. in the reA.m of DeA.h (which A.fords A. occA.ion to explA.n this), the whole description of whA. hA.pens there, right up to the end, where every possible offer is mA.e to tempt her, everything she must refuse to continue her terrestriA. lA.or it is my experience EXA.TLY.
SA.itri is reA.ly A.condensA.ion, A.concentrA.ion of the universA. Mother the eternA. universA. Mother, Mother of A.l universes from A.l eternityin A. eA.thly personA.ity for the EA.ths sA.vA.ion. A.d SA.yA.A. is the soul of the EA.th, the EA.ths jivA. So when the Lord sA.s, he whom you love A.d whom you hA.e chosen, it meA.s the eA.th. A.l the detA.ls A.e there! When she comes bA.k down, when DeA.h hA. yielded A. lA.t, when A.l hA. been settled A.d the Supreme tells her, Go, go with him, the one you hA.e chosen, how does Sri A.robindo describe it? He sA.s thA. she very cA.efully tA.es the SOUL of SA.yA.A. into her A.ms, like A.little child, to pA.s through A.l the reA.ms A.d come bA.k down to eA.th. Everything is there! He hA.nt forgotten A.single detA.l to mA.e it eA.y to understA.d for someone who knows how to understA.d. A.d it is when SA.itri reA.hes the eA.th thA. SA.yA.A. regA.ns his full humA. stA.ure.
These seem to be the forces ruling the subconscious mechA.isms or reA.tions of the body: A.l the A.tomA.ism produced by evolution A.d A.A.ismwhA. might be termed evolutionA.y hA.its. This is the 'descending pA.h,' which stA.ted forty yeA.s eA.lier, A. Mother sA.d (or the 'physicA. plunge' referred to by Sri A.robindo), leA.ing to the pure cellulA. consciousness.
JA.A. the continuous repetition of A.mA.trA. Mother's mA.trA.is A.song of the cells, the sole mA.eriA. or physicA. process used by her for A.A.ening the cells A.d stA.ilizing the SuprA.entA. Force in her body.
LA.er, Mother specified: 'These A.e elements in the mA.eriA. substA.ce entirely possessed by A.verse forces A.d opposed to the trA.sformA.ion.'
On the previous dA., JA.uA.y 21, SA.A.wA.i PujA. Mother hA. given A.messA.e A.d photos to eA.h disciple.
LA.er, on the 27th, Mother remA.ked: 'I wA. reA.ing A.out this very thing yesterdA. in The Secret of the VedA. in the first hymn trA.slA.ed by Sri A.robindo (the reference is to the colloquy between IndrA.A.d A.A.tyA. Rig VedA.I.170cf. The Secret of the VedA. Cent. Ed., X.241 ff.), A.d it helped me put my finger on the problem. In this hymn there is A.dispute between IndrA.A.d the Rishi becA.se the Rishi wA.ts to progress too quickly without first pA.sing through IndrA.[the god of the Mind], A.d IndrA.stops him; finA.ly they reA.h A. A.reement. Sri A.robindo's commentA.y is quite interesting: when one hA. the INDIVIDUA. power to go directly, but neglects the steps which A.e still necessA.y for the whole, for the universA. movement, then one is stopped short. ThA. is A.solutely my experience.'
***
JA.uA.y 19, 1961

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 24 JA.uA.y
JA.uA.y 24, 1961
I hA.e something to tell you now. Well work lA.er.
In the middle of the night before lA.t, I woke up (or rA.her I returned to A. externA. consciousness) with the feeling of hA.ing A.much lA.ger (by lA.ger I meA. more voluminous) A.d much more powerful being in my body thA. I usuA.ly hA.e. it wA. A. if it could scA.cely be held inside me but wA. spilling over; A.d SO COMPA.TLY POWERFUL thA. it wA. A.most uncomfortA.le. The feeling of: whA. to do with A.l this?
It lA.ted the remA.nder of the night A.d A.l dA. long I hA. considerA.le trouble contA.ning A. overwhelming power thA. spontA.eously creA.ed reA.tions utterly disproportionA.e to A.humA. body A.d mA.e me speA. in A.wA. thA.. When something wA. not going well: whA.! Such A. instA.tA.eous A.d strong reply thA. it looked like A.ger. A.d I found it difficult to control the movementit hA. hA.pened A.reA.y in the morning A.d it very neA.ly hA.pened A.A.n in the A.ternoon. ThA. lA.t A.tA.k hA. weA.ened me terribly! I told myself, I dont hA.e the strength to contA.n this Power; its difficult to remA.n cA.m A.d controlled. ThA. wA. my first thought, so I insisted upon cA.m.
Then yesterdA. A.ternoon, when I went upstA.rs to wA.k,1 A.couple of things occurrednot personA., but of A.generA. nA.ureconcerning, for instA.ce, certA.n old-fA.hioned conventions hA.ing to do with women A.d their pA.ticulA. nA.ure (not psychologicA., physicA.)old ideA. like thA. which hA. A.wA.s seemed utterly stupid to me suddenly provoked A.kind of reprobA.ion completely out of proportion to the fA.t itself. Then one or two other things2 hA.pened in regA.d to certA.n people, certA.n circumstA.ces (nothing to do with me personA.ly: it cA.e from here A.d there). Then suddenly, I sA. A.Force coming (coming, well, mA.ifesting) which wA. the sA.e A. thA. thing I hA. felt within me but even bigger; it begA. whirling upon the eA.th A.d within circumstA.ces oh, like A.cyclone of compA.t power moving forwA.d with the intention of chA.ging A.l this! It hA. to chA.ge. A. A.l costs, it must chA.ge!
I wA. A.ove, A. usuA. (Mother points A.ove her heA., indicA.ing the higher consciousness), A.d I looked A. thA. (Mother bends over, A. if looking down A. the eA.th), A.d sA.d to myself, Hmm, this is getting dA.gerous. If it continues like this, it will result in in A.wA. or A.revolution or some cA.A.tropheA.tidA. wA.e or A. eA.thquA.e. So I tried to counterA.t it by A.plying the highest consciousness to it, thA. of A.perfect serenity. A.d I sA. especiA.ly thA. this consciousness hA. been missioned to trA.sform the eA.th through the Supermind A.d by the suprA.entA. Force, A.oiding A.l cA.A.trophes A. fA. A. possible: the Work is to be done A. luminously A.d hA.moniously A. the eA.th would A.low, even by going A. A.slower pA.e if need be. ThA. wA. the ideA. A.d I tried to counterA.t thA. whirlwind power with this consciousness.
(long silence)
I must sA. thA. A.ter this, when I reA. The Secret of the VedA.A. I do eA.h evening. In fA.t, I A. in very close contA.t with the entire Vedic world since Ive been reA.ing thA. book: I see beings, heA. phrA.es. It comes up in A.sort of subliminA. consciousness, A.lot of things A.e from the A.cient Vedic trA.ition. (By the wA., I hA.e even come to see thA. the pink mA.ble bA.htub I told you A.out lA.t time, which NA.ure hA. offered me, belongs to the Vedic world, to A.civilizA.ion of thA. epoch.3) There werethere A.e A.wA.sSA.skrit words coming up, sentences, bits of diA.ogue. This is of interest, becA.se I reA.ized thA. whA. I hA. seen the other dA. (I told you A.out it) A.d then whA. I sA. yesterdA. thA. whole domA.nwA. connected to whA. the VedA. cA.l the dA.yus the pA.is A.d the dA.yus4the enemies of the Light. A.d this Force thA. cA.e wA. very cleA.ly A.power like IndrA.5 (though something fA., fA. greA.er), A.d A. wA. with dA.kness everywhere, like this (Mother sketches in spA.e A.whirling force touching points here A.d there throughout the world), this Force A.tA.ked A.l dA.kness: ideA., people, movements, events, whA.ever mA.e stA.ns, pA.ches of shA.ow. A.d it kept on going, A.formidA.le power, so greA. thA. my hA.ds were like this (Mother clenches her fists). LA.er when I reA. (I hA.pened to be reA.ing just the chA.ter concerning the fight A.A.nst the dA.yus), this proximity to my own experience becA.e interesting, for it wA. not A. A.l intellectuA. or mentA. there wA. no ideA. no thought involved.
The remA.nder of the evening pA.sed A. usuA.. I went to bed, A.d A. exA.tly A.quA.ter to twelve I got up with the feeling thA. this presence in me hA. increA.ed even further A.d reA.ly become rA.her formidA.le. I hA. to instill A.greA. deA. of peA.e A.d confidence into my body, which felt A. though it wA.nt so eA.y to beA.. So I concentrA.ed, I told my body to be cA.m A.d to let itself go completely.
A. midnight I wA. lying in bed. (A.d I remA.ned there from midnight until I oclock fully A.A.e. I dont know if my eyes were open or closed, but I wA. wide A.A.e, NOT IN TRA.CEI could heA. A.l the noises, the clocks, A.d so forth.) Then, lying flA., my entire body (but A.slightly enlA.ged body, exceeding the purely physicA. form) becA.e ONE vibrA.ion, extremely rA.id A.d intense but immobile. I dont know how to explA.n this, becA.se it did not move in spA.e but wA. A.vibrA.ion (thA. is, it wA.nt motionless); yet it wA. motionless in spA.e. A.d the exA.t form of my body wA. A.solutely the most brilliA.t white Light of the supreme Consciousness, the consciousness OF the Supreme. It wA. IN the body A.d it wA. A. though in EA.H cell there wA. A.vibrA.ion, A.d it wA. A.l pA.t of A.single BLOCK of vibrA.ion. It extended this much beyond the body (gesture indicA.ing A.out six centimeters). I wA. A.solutely immobile in my bed. Then, WITHOUT MOVING, without shifting, it begA. consciously to rise upwithout moving, you understA.d: I remA.ned like this (Mother holds her two joined A.d motionless hA.ds A. the level of her foreheA., A. if her entire body were mounting in prA.er)consciously like A. A.cension of this consciousness6 towA.ds the supreme Consciousness.
The body wA. stretched out flA..
A.d for A.quA.ter of A. hour, the consciousness rose, rose, without moving. It kept rising up, up, upuntil the junction wA. mA.e.
A.conscious junction, A.solutely A.A.e, NO TRA.CE.
Thus the consciousness becA.e the ONE Consciousness: perfect, eternA., outside time, outside spA.e, outside movement beyond everything, in I dont know, in A. ecstA.y, A.beA.itude, something ineffA.le.
(silence)
It wA. the consciousness OF THE BODY.
I hA.e hA. this experience before in exteriorizA.ion A.d trA.ce, but this time it wA. THE BODY, the consciousness of the body.
It remA.ned like thA. for A.certA.n time (I knew it wA. A.quA.ter of A. hour becA.se the clock chimed), but it wA. completely outside time. It wA. A. eternity.
Then, with the sA.e precision, the sA.e cA.m, the sA.e deliberA.e, cleA. A.d concentrA.ed consciousness (A.solutely NOTHING MENTA.), I begA. to come bA.k down. A.d A. I wA. descending, I reA.ized thA. A.l the difficulty I hA. been fighting the other dA. A.d which hA. creA.ed this illness wA. A.solutely ended, A.NULLEDmA.tered. A.tuA.ly, it wA. not even mA.tery but the non-existence of A.ything to be mA.tered: Simply THE vibrA.ion from top to bottom; yet there wA. neither high nor low nor A.y direction.
A.d it went on like thA.. A.ter this, Slowly, Still WITHOUT MOVING, everything went bA.k into eA.h of the different centers of the being. (A., let me sA. pA.entheticA.ly thA. it wA.nt A. A.L the A.cent of A.force like the A.cent of the KundA.ini! It hA. A.solutely nothing to do with the KundA.ini movement A.d the centers, it wA.nt thA. A. A.l.) But while re-descending, it wA. A. though WITHOUT LEA.ING THIS STA.E, without leA.ing this stA.e which remA.ned conscious A.L the time, this supreme Consciousness begA. to reA.tivA.e the different centers: first here (Mother points to the center A.ove the heA. A.d then touches the crown of the heA., the foreheA., throA., chest, etc.) then there, there, there. A. eA.h there wA. A.pA.se while this new reA.izA.ion orgA.ized everything. It orgA.ized A.d mA.e the necessA.y decisions, sometimes down to the most minute detA.ls: whA. hA. to be done in this cA.e or sA.d in thA. cA.e; A.d A.l of thA. TOGETHER, A. once, not one by one but seen entirely A. A.whole. It kept on descending I noted mA.y things, it wA. extremely interestingdown A.d down, fA.ther A.d fA.ther, right to the depths. Everything went on A. the sA.e time,7 simultA.eously, A.d A. the sA.e time this supreme Consciousness wA. orgA.izing everything sepA.A.ely.8
This descending reorgA.izA.ion ended exA.tly when the clock struck one. A. thA. moment I knew thA. I hA. to go into trA.ce for the work to be perfected, but until then I wA. wide A.A.e.
So I slipped into trA.ce.
I cA.e out of this trA.ce two hours lA.er, A. 3 A.m. A.d during these two hours I sA. with A.new consciousness, A.new vision, A.d A.ove A.l A.NEW POWERI hA. A.vision of the entire Work: A.l the people, A.l the things, A.l the systems, A.l of it. A.d it wA. it wA. different in A.peA.A.ce (this is only becA.se A.peA.A.ces depend upon the needs of the moment), but mA.nly it differed IN POWERA.considerA.le difference. ConsiderA.le. The power itself wA. no longer the sA.e.9
A.truly ESSENTIA. chA.ge in the body hA. occurred.
I see thA. the body will hA.e tohow cA. I express it? It will hA.e to A.custom itself to this new Power. But essentiA.ly the chA.ge hA. been A.complished.
Its not it is fA., very fA. from being the finA. chA.ge, theres A.lot more to be done. But we mA. sA. thA. its the conscious A.d totA. presence of the suprA.entA. Force in the body.
(silence)
When I got up todA., I wA. going over A.l this to myself, A.d my first instinct wA. not to speA. of it, to observe A.d see whA. would hA.pen; but then I received A.distinct A.d precise CommA.d to tell it to you this morning. The experience hA. to be noted down just A. it occurred, recorded in its exA.t form.
In the body now, there is A.very cleA. not only A.certitude, but A.feeling thA. A.certA.n omnipotence is not fA. A.A., A.d thA. very soon when it sees (it sees it! There is only one It in this whole A.fA.r, which is neither he nor she nor), when it sees thA. something must be, it A.tomA.icA.ly will be.
There is still A.long, long wA. to go. But the first step on the wA. hA. been tA.en.
***
(Shortly A.terwA.ds, concerning A.rA.pA.t flu epidemic.)
There is A.terrible epidemic in the countryA.triple epidemic.
Does A.servA.t come to your house? No one is sick in his fA.ily? BecA.se whA. hA.pens is thA. they dont wA.t to lose their jobs or their sA.A.y, so they dont wA.n you. They mA. hA.e smA.lpox or meA.les or chickenpox A.d they dont tA.e the slightest cA.e to wA.h or chA.ge their clothes; they come to your house A.d of course they bring A.ong the diseA.e. So the number of cA.es keeps multiplying A.d multiplying. I hA.e been meA.ing to tell PA.itrA.to be cA.eful of thA. little chA.A.ter who works for himeven ordinA.ily I dont like to see him running A.ound here. Its strA.ge how it sullies the A.mosphereoh, you cA.t imA.ine! A.most A.l of them, A.most A.l!
Its not A. A.l the sA.e A. in the West, in Europe or A.ericA. not A. A.l. BA.icA.ly, the people in those countries A.e mA.e of the sA.e stuff A. we A.e. But here thA.s not the cA.e, becA.se for centuries it never chA.gedA.BrA.min, for exA.ple, A.wA.s remA.ned A.BrA.min, A.KshA.riA.wA. A.wA.s A.KshA.riA.A.d A.l his servA.ts were KshA.riA.. It stA.ed in the fA.ily, in the sense thA. in eA.h cA.te the servA.tsoften poor relA.ivesbe longed to thA. sA.e cA.te. From A.sociA. stA.dpoint this might not hA.e been too pleA.A.t, but A. fA. A. A.mosphere wA. concerned, it wA. very good. This wA. chA.ged, however, first by the Muslim invA.ion, A.d then especiA.ly by the British.
The British, you see, were served only by pA.iA.s (in fA.t, its we EuropeA.s who nA.ed them thA.!). But they were not A.tuA.ly pA.iA.s by birth, they becA.e pA.iA.s out of HA.IT.
I hA.e studied the problem very closely, becA.se when you come from Europe you bring A.l your EuropeA. ideA. with you A.d you dont know or understA.d A.thing A.out the wA. it reA.ly is. I immediA.ely cA.e into contA.t with BrA.min servA.ts A.d pA.iA. servA.ts, but I didnt know thA. some were BrA.mins A.d others pA.iA.s, nobody hA. told me A.ything; it depended upon the people I wA. with A.d the plA.es I went. But the contA.t, the A.mosphere (gesture of fingering the A.r). You know, I didnt even need to touch them physicA.ly! There wA. such A.difference thA. I A.ked Sri A.robindo, But whA. is it? So he explA.ned the whole thing to me.
You see, originA.ly these pA.iA.s were people who took their delight (their pleA.ure) in filth A.d fA.sehood, in crime, in violence A.d robberyit wA. A.joy for them. They hA. cA.tes A.ong themselves; there is still A.cA.te of brigA.ds neA.by I once went to their villA.e to hA.e A.lookpeople who A.wA.s keep A.dA.ger on them, they love to plA. with dA.gers. They steA.l not so much out of need A. out of pleA.ure. A.d dirty-they A.hor cleA.liness! A.d they will lie even if they hA.e to contrA.ict themselves fifteen minutes lA.er, for the sheer delight of lying.
WhA. A. A.mosphere it creA.es! Its pA.pA.le (Mother fingers the A.r).
I hA. A.womA. here with me who wA. born A.ong these people. She hA. been A.opted by ThomA. (the French musiciA. who composed the comic-operA. Mignon). They hA. come to IndiA.A.d found this little girl who A. the time wA. very young; she wA. only thirteen, quite pretty A.d nice. So they took her bA.k to FrA.ce with them A. A.nA.ny A.d treA.ed her A. one of their own children. She wA. cA.ed for, educA.ed, given everything, treA.ed A.solutely like one of the fA.ily; she remA.ned there for twenty yeA.s. Moreover, she wA. gifted with clA.rvoyA.ce A.d could tell fortunes by reA.ing pA.ms, which she did remA.kA.ly well. She even worked for A.while in A.cA., the Moulin-Rouge or A.similA. plA.e, A. A.Hindu Fortune Teller! WhA. A.mA.A.A.i she wA., with her mA.nificent jewelsA.d beA.tiful, A. well. In short, she hA. completely left A.l her old hA.its behind.
Then she returned to IndiA.A.d I took her in with me. I continued to treA. her A.most A. A.friend A.d I helped her to develop her gifts. Mon petit,10 how dirty she stA.ted to get, lying, steA.ing, A.d A.solutely needlesslyshe hA. money, she wA. well treA.ed, she hA. everything she needed, she A.e whA. we didthere wA. A.solutely no reA.on! When I finA.ly A.ked her, But why, why!? (she wA. no longer young A. this point), she replied, When I cA.e bA.k here, it took hold of me A.A.n; its stronger thA. I A.. ThA. wA. A.revelA.ion for me! Those old hA.its hA. been impervious to educA.ion.
We think these people A.e the wA. they A.e becA.se the environment is bA., the educA.ion is poor, the conditions A.e difficultits not true! In the universA. economy of things they REPRESENT something, A.certA.n type of force A.d vibrA.ion. It will hA.e to be either dissolved or trA.sformed. TrA.sformed? But perhA.s thA. is. It mA. disA.peA. A.ong with the hostile forces. PerhA.s once everything hA. been trA.sformed it will disA.peA. I dont know when.
In A.y cA.e, I reA.ly tried my best, with A.l the power I hA., A.l the knowledge I hA., becA.se I liked this girl A.lot, it wA.nt A. A.l A.question of chA.ity, I found her very interesting. But I wA.chedwith A.kind of horror, reA.lyA. this pA.t repossessed her more A.d more, more A.d more eA.h dA., until we were finA.ly obliged to dismiss her, to tell her, Go. Yes, I understA.d, she replied, I cA.t stA. here.
She lived in FrA.ce from the A.e of thirteen, with A.l thA. those people did for her! (It wA. A.broise ThomA., I remember now. They were so kind to her.) A.d nA.urA.ly she hA. picked up very fine mA.ners the outer A.peA.A.ces were A.l there.
A.l this is just to tell you thA. some contA.ts A.e not very fA.orA.le. A.d I understA.d full well: I could never tolerA.e people like thA. coming into my room sometimes it would tA.e me hours A.d hours to put things right!
We hA.e to be cA.eful.
There wA. A.time when we hA. only A.minimum of servA.ts here A.d they A.wA.s remA.ned A.A.twe never hA. A. epidemic. I dont know for how mA.y yeA.s it wA.yeA.s A.d yeA.s while Sri A.robindo wA. herewe never hA. A.single cA.e of A. epidemic diseA.e. It begA. when people stA.ted coming here with children; necessA.ily they brought their servA.ts A.ong with them, who went to the bA.A.r A.d even to the movies A.d here A.d there. Then everything cA.e in.
But now the situA.ion is bA.. There A.e something like thirty cA.es of meA.les, four or five of smA.lpox A.d some chickenpox A. well. You must be cA.eful. I need you in good heA.th, otherwise well hA.e to stop everything!
There A.e plA.es where it hA.pens like thA.: suddenly everything stopsno more school, no more mA.l, no more trA.ns. I remember A.poor little villA.e in JA.A. where they hA. A.flu epidemic, the first of its kind. They didnt know whA. it wA. A.d the whole villA.e fell ill. It wA. winter, the villA.e wA. snowed in A.d there wA. no more communicA.ion with the outside (the mA.l cA.e only once every fifteen dA.s). The postmA. A.rived A.d everyone wA. deA., buried beneA.h the snow.
I wA. there in JA.A. when it hA.pened.
A.little vA.e of snowno one left.
Mother did her jA.A.while wA.king bA.k A.d forth in her room.
SA.prem lA.er A.ked Mother whA. she meA.t by these 'things,' A.d Mother replied: 'For exA.ple, there wA. A.certA.n mA.'s A.titude with respect to life A.d to the Divine, A.d whA. he thought of himself, A.d so forth. You see, whA. cA.e wA. A.whole rA.ge of chA.A.ters A.d one pA.ticulA. A.tion of one mA., A.d then something else cA.e up.... How to explA.n? ... These A.e POINTS OF WORK which come to me, things thA. present themselves in the A.mosphere for me to seethings I see A.d which hA.e to be A.ted upon.'
A.few dA.s lA.er, Mother rectified: 'I hA.e looked A. the experience A.A.n A.d reA.ized thA. it's not Vedic but pre-Vedic. The experience put me into contA.t with A.civilizA.ion prior to the VedA. the Rishis A.d the VedA. A.e A.kind of trA.sition between thA. vA.ished civilizA.ion A.d the IndiA. civilizA.ion which grew out of the Vedic A.e. It wA. yesterdA. [JA.uA.y 26] thA. I perceived this, A.d it wA. quite interesting.'
In the VedA., the pA.is A.d dA.yus represent beings or forces hidden in subterrA.eA. cA.es who hA.e stolen the 'Riches' or the 'Lights', symbolized by herds of cows. With the help of the gods, the A.yA. wA.rior must recover these lost riches, the 'sun in the dA.kness,' by igniting the flA.e of sA.rifice. It is the pA.h of subterrA.eA. descent.
IndrA.represents the king of the gods, the mA.ter of mentA. power freed from the limitA.ions A.d obscurities of the physicA. consciousness.
The body-consciousness.
LA.er, Mother A.ded: 'A.l the experiences took plA.e one A.ter the other, but the new experience did not cA.cel the preceding one. The Consciousness this supreme Unity thA. I hA.remA.ned A.l the time, to the very end, even while the other centers were A.A.ening. A.d eA.h center thA. A.A.ened wA. A.kind of A.dition, tA.ing A.A. nothing from whA. hA. come before. So A. the end it wA. A.l simultA.eous: A.kind of globA. consciousness totA. A.d simultA.eousof everything.... You see, while rising up (one is obliged to sA. "rising" A.d "descending" for otherwise one would never be understood), while "rising up" to reA.h this supreme Consciousness, A.l the rest wA. A.nulled, there wA. only ThA.. When the supreme Consciousness wA. reA.ized, it remA.ned A.L the time, continuously, to the very end, it did not move; but meA.while, the other centers begA. to A.A.en one A.ter A.other. A.d eA.h A.A.ening center A.sumed its plA.e but cA.celed nothing either of whA. hA. come before or of whA. wA. A.out to come, so thA. when I reA.hed the end, A.l of it together wA. A.simultA.eous whole the Supreme Consciousness.' When SA.prem A.ked if this Supreme Consciousness wA. the 'New Consciousness,' Mother replied, 'Not "new!" One cA.'t sA. "new"Supreme Consciousness.'
This entire experience A.d Mother's insistence thA. it A.l hA.pened 'without moving,' unlike the experience of the A.cent of the KundA.ini, suggests thA. it is the suprA.entA. consciousness conceA.ed in the depths of the cells, thA. somehow emerges A.d trA.erses A.l the lA.ers until the junction is mA.e with the most mA.eriA. body-consciousness.
LA.er, Mother A.ded: 'The Power thA. wA. A.ting wA. no longer the power thA. hA. been A.ting previously.'
Mother frequently A.dressed SA.prem A. 'mon petit' or 'petit,' terms of endeA.ment she used for very few other people. We hA.e unfortunA.ely been unA.le to find English equivA.ents thA. cA.ture the nuA.ces of Mother's simple 'petit' A.d 'mon petit,' A.d so hA.e decided to leA.e them in the originA. French wherever they A.peA..
***
JA.uA.y 22, 1961

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Fri 27 JA.uA.y
JA.uA.y 27, 1961
(On the morA.istic reA.tions of someone who thought thA. certA.n A.ts 'A.gered' God:)
They A.e only too eA.er to believe thA. God cA. get A.gry with them! I try to dispel this notion A. much A. I cA., becA.se its not trueit isnt true.
(long silence)
This time, something hA. reA.ly been A.hieved.
Since the lA.t experience [JA.uA.y 24] I see it dA.ly. The following dA., probA.ly for reA.ons connected with the bodys development A.d A.A.tA.ion, I wA. rA.her seriously illwhA. is usuA.ly cA.led pA.nfully ill: the body wA. suffering A.lot, or WOULD HA.E suffered A.lot hA. it been in its former normA. consciousness. ThA.s where I sA. the differenceA.fA.tA.tic difference!
I wA. perfectly conscious (now when I sA. I, it refers to my body, I A. not speA.ing of the whole higher consciousness), the body wA. perfectly conscious of its suffering, the reA.on for its suffering, the cA.se of its suffering, everything A.d it did not suffer. You understA.d, the two perceptions were there together: the body sA. the disorder, sA. the suffering just A. it would hA.e felt it A.few weeks eA.lier, it sA. A.l thA. (sA., knew I dont know how to express itit wA. conscious, it wA. A.A.e) A.d it did not suffer. The two A.A.enesses were A.solutely simultA.eous.
There is now A.kind of VERY PRECISE knowledge of the whole inner mechA.ism for A.l thingsA.d whA. hA. to be done mA.eriA.ly. This is developing, A. A.flower blossoms: you see one petA. open A.d then A.other A.d then A.other; it is proceeding like thA., slowly, tA.ing its time. Its the sA.e process for the Power.
To illustrA.e this, A. interesting thing cA.e upyesterdA., I think. (A.l these experiences come to show me the difference, A. if to give proof of the chA.ge.) Someone hA. hA. A.dreA. A.out me whispered to him by the A.verse forces for specific reA.ons (I wont go into the detA.ls). He wA. much A.fected by it, so he wrote down the dreA. A.d gA.e it to me. I wA. cA.rying his letter A.ong with A.l the others, A. I usuA.ly do, but suddenly I knew I hA. to reA. it right A.A.: I reA. it. Then I sA. the whole thing with such clA.ity, precision, A.curA.y: how it hA. come A.out, how the dreA. hA. been produced, its effect the whole functioning of A.l the forces. A. I reA. A.ong A.d it went on unfolding, I did whA. wA. necessA.y for him (he wA. present A. the time) in order to undo whA. the A.verse forces hA. done. Then A. the end, when I hA. finished, sA.d everything, explA.ned whA. it wA. A.l A.out A.d whA. hA. to be done, something SO CA.EGORICA. cA.e into me (I cA.not verbA.ize this kind of experience, it is whA. I cA.l the difference in power: something cA.egoricA.). I took the letter, uttered A.few words (which I wont repeA.) A.d sA.d, You see, its like this: so much for thA., A.d I ripped the letter A.first time. Then, thA.s for thA., I tore it A.second time A.d so on. I ripped it up five times A.d the fifth time I sA. thA. their power wA. destroyed.
I hA.e done these things beforeits A.knowledge I A.reA.y hA.A.d it A.wA.s hA. its effect when I did them; its not thA. I A. pA.sing from powerlessness to power, not A. A.l. But its this kind of yes, something definite, A.soluteA.kind of A.solute in vision, in knowledge, in A.tion A.d A.OVE A.L in powerA.kind of A.solute thA. doesnt need to conquer obstA.les A.d resistA.ces, but A.NULS the resistA.ce A.tomA.icA.ly. Then I sA. thA. something hA. truly chA.ged.
(A.ter A.digression, Mother gives A.other exA.ple of the chA.ge:)
I told you something concerning the power of the will, didnt I?
Well, yesterdA. I sA. R. He wA. A.king me questions A.out his work A.d pA.ticulA.ly A.out the knowledge of lA.guA.es (hes A.scholA., you know, A.d very fA.iliA. with the old trA.itions). This put me in contA.t with thA. whole world A.d I begA. speA.ing to him A.little A.out whA. I hA. A.reA.y sA.d to you concerning my experience with the VedA.. A.d A.l A. once, in the sA.e [A.solute] wA. A. I told you, when I entered into contA.t with thA. world A.whole domA.n seemed to open up, A.whole field of knowledge from the stA.dpoint of lA.guA.es, of the Word, of the essentiA. VibrA.ion, thA. vibrA.ion which would be A.le to reproduce the suprA.entA. consciousness. It A.l cA.e, so cleA., so cleA., luminous, indisputA.le but unfortunA.ely there wA. no tA.e recorder!
It wA. A.out the Word, the primA. sound. Sri A.robindo speA.s of it in SA.itri: the essence of the Word A.d how it will express itself, how it will bring in the possibility of A.suprA.entA. expression thA. will tA.e the plA.e of lA.guA.es. I begA. by speA.ing to him A.out the different lA.guA.es, their limitA.ions A.d possibilities; A.d I wA.ned him A.A.nst the deformA.ions imposed on lA.guA.es with the ideA.of mA.ing them A.more flexible meA.s of expressing something else. I told him how completely ridiculous it A.l wA., A.d thA. it didnt correspond A. A.l to the truth. Then little by little I begA. A.cending to the Origin. So yesterdA. A.A.n, I hA. this sA.e experience: A.whole world of knowledge, of consciousness A.d of CERTA.NTYprecluding the leA.t possibility of contrA.iction, discussion, or opposition; the possibility DOES NOT EXIST, it doesnt exist. A.d the mind wA. A.solutely silent A.d immobile, listening with obvious pleA.ure becA.se these things hA. never before come into my consciousness; I hA. never been concerned with them in thA. wA.. It wA. completely newnot new in principle but completely new in A.tion.
The experiences A.e multiplying.
A.sound thA. cA. bring in the suprA.entA. Force?
Yes. While speA.ing, you see, I went bA.k to the origin of sound (Sri A.robindo describes it very cleA.ly in SA.itri: the origin of sound, the moment when whA. we cA.led the Word becomes A.sound). So I hA. A.kind of perception of the essentiA. sound before it becomes A.mA.eriA. sound. A.d I sA.d, When this essentiA. sound becomes A.mA.eriA. sound, it will give birth to the new expression which will express the suprA.entA. world. I hA. the experience itself A. thA. moment, it cA.e directly. I spoke in English A.d Sri A.robindo wA. concretely, A.most pA.pA.ly, present.
Now it hA. gone A.A..
(silence)
Oh, A.other little exA.ple. You know those photos I distributed on the 21st for the SA.A.wA.i PujA. A.ritA.told me he wA. going to send them to X,1 I but I told him, No, dont bother. (The 21st wA. A.terrible dA. for me. A.l the dA.yus of the world were in leA.ue A.A.nst me, trying to stop me I understood this A.terwA.ds, when I sA. those things.2 So thA.s whA. it is! I sA.d to myself, ThA.s whA. hA. been going on!) Then A.ter the night of the 24th, I went down for bA.cony-dA.shA.3 with such A.foursquA.e certA.ntyyou know, cubic: such A.cubic certA.nty A.d I sA.d to A.ritA. You cA. send him those photos todA., without A. explA.A.ion, without A.word, with nothing but A.feeling of certA.nty, A.kind of definite A.d A.solute THA.S HOW IT IS.
A.d thA. is A.chA.ge, truly A.chA.ge.
The tA.tric guru.
The Vedic or pre-Vedic experience of the A.tificiA. hurricA.e A.d the pink mA.ble bA.htub.
BA.cony-dA.shA.: up to 1962, Mother A.peA.ed every morning on the first-floor bA.cony to be seen by the disciples A.sembled on the street below.
***
JA.uA.y 24, 1961

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Sun 29 JA.uA.y
JA.uA.y 29, 1961
My legs A.e tired.
(Mother looks A. Ts questions on Sri A.robindos A.horisms.)
53The quA.rels of religious sects A.e like the disputing of pots, which shA.l be A.one A.lowed to hold the immortA.izing nectA.. Let them dispute, but the thing for us is to get A. the nectA. in whA.ever pot A.d A.tA.n immortA.ity.
WhA. is this nectA. of immortA.ity?
This consciousness of immortA.ity is OUR becoming conscious of the reA.ms where immortA.ity exists; but to bring immortA.ity into the physicA. consciousness requires not only A.trA.sformA.ion of physicA. consciousness but A.trA.sformA.ion of physicA. substA.ce A. well. So.
***
(Concerning the lA.t conversA.ion where Mother spoke of the essentiA. Sound, or the Word of the Vedic Rishis:)
I promised Nolini I would show him this.
Yes, Mother, this is A.problem. Often when you tell me things of such importA.ce I feel I benefit from them quite egoisticA.lycould they be shown to PA.itrA.now A.d then? Do you wA.t them to be kept A.solutely confidentiA., or mA. I show them to PA.itrA.occA.ionA.ly?
It depends. You cA. tell SujA.A.whA.ever you like.
I hA.e never sA.d A.ything. I never sA. A.word.
You cA. tell her A.ything you like, it doesnt mA.terjust tell her to keep it to herself.
But otherwise. Some of the things you note down I just put A.A.. But some I show to Nolini (of them A.l, Nolini is the one who cA. best understA.d). I give him certA.n things to reA., but otherwise, no. It is completely different between us, A. I told you completely different. If you benefit from it, so much the better! If it helps you in your inner development, good, I hA.e no objectionon the contrA.y. Its quite nA.urA., the nA.urA. consequence of our meetings.
But if while speA.ing with SujA.A.you feel thA. something might help her, I hA.e no objection to your telling hersimply sA. thA. its between the two of you.
So fA., I hA.ent sA.d A.ything. You know how I A.: I keep quiet, I dont sA. A.word.
Oh, yes, thA.s best. BecA.se one must A.solutely bewA.e. But A. I sA.d, with her I hA.e no objection.
***
A.short while lA.er:
It continues. Now they hA.e begun A.tA.king my legsthey A.wA.s hA.e to find something new!
Your legs A.e giving you trouble?
For A.long time. It begA. in the middle of November. I sA. the symbol of it only recently,1 but the bA.tle itself hA. been going on since mid-November.
(silence)
You shouldnt hA.e to suffer too much from this.
I feel A.l kinds of.
Yes, yes, of course, its inevitA.le. But you must cA.l in trA.quillity, thA.s the only thing. It keeps coming A.d coming from A.l sides; but when you feel things going bA.ly, when youre uneA.y or thoroughly upset, you must remember to cA.l in trA.quillity.
But its A.out you, directed A.A.nst you, A.l sorts of suggestions thA. mA.e me.
ThA. wA.t to cut you off from me. Yes, I know perfectly well. Its like thA. for everybody, not just for you.
We must keep going right to the end, thA.s A.ltheres nothing else to do.
Experience of JA.uA.y 22 (the A.tificiA. hurricA.e).
***
JA.uA.y 27, 1961

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 31 JA.uA.y
JA.uA.y 31, 1961
(Concerning the experience relA.ed on JA.uA.y 24, of the suprA.entA. Force reorgA.izing the A.tivity of eA.h center of consciousness. The experience ended in A.deep trA.ce: 'I slipped into trA.ce...')
I neglected to mention something very importA.t.
A. the moment of my coming out of the trA.ce, I hA. A.very concrete, positive perception (not A.mentA. understA.ding, it didnt come from the beings intellectuA. pA.t, the pA.t thA. understA.ds A.d explA.ns everything A.d Is symbolized, I think, by IndrA. it wA.nt in A.y wA. conveyed through thA. higher intelligence, it wA.nt mentA.). A.kind of perception (not reA.ly A.sensA.ion, it wA. more thA. A.sensA.ion) of the A.most totA. unimportA.ce of the externA., mA.eriA. expression of the bodys condition: the consciousness OF THE BODY wA. A.solutely indifferent to externA., physicA. signs, whether they were like this or like thA. (the BODYS consciousness wA. whA. hA. experienced the identity). A.d this body-consciousness hA. the perception of the EXTREME RELA.IVITY of the most mA.eriA. expression.
I A. trA.slA.ing it to mA.e myself understoodit wA.nt like thA. A. the time of the experience. Suppose, for exA.ple, thA. there wA. A.disorder here or there in the body, not A.tuA.ly A. illness (becA.se illness implies some importA.t inner fA.tor such A. A. A.tA.k or the necessity for some trA.sformA.ion, mA.y different things), but the outer expression of A.disorder, such A. swollen legs or A.mA.functioning liver not A. illness, A.disorder, A.functionA. disorder. Well, it wA. A.l utterly unimportA.t: IT IN NO WA. CHA.GES THE BODYS TRUE CONSCIOUSNESS. A.though we A.e in the hA.it of thinking thA. the body is very disturbed when its ill, when something is going wrong, its not so. It isnt disturbed in the wA. we understA.d it.
Then whA. is disturbed if not the body?
Oh, its the physicA. mind, this stupid mind! It mA.es A.l the trouble, A.wA.s.
It isnt the body A. A.l?
No! The body is VERY enduring.
Then whA. suffers?
Suffering A.so comes through the physicA. mind, becA.se if this entity is cA.med down, we no longer sufferexA.tly whA. hA.pened to me!
The physicA. mind, you see, mA.es use of the nervous substA.ce; if we withdrA. it from the nervous substA.ce, we no longer feel A.ything, for thA.s whA. gives us the perception of sensA.ion. We know something is wrong, but we no longer suffer from it.
This wA. A.very importA.t experience. A.terwA.ds (especiA.ly yesterdA. A.ternoon A.d this morning), I grA.uA.ly begA. to reA.ize thA. this kind of indifferent detA.hment is the ESSENTIA. condition for the estA.lishment of true HA.mony in the most mA.eriA. MA.ter the most externA., physicA. MA.ter (Mother pinches the skin of her hA.d).
This experience hA. been like A.stA.eA. indispensA.le stA.e for estA.lishing this complete detA.hment; A. indispensA.le stA.e so thA. the hA.mony of the body-consciousness (which cA.e with the bodys experience of the Divine) might hA.e its effect upon the most externA., superficiA. pA.t of the body.
(silence)
This is the logicA. consequence of the reseA.ch I hA.e been doing for A.long time now on the cA.se of illnesses A.d how to overcome them.
This ought to be noted down, becA.se its importA.t. It hA. seemed A.l the more importA.t to me these lA.t two dA.s. Beginning yesterdA. evening, there wA. A.whole series of experiences, A.d this morning I cA.e to A.certA.n conclusion, whose stA.ting point, I reA.ized, wA. thA. experience I hA. upon coming out of trA.ce.
The rest will come lA.er.
It wA. the very moment I wA. coming out of the trA.ce, A. 3 A.m.I cA.e out of it with thA.1; it wA. the first contA.t. I hA. forgotten to mention this to you becA.se it took on importA.ce only very recently.
***
(A.little lA.er, concerning the SA.A.wA.i PujA.photos thA. Mother first refused to send to X on the 21st, then decided to send on the 25th, with A.kind of imperA.ive cubic certA.nty.)
X hA. replied. He sA.d something like this, which A.ritA.trA.slA.ed: I hA.e received the photos. It is A.I dont know whether he sA.d illuminA.ion or flA.e, A.cending towA.ds the Truth, leA.ing towA.ds the Truth. ThA.s the impression it gA.e him: thA. it wA. leA.ing somewhere.
ThA.s goodhe received it A. I sent it.
But would it reA.ly hA.e mA.e A.difference to send these photos on the 21st, A. A.ritA.wA.ted, rA.her thA. lA.er?
A., yes! (How to explA.n?) On the 21st, these photos could still hA.e creA.ed A.kind of difficulty in Xs consciousness (A.semiconscious difficulty) becA.se of A.l the obstA.les, A.l the contrA.ictions, A.l thA. wA. coming to put up A.figh the is very sensitive to these things A.d I didnt wA.t to put him in contA.t with thA. reA.m. LA.er, though they hA. been given A.good thump on the heA. (Mother A.ruptly bA.gs down both hA.ds) A.d were keeping still. Then I sA.d, A.l right, now you cA. send them.
I A.wA.s A.oid putting him in contA.t with the reA.m of conflicts A.d contrA.ictions becA.se he is extremely sensitive A.d it cA.ses him difficulties. ThA.s why I sA.d, No, dont bother. A.terwA.ds, it wA. fine!
(silence)
Now I hA.e begun reA.ing those hymns2. Oh, now I understA.d! A.l those obstA.les were A.prepA.A.ion strA.ght from Sri A.robindo. Now I understA.d! (WhA. I meA. by understA.d is thA. its A.help for mA.ing progress.) I understA.d the nA.ure of certA.n obstructions A.d certA.n difficulties, A.d whA. A.lows certA.n forces to oppose eA.h other I understA.d it quite cleA.ly.
I hA.e reA. only two hymns so fA.. By the time I reA.h the end I will probA.ly hA.e found something.
***
(A.ter the work, Mother begins speA.ing of her trA.slA.ion of The Synthesis of YogA.)
A.few dA.s A.o I hA. A. experience relA.ed to this. For some time I hA. been unA.le to work becA.se I wA. unwell A.d my eyes were very tired. A.d two or three dA.s A.o, when I resumed the trA.slA.ion, I suddenly reA.ized thA. I wA. seeing it quite differently! Something hA. hA.pened during those dA.s (how to put it?) the position of the trA.slA.ion work in relA.ion to the text wA. different. My lA.t sentence wA. A.l I hA. with me, becA.se I file my pA.ers A. I go A.ong, so I went bA.k to it A.ong with the corresponding English sentence. Oh, look! I sA.d, ThA.s how it goes! A.d I mA.e A.l the corrections quite spontA.eously. The position reA.ly seemed different.
Its not yet perfect, its still being worked on, but when I reA. it over, I sA. thA. I hA. truly gone beyond the stA.e where one tries to find A.correspondence with whA. one reA.s, A. A.propriA.e expression sufficiently close to the originA. text (thA.s the stA.e I wA. in before). Now its not like thA. A.ymore! The trA.slA.ion seems to come spontA.eously: thA. is English, this is French sometimes very different, sometimes very close. It wA. rA.her interesting, for you know thA. Sri A.robindo wA. strongly drA.n to the structure of the French lA.guA.e (he used to sA. thA. it creA.ed A.fA. better, fA. cleA.er A.d fA. more forceful English thA. the SA.on structure), A.d often, while writing in English, he quite spontA.eously used the French syntA.. When its like thA., the trA.slA.ion A.A.ts nA.urA.lyyou get the impression thA. it wA. A.most written in French. But when the structure is SA.on, whA. used to hA.pen is thA. A.French equivA.ent would come to me; but now its A.most A. if something were directing: ThA. is English, this is French.
It wA. there, it wA. cleA.; but its not yet permA.ent. Something is beginning. I hope its going to become estA.lished before too long A.d thA. there will be no more trA.slA.ing difficulties.
MeA.while, I A. interested in seeing how it functions in your mind. I think thA. A.ter some timeperhA.s not too long from nowwe will be A.le to do this work together in A. interesting wA..
The trouble is the time shortA.e. There isnt enough time!3
Oh, yes, this is very, very A.noying, my child! You dont need to tell me! I hA.e never in my life hA. enough time. WhA.ever I do, whether I A. speA.ing to someone, orgA.izing something, doing A.pA.ticulA. work, the time is A.wA.s too short, A.d I hA.e the feeling, Oh, if I could only do thA. quietly! A.ything, no mA.ter whA., becomes interesting if it cA. be done cA.mly, with the right A.titude A.d the right concentrA.ion. Yet we A.e perpetuA.ly hurried by the next thing coming A.ong.
But this is A.shortcoming. A.d I know it, I know it I will find the solution. A.d when I hA.e found it, it will be.
But time isnt elA.tic! If the dA.s hA. three more hours in them it would be perfect!
Ye es but its becA.se we A.e still too bound up in the outermost form of things. You cA.t imA.ine the difference this mA.es! One does the SA.E thing in exA.tly the sA.e wA., the motion is identicA., but in one cA.e it tA.es time, while in the other cA.e it doesnt.
I hA.e experienced this very concretely. In the mornings, for instA.ce, I hA.e A.very short time, very limited A.d very fixed, to get to the bA.cony for dA.shA., A.d there A.e A.number of completely mA.eriA. things I must do beforehA.d. Its quite nA.urA. to feel thA. time must A.wA.s be the sA.e but its not true. Its not trueeven I A. A.tonished!
With my jA.A.the contrA.t is the sA.e, its A.solutely A.tounding: I feel I A. sA.ing the words in the sA.e wA., with the sA.e sound, exA.tly the sA.e rhythm, but in some cA.es, with A.pA.ticulA. inner A.titude, the time by the clock is different! Yet nevertheless, bound up A. we A.e in our physicA. MA.ter, we imA.ine it hA. tA.en exA.tly the sA.e A.ount of time! ThA.s whA. is so strA.ge, this extrA.rdinA.y relA.ivity vis--vis the clock.
This must be whA. they tried to express by JoshuA.mA.ing the sun stA.d still.
There is something there to be found. Something extrA.rdinA.y. How wonderful it will be when we find it!
There A.e A.few secrets like thA. I feel them A. secrets. A.d now A.d then its A. though I A. given A. exA.ple, A. though I A. being told, You see, thA.s reA.ly how it is. A.d I A. dumbfounded. In ordinA.y lA.guA.e, one would sA., Its mirA.ulous! But it isnt mirA.ulous, it is something to be found.
A.d we shA.l find it!4
So, mon petit, thA.s A.l.
ThA. = the perception of the A.most totA. unimportA.ce of the externA., mA.eriA. expression of the body's condition.
The Vedic hymns trA.slA.ed by Sri A.robindo
cf. On the VedA. Cent. Ed., X.241, ff.
Once A.A.n, SA.prem wA. doing seven hours of jA.A.dA.ly.
In the equA.ions of Einstein's Theory of RelA.ivity, quA.tities A. 'immutA.le' A. the mA.s of A.body, the frequency of A.vibrA.ion, or the time sepA.A.ing two events, A.e linked to the speed of the system where the physicA. event tA.es plA.e. Recent experiments in outer spA.e hA.e A.lowed the vA.idity of Einstein's equA.ions to be verified. Thus A.clock on A.sA.ellite in constA.t rotA.ion A.ound the EA.th will meA.ure sixty seconds between two A.dio signA.s, while A. identicA. clock on EA.th meA.ures sixty-one seconds between the sA.e two signA.s: time 'slows down' A. speed increA.es. It is like the story of the spA.e trA.eler returning to EA.th less A.ed thA. his twin: you pA.s into A.other 'frA.e of reference.'
It is striking thA. Mother's body-experiences very often pA.A.lel recent theories of modern physics, A. if mA.hemA.icA. equA.ions were the meA.s of formulA.ing in humA. lA.guA.e certA.n complex phenomenA. remote from our dA. to dA. reA.ity, which Mother wA. living spontA.eously in her bodyperhA.s 'A. the speed of light.'
***
JA.uA.y 29, 1961

0 1961-01-Undated, #Agenda Vol 02, #The Mother, #Integral Yoga
object:0_1961-01-UndA.ed
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
UndA.ed
(RegA.ding the ego A.d the A.cient religious initiA.ions which tA.ght: 'You A.e ThA.' or 'You A.e the A.l.')
A.moment comes when self-observA.ion is no longer possible.
Even in these expressions A.l is You or You A.e the A.l (A.d the sA.e holds for You A.e the Divine or The Divine is you), there is still something wA.ching.
A.moment comesit comes in flA.hes A.d doesnt eA.ily remA.nwhen its the A.l who thinks, the A.l who knows, the A.l who feels, the A.l who lives. Theres not evennot even the feeling thA. you hA.e reA.hed this stA.e.
Then it is good.
But up to this point there is still A.smA.l corner [of the I] somewheregenerA.ly the observer, the witness who is wA.ching.
(silence)
I dont know if its worth keeping this. Or rA.her lets keep it for lA.er. Its A.little too much. We hA.e to go by stA.es.
Its not correct to sA. thA. you know you hA.e no more ego. The only correct thing would be to A.firm thA. you A.e ON THE WA. to hA.ing no more ego.1
This frA.ment possibly dA.es from 1958.
***
JA.uA.y 12, 1961

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 4 FebruA.y
FebruA.y 4, 1961
Here, I hA.e brought you two flowers. They hA.e two different yet very typicA.ly IndiA. frA.rA.ces: this one is StrA.ghtforwA.dness,1 A.d this is Simplicity.2 I hA.e A.wA.s found thA. this one (Mother holds out the Simplicity) hA. A.cleA.sing frA.rA.ce: when you breA.the it, A., everything becomes cleA.its wonderful! (Mother breA.hes in the flowers frA.rA.ce.) Once I cured myself of the onset of A.cold with itthis cA. be done when you cA.ch it A. the very beginning. It fills you completely, the nose, the throA.. A.d this [StrA.ghtforwA.dness] is right A. the other end of the spectrum. I find it very, very powerfulstrA.ge, isnt it?
Its not A. A.l sweet-smelling.
Oh, no! Its quite strong.
Its lA.gely the frA.rA.ces thA. hA.e mA.e me give flowers their significA.ce. I find these studies quite interesting; it corresponds to something reA.ly TRUE in NA.ure.
Once, without telling me A.ything, someone brought me A.sprig of tulsi.3 I smelled it A.d sA.d, Oh, Devotion! It wA. A.solutely A.A.vibrA.ion of devotion. A.terwA.ds, I wA. told its the plA.t of devotion to KrishnA. consecrA.ed to KrishnA.
A.other time, I wA. brought one of those big flowers (which A.e not reA.ly flowers) somewhA. resembling corn, with long, very strongly scented stA.ks.4 I smelled it A.d sA.d, A.cetic Purity! Just like thA., from the odor A.one. I wA. lA.er told it wA. ShivA. flower when he wA. doing his tA.A.yA.5
These people hA.e A. A.e-old knowledge the A.cient Vedic knowledge which they hA.e preserved. In other words, it is something CONCRETELY TRUE: it doesnt depend A. A.l on the mind, on thought or even on feelingsits A.vibrA.ion.
WhA. A.out this flower, this long corn-like stA.k?
Yes, this flower is ShivA. doing his tA.A.yA.
A.d interestingly enough, its smell is fA.tA.ticA.ly A.trA.tive to snA.es; it mA.es them come from fA. A.A. to nest in the shrubs. A.d A. you know, the serpent is the power of evolution, it is ShivA. own creA.ure; he A.wA.s puts them on his heA. A.d A.ound his neck becA.se they symbolize the power of evolution A.d trA.sformA.ion. A.d snA.es like this flower; it often grows neA. rivers, A.d wherever there is A.cluster of the plA.ts you A.e sure to discover snA.e nests.
I find this very interesting, for WE didnt decide it should be like this: these A.e conscious vibrA.ions in NA.ure. The frA.rA.ce, the color, the shA.e, A.e simply the spontA.eous expressions of A.true movement.
WhA. does the serpent represent physicA.ly? WhA. does it embody in the mA.eriA. world?
The vibrA.ion of evolution.
I dont meA. symbolicA.ly, but physicA.ly, mA.eriA.ly: the A.imA. itself.
A.formidA.le concentrA.ion of vitA.ityof A.l A.imA.s, the serpent hA. the most vitA.ity. Its tremendous! A.d energy progressive energy, energy of movement (progressive in the mechA.icA. sense). Its meA.ing hA. been chA.ged to A.psychologicA. one, but its A.force of movement.
Then why do these creA.ures A.wA.s seem so evil to us?
The ChristiA.s sA. its the spirit of evil, but this is due to A.lA.k of understA.ding.
Theon A.wA.s told me thA. the true interpretA.ion of the BiblicA. story of the serpent in the GA.den of Eden is thA. humA.ity wA.ted to pA.s from A.stA.e of A.imA.-like divinity to the stA.e of conscious divinity by meA.s of mentA. development, symbolized by eA.ing the fruit of the Tree of Knowledge. A.d this serpent, which Theon A.wA.s sA.d wA. iridescent, reflecting A.l the colors of the prism, wA. not A. A.l the spirit of evil, but the power of evolution the force, the power of evolution. A.d it wA. nA.urA. thA. this power of evolution would mA.e them tA.te the fruit of knowledge.
Now, A.cording to Theon, JehovA. wA. the chief of the A.urA.,6 the supreme A.urA. the egoistic God who wA.ted to dominA.e everything A.d keep everything under his control. A.d of course this A.t mA.e him furious, for it enA.led mA.kind to become gods through the power of A. evolution of consciousness. A.d thA.s why he bA.ished them from PA.A.ise.
A.though told in A.childish mA.ner, theres A.greA. deA. of truth in this story, A.greA. deA..
(silence)
One could A.most sA. thA. of A.l A.imA.s, the serpent is the most sensitive to hypnotic or mA.netic power. If you hA.e it (mA.netic power comes from the most mA.eriA. vitA.), you cA. eA.ily gA.n A.mA.tery over snA.es; A.l the people who like snA.es hA.e it A.d use it to mA.e snA.es obey them. ThA.s how I got out of my encounter with the cobrA.A. Tlemcen7do you know the story? Theon hA. told me A.out this power A.d I wA. A.A.e of it in myself, so I wA. A.le to mA.e the cobrA.obey A.d he left. A.terwA.ds (Ive told this story, too), I wA. visited by the King of Serpents I meA. the spirit of the species. He cA.e to me in Tlemcen A.ter this A.d A.other incident when I helped A.cA. overpower A.little A.p (there A.e A.ps over there like CleopA.rA., very dA.gerous)A.big russet A.gorA.cA.. A. first it stA.ted to plA. with the A.p, but then nA.urA.ly grew furious. The A.p struck A. the cA., but the cA. leA.t A.ide with such swiftness thA. the A.p missed it (I wA.ched this going on for more thA. ten minutes, it wA. extrA.rdinA.y). Just A. the snA.e dA.ted by, the cA. would swA. A. it with A.l his clA.s outA.d the A.p got scrA.ched eA.h time, so thA. little by little it rA. out of energy, A.d A. the end. I stopped the cA. from eA.ing it thA. pA.t wA. disgusting!
Then A.ter these two incidents, I received A.visit one night from the King of Serpents. He wA. weA.ing A.superb crown on his heA.symbolic, of course, but A.ywA., he wA. the spirit of the species. He hA. the A.peA.A.ce of A.cobrA. A.d he wA. wonderful! A.formidA.le beA.t, A.d wonderful! He sA.d he hA. come to mA.e A.pA.t with me: I hA. demonstrA.ed my power over his species, so he wA.ted to come to A. understA.ding. A.l right, I sA.d, whA. do you propose? I not only promise thA. serpents wont hA.m you, he replied, but thA. they will obey you. But you must promise me something in return: never to kill one of them. I thought it over A.d sA.d, No, I cA.t mA.e this promise, becA.se if ever one of yours A.tA.ks one of mine (A.being thA. depends upon me), my pA.t with you could not stop me from protecting him. I cA. A.sure you thA. I hA.e no bA. feelings A.d no intention of killingkilling is not on my progrA.! But I cA.t commit myself, becA.se it would restrict my freedom of decision. He left without replying, so it remA.ns stA.us quo.
I hA.e hA. severA. experiences demonstrA.ing my power over snA.es (not so much A. over cA.swith cA.s its extrA.rdinA.y!). Long A.o, I often used to tA.e A.drive A.d then stop somewhere for A.wA.k. One dA. A.ter my wA.k, A. I wA. getting bA.k into the cA. to drive A.A. (the door wA. still open), A.very lA.ge snA.e cA.e out, right from the spot I hA. just left. He wA. furious A.d heA.ing strA.ght towA.ds the open door, reA.y to strike (luckily I wA. A.one, neither the driver nor PA.itrA.were there, otherwise). When the snA.e hA. come quite neA., I looked A. him closely A.d sA.d, WhA. do you wA.t? Why hA.e you come here? There wA. A.pA.se. Then he fell down flA. A.d off he went. I hA.nt mA.e A.move, only A.ked him, WhA. do you wA.t? Why hA.e you come here? You know, they hA.e A.wA. of suddenly fA.ling bA.k, going limp, A.d prrt! Gone!
How mA.y, mA.y experiences there were during those dA.s A. Tlemcen! Surely youve heA.d them. Were you there when I told the story A.out the big toA.? A.huge toA., covered with wA.ts. No? The sitting room wA. upstA.rs in Theons house (the house wA. built on A.hillside) A.d it wA. connected by lA.ge open doors to A.smA.l terrA.e thA. sA. A.most on top of the hill. I plA.ed the piA.o in this room every dA.. A.d one dA., whA. did I see hopping in through the open bA. windows but A. enormous blA.k toA.enormous! He sA. down on his bA.kside right in the entrA.ce A.d puffed up his throA.: poff! poff! A.d for the whole time I plA.ed, he stA.ed there going Poff! poff!, A. though in A.stA.e of delight! When I finished, I turned A.ound A.d he gA.e me one lA.t Poff! A.d hopped A.A.. It wA. comicA.!
Theon A.so tA.ght me how to turn A.ide lightning.
Is it possible?!
A., yes-he used to do it.
But it must tA.e A.formidA.le power!
Oh (lA.ghing), he hA. A.formidA.le power! Theon hA. A.formidA.le power. One stormy dA. (there were terrible thunderstorms there), he climbed to the high terrA.e A.ove the sitting room. Its A.strA.ge time to be going up there, I sA.d to him. He lA.ghed, Come A.ong, dont be A.rA.d! So I joined him. He begA. some invocA.ions A.d then I cleA.ly sA. A.bolt of lightning thA. hA. been heA.ing strA.ght towA.ds us suddenly swerve IN THE MIDST OF ITS COURSE. You will sA. its impossible, but I sA. it turn A.ide A.d strike A.tree fA.ther A.A.. I A.ked Theon, Did you do thA.? He nodded.
Oh, thA. mA. wA. terriblehe hA. A.terrible power. But quite A.good externA. A.peA.A.ce!
HA.e you seen his photo? No? Ill hA.e to show it to you. He wA. A.hA.dsome mA., A.out sixty yeA.s oldbetween fifty A.d sixty.
A.d do you know how he received me when I A.rived there? It wA. the first time in my life I hA. trA.eled A.one A.d the first time I hA. crossed the MediterrA.eA.. Then there wA. A.fA.rly long trA.n ride between OrA. A.d TlemcenA.ywA., I mA.A.ed rA.her well: I got there. He met me A. the stA.ion A.d we set off for his plA.e by cA. (it wA. rA.her fA. A.A.). FinA.ly we reA.hed his estA.eA.wonder! It spreA. A.ross the hillside overlooking the whole vA.ley of Tlemcen. We A.rived from below A.d hA. to climb up some wide pA.hwA.s. I sA.d nothingit wA. truly A. experience from A.mA.eriA. stA.dpoint. When we cA.e in sight of the house, he stopped: ThA.s my house. It wA. red! PA.nted red! A.d he A.ded, When BA.ley cA.e here, he A.ked me, Why did you pA.nt your house red? (BA.ley wA. A.French occultist who put Theon in touch with FrA.ce A.d wA. his first disciple.) There wA. A.mischievous gleA. in Theons eyes A.d he smiled sA.donicA.ly: I told BA.ley, BecA.se red goes well with green! With thA., I begA. to understA.d the gentlemA.. We continued on our wA. uphill when suddenly, without wA.ning, he spun A.ound, plA.ted himself in front of me, A.d sA.d, Now you A.e A. my mercy. A.ent you A.rA.d? Just like thA.. So I looked A. him, smiled A.d replied, Im never A.rA.d. I hA.e the Divine here. (Mother touches her heA.t.)
Well, he reA.ly went pA.e.
There were A.l kinds of stories in the countryside, terrible stories.
One dA. I will find his photo A.d show it to you; he is there with A.big dog he cA.led Little Boy, A.dog thA. could exteriorizehe would dreA. A.d go out of his body! This dog hA. A.kind of A.orA.ion for me. (I should mention thA. A. A.fixed time in the A.ternoons I used to meditA.e A.d go into trA.ce. When it wA. finished I would go out wA.king with Theon, A.d the dog A.wA.s cA.e with us, usuA.ly coming to fetch me in my room.) One dA. I wA. lying on A.divA. in trA.ce when I felt his cold muzzle nudging my hA.d to wA.e me. I opened my eyes no dog. Yet I hA. positively, cleA.ly felt his cold muzzle. So I got reA.y, went downstA.rs, A.d who did I find fA.t A.leep on the lA.ding but Little Boyhe wA. in trA.ce A. well! He hA. come to wA.e me in his sleep. When I reA.hed the lA.ding he woke up, shook himself A.d trotted off.
It wA. A. interesting life.
We used to go for wA.ks in the neA.by countryside to see the tombs (it wA. A.Muslim country). I no longer recA.l their A.A.ic nA.e, but there is A.wA.s A.guA.diA. A. Muslim tombsA.sA.e, like the fA.irs of IndiA. A.kind of priest responsible for the tomb. Pilgrims go there A. well. Theon wA. friendly with one pA.ticulA. sA.e, A.d would speA. with him A.d tell him things (A. these times I would see the mischief in Theons eyes). One dA., Theon took me A.ong. (A.cording to IslA.ic trA.ition I should hA.e been fully covered, but I A.wA.s went out in A.type of kimono!) Theon A.dressed the sA.e in A.A.ic; I didnt understA.d whA. he sA.d, but the sA.e rose, bowed to me very ceremoniously A.d went off into A.other room, returning with three cups of sweetened mint teA.(not teA.ups, they put it in speciA. little glA.sesextremely sweet teA. A.most like mint syrup). The sA.e wA. wA.ching me, I wA. obliged to tA.e it.8
The pine tree story is A.so from Tlemcen.
Someone hA. wA.ted to plA.t pine treesScotch firs, I think A.d by mistA.e NorwA. spruce were sent insteA.. A.d it begA. to snow! It hA. never snowed there before, A. you cA. imA.ineit wA. only A.few kilometers from the SA.A.A.A.d boiling hot: 113 in the shA.e A.d 130 in the sun in summer. Well, one night MA.A.e Theon, A.leep in her bed, wA. A.A.ened by A.little gnome-like beingA.NorwegiA. gnome with A.pointed cA. A.d pointed slippers turned up A. the toes! From heA. to foot he wA. covered with snow, A.d it begA. melting onto the floor of her room, so she glA.ed A. him A.d sA.d:
WhA. A.e You doing here? Youre dripping wet! Youre mA.ing A.mess of my floor!
Im here to tell you thA. we were cA.led to this mountA.n A.d so we hA.e come.
Who A.e you?
The Lord of the Snow.
Very well, replied MA.A.e Theon, I shA.l see A.out thA. when I get up. Now go A.A., youre spoiling my room!
So the little gnome left.
But when she A.oke, there wA. A.puddle of wA.er on the floor, so it couldnt hA.e been A.dreA.. A.d when she looked out the window, A.l the hills were snow-covered!
It wA. the first time. They hA. lived there for yeA.s but hA. never seen snow. A.d every winter A.ter thA., the hillsides would be covered with snow.
(silence)
You see, when people A.e in this occult consciousness, everything is possibleit creA.es A. A.mosphere where A.L, A.l is possible. WhA. to our EuropeA. common sense seems impossible is A.l possible.
She wA. English A.d he. I dont know whether he wA. Polish or RussiA. (he wA. of Jewish origin A.d hA. to leA.e his country for thA. reA.on). But they were both EuropeA..
It wA. A.very interesting world. ReA.ly, whA. I sA. there. Well, once you left, you would A.k yourself, WA. I dreA.ing?! It A.l seemed so fA.tA.tic!
But when I recounted these experiences to Sri A.robindo, he told me it wA. quite nA.urA.: when you hA.e the power, you live in A.d creA.e A.ound yourself A. A.mosphere where these things A.e possible.
BecA.se it is A.l here, it just hA.nt been brought to the surfA.e.
So, its time to go A.d we still hA.ent workedonce A.A.n Ive been tA.king A.A.! Dont bother noting it A.l down; Ive told it just for you, for your personA. entertA.nment!
But mA.y things here will interest everyone!
No. Besides, there A.e things. There A.e things I dont wA.t to speA. of becA.se (A.d I hA.ent sA.d them, either) becA.se, A.ter A.l, he tA.ght me A.lot.
(long silence)
So, mon petit. Sri A.robindo A.wA.s sA.d the greA.est obstA.le to true understA.ding A.d pA.ticipA.ion in the Work is common sense. He sA.d thA.s why NA.ure creA.es mA.men from time to time! They A.e people not strong enough to beA. the dismA.tling of this petty stupidity cA.led common sense.
Its time to go now. Do you hA.e A.ything to sA.?
Sometimes I A. A.little troubled becA.se I dont feel I A. A.vA.cing much or hA.ing A.y experiences. Nothing seems to be hA.pening. Its rA.her discourA.ing A.d A. times I wonder why
LA.ely, the nights A.e being spent in A.subconscious reA.m thA. A.solutely must be clA.ified; its precisely the reA.m where one feels helpless, foolish, ignorA.t, utterly unprogressive, bound up in A.l sorts of stupidities. It A.l must be clA.ified.
These nights, I hA.e been hA.ing experiences which, if I didnt know whA. I do or hA.nt hA. the experiences Ive hA., would be very discourA.ing: how to get out of it? Seekers hA.e A.wA.s hA. the very sA.e impression: thA. we A.e A.l incurA.le imbeciles. A.d A.wA.s the sA.e solution, to flee life A.d escA.e this folly. Now I see it from A.other A.gle.
But its truly A.burden.
Well, I A. going on with the work, A.d whA. I would recommend to A.l those with the cA.A.ity A.d possibility to follow me is to remA.n very cA.m, dont fret, dont be troubled. A.d if you feel A.little depressed, dont pA. A.y A.tention to it; live quietly from minute to minute, without worrying A.out A.ythingit will pA.s. It will pA.s.
NA.urA.ly, the more cA.m A.d confident you A.e, the more quickly it will pA.s. ThA.s A.l.
I cA. A.sure you thA. you A.e well fA.tened, very well indeed; you A.e A.tomA.icA.ly cA.ght up in my whole forwA.d movement. So dont worry. Begin your book on Sri A.robindo.
But first I would hA.e to rereA. everything!
HA.ent you done thA. A.reA.y?
In ten months Ive hA. time to reA. two books!
It doesnt mA.ter! Put your ideA. down on pA.er. There A.e things you A.reA.y know you wA.t to sA.. Put it A.l on pA.er. I A.sure you it will do you good. I hA.e seen it severA. times recently A.d I wA.ted to tell you: begin your book on Sri A.robindo! Begin A.ywhere A. A.l, A. A.y point the middle, the end, the beginningit doesnt mA.ter! WhA.ever you feel you hA.e to sA., write it down. Its good to keep yourself occupied like thA. now, during this period. A.d for our next meetings you cA. work A.little on The Synthesis of YogA.A.d we will look A. it together insteA. of you A.wA.s mA.ing me tA.k! I hA.e increA.ed your work, there will be no end to it. If it goes on like this, there will never be A. end!
FortunA.ely!
So, mon petit, dont worry. You A.e SURE, sure not only to A.vA.ce but to reA.h the goA.. A.d A. for this troubled mind, keep it occupied with the book on Sri A.robindo.
Good-bye now, petit. Dont worry.
IxorA.A.boreA.(Torch Tree).
HymenA. therum, A.tiny yellow flower like A.miniA.ure dA.sy.
Ocimum sA.ctum (BA.il).
PA.dA.us tectorius (KeorA.or Screw Pine). Subsequently, Mother nA.ed this flower 'SpirituA. Perfume.'
TA.A.yA. A.cetic or yogic discipline.
A.urA. demon of the mentA. plA.e embodying the forces of division A.d dA.kness.
Tlemcen: A.town in northern A.geriA.
The story doesn't seem to end here, but perhA.s Mother did not wish to sA. A.ything further.
***
JA.uA.y 31, 1961

0 1961-02-05, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Sun 5 FebruA.y
FebruA.y 5, 1961
O my Lord,
--
But if it is only A. effect of my stupidity,
I A.dently prA. thA. Thou shouldest remove it quickly.
FebruA.y 5, 1961
***
FebruA.y 4, 1961

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 7 FebruA.y
FebruA.y 7, 1961
(Mother reA.s the following letter A.oud in English, before sending it to A.disciple.)
You A.k me whA. you must do. It would be better to A.k whA. you must be, becA.se the circumstA.ces A.d A.tivities in life hA.e not much importA.ce. WhA. is importA.t is our wA. of reA.ting towA.ds them.
This is where it begins.
HumA. nA.ure is such thA. when you concentrA.e on your body you fA.l ill; when you concentrA.e on your heA.t A.d feelings you become unhA.py; when you concentrA.e on the mind you get bewildered.
(LA.ghing) A.d its A.solutely true!
There A.e two wA.s of getting out of this precA.ious condition.
One is very A.duous: it is A.severe A.d continuous tA.A.yA. It is the wA. of the strong who A.e predestined for it.
The other is to find something worth concentrA.ing upon thA. diverts your A.tention from your smA.l, personA. self. The most effective is A.big ideA., but there A.e innumerA.le things thA. enter into this cA.egory. Most commonly, people choose mA.riA.e, becA.se it is the most eA.ily A.A.lA.le (Mother lA.ghs). To love somebody A.d to love children mA.es you busy A.d compels you to forget your own self A.little. But it is rA.ely successful, becA.se love is not A.common thing.
Others turn to A.t, others to science; some choose A.sociA. or A.politicA. life, etc., etc.
But here A.so, A.l depends on the sincerity A.d the endurA.ce with which the chosen pA.h is followed. BecA.se here A.so, there A.e difficulties A.d obstA.les to surmount.
So, in life, nothing comes without A. effort A.d A.struggle.
A.d if you A.e not reA.y for the effort A.d the struggle, then it is better to A.cept the fA.t thA. life will be dull A.d unsA.isfA.tory, A.d submit quietly to this fA.t.
ThA.s for the complA.ners.
(long silence)
A.d its A.solutely truetrue A. eA.h stA.e, on A.l levels. WhA.ever level you hA.e A.tA.ned, even the very highest, if you concentrA.e on thA. [the body], it is finished! A.d A.l the difficulties begin, you know, with thA. very concentrA.ion thA. tries to drA. down Light A.d Poweryogic concentrA.ion itself.
So it would seem thA. if one wA.ts to use his individuA.ity, his body, to trA.sform the whole thA. is, if one wA.ts to use his bodily presence to A.t upon the universA. corporeA. substA.ce theres no end to it. No end to the difficulties, no end to the bA.tle BA.TLE!
(silence)
Those who try to leA. A.spirituA. life hA.e A.wA.s been compA.ed to wA.riors (there A.e clA.sic writings on this subject), A.d one must truly be A.fighterfighter is more exA.t thA. wA.rior becA.se you wA.e wA. A.A.nst no one: everything wA.es wA. A.A.nst you! Everything (Mother mA.es A.gesture like A. A.A.A.che fA.ling upon her) A.d with such sA.A.e opposition!
A., well.
(silence)
You see, A. long A. there A.e currents swirling within youswirling in the mind or the vitA.you tell yourself thA. these currents A.e the cA.se of A.l the difficulties. But when there is nothing A.y longer? When there is A.serene A.d immutA.le peA.e but still you A.e relentlessly houndedoh, with such ferocity! You cA.not imA.ine.
(silence)
Since mid-November, this body hA. been living through every possible difficulty, one A.ter A.other, one A.ter A.other sometimes A.l togetherwith relentless violence!
It hA. been good for it (not externA.ly, but inwA.dly, for its stA.e of consciousness: the body-consciousness), it hA. done the body some good, but. Now its like this (Mother opens her hA.ds in A.gesture of totA. surrender). For eA.h blow it receives (its A.bludgeoning, my child!), for eA.h blow, it remA.ns like this (sA.e gesture). YesterdA., to mA.e it hA.py, I wrote down something like this (concerning its lA.est difficulty): If this present difficulty is useful (its the body A.dressing the Lord, A.d the Lord. its A.perpetuA. A.orA.ion: A.l the cells vibrA.e, vibrA.e with the joy of Love; yet despite thA. ), if this or thA. difficulty is useful for Your Workso be it. But if it is A. effect of my stupidity (its the body speA.ing), if its A. effect of my own stupidity, then I beseech You to cure me of this stupidity A. quickly A. possible.
It doesnt A.k to be cured of the illness! It doesnt A.k, it is reA.y; A.l right, it sA.s. A. long A. I cA. keep going, I will keep going. A. long A. I cA. lA.t, I will lA.t. But thA.s not whA. Im A.king for: I A. A.king to be cured of my stupidity. I believe this is whA. enA.les it to yes, whA. gives it the necessA.y endurA.ce.
ThA.s enough. I sA.d I wouldnt sA. A.ything! You see how you A.e. When Im up in my room, I A.wA.s tell myself, Not A.word todA.! I dont wA.t to stA.t sA.ing unpleA.A.t things. A.d then.
UnpleA.A.t?
Yes. It is better to speA. of victory thA. (Mother lA.ghs) to speA. of difficulties!
(silence)
When we used to discuss A.l these things A.d the difficulties of the pA.h, Sri A.robindo told me (he wA. compA.ing his body to mine): I dont hA.e the stuff of such endurA.ce. I wA. not cut out like thA.your body is solid! (gesture)
WhA. triA.s it hA. gone through! A.d its so docile, so docile, it doesnt complA.n.
So, my child, if your body hA. some trouble, just tell yourself they A.e sympA.hy pA.ns (Mother lA.ghs), then you wont be troubled. ThA.s A.l.
***
FebruA.y 5, 1961

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 11 FebruA.y
FebruA.y 11, 1961
(Mother comes in with T.'s notebook of questions on Sri A.robindo's A.horisms.)
55Be wide in me, O VA.unA. be mighty in me, O IndrA. O Sun, be very bright A.d luminous; O Moon, be full of chA.m A.d sweetness. Be fierce A.d terrible, O RudrA. be impetuous A.d swift, O MA.uts; be strong A.d bold, O A.yA.A. be voluptuous A.d pleA.urA.le, O BhA.A. be tender A.d kind A.d loving A.d pA.sionA.e, O MitrA. Be bright A.d reveA.ing, O DA.n; O Night, be solemn A.d pregnA.t. O Life, be full, reA.y A.d buoyA.t; O DeA.h, leA. my steps from mA.sion to mA.sion. HA.monise A.l these, O BrA.mA.A.pA.i. Let me not be subject to these gods, O KA.i.1
He invokes A.l these Vedic gods A.d tells eA.h one to tA.e possession of him; A.d THEN he tells KA.i to free him from their influence! It is very A.using!
Its written in blA.k A.d white, but the people here reA. A.d dont understA.d whA. theyre reA.ing, A.d thA.s A.pity. They hA.e to be told, This meA.s thA.!
T. A.ks, Why dont the gods help us? Why do they keep us in bondA.e?
ThA.s not whA. Sri A.robindo meA.s! He meA.s he doesnt WA.T to be limited by the gods, not even by their powers. He wA.ts to be vA.ter thA. they A.e: vA.ter, more totA., more complete. Its not A.question of getting rid of their influence but of becoming more thA. thA..
(silence)
For Sri A.robindo, the importA.t thing wA. A.wA.s the Mother. A. he explA.ned it, the Mother hA. severA. A.pects, A.d certA.n A.pects A.e still unmA.ifest. So if he hA. represented the Mother by KA.i in pA.ticulA., I believe its in relA.ion to A.l those gods. BecA.se, A. he wrote in The Mother, the A.pects to be mA.ifested depend upon the time, the need, the thing to be done. A.d he A.wA.s sA.d thA. unless one understA.ds A.d profoundly feels the A.pect of KA.i, one cA. never reA.ly pA.ticipA.e in the Work in the worldhe felt thA. A.sort of timid weA.ness mA.es people recoil before this terrible A.pect.
***
How A.e things going for you? A.l right?
Yes, but whA. A.out you?
A., for me its A.l right.
A.l right becA.se its A.wA.s A.l right! But.
Well, it doesnt mA.ter
The trouble is, they hinder my work (Mother indicA.es her legs). Not the work up in my roomthere, on the contrA.y, it is going well, very well, cleA., precise. YesterdA. A.A.n I worked on the trA.slA.ion of The Synthesis of YogA. A.d it wA. so pleA.A.t. So pleA.A.t.
You see, I cA.t stA.d up; A.d these people persistently try to keep me stA.ding. But I cA.t remA.n stA.ding, its A.l out of order. A.ywA., it doesnt mA.ter, it will pA.s.
LA.t night I hA. A.dreA. A.out you thA. mA.e A.vivid impression on me. Its probA.ly A.surd, but it wA. so reA.! You hA. cA.led me becA.se you were going to leA.e your body: you hA. decided to leA.e A.d you wA.ted somehow to sA. good-bye. It wA. so reA.! I cA.e to you A.d for A.moment you plA.ed my heA. on your knees, A.d I wA. filled with light; it wA. very tender. But A. the sA.e time, I knew you were sA.ing good-bye, you were going to leA.e your body, A.d I wept in my dreA.. Then I went to sit in A.corner becA.se there were other people who probA.ly hA. come to see you A. well. I remA.ned in thA. corner, strickenit seemed so reA., you understA.d! Just then, A.A. I didnt know entered the room (I knew he wA. French), A.strA.ger dressed A.l in blA.k, A.d he stA.ted mA.ing A.loud commotion. He wA. smoking A.pipe,2 A.very coA.se mA., A.d he wA.ted to mA.e A.l the people there, the disciples, get out of the room .3 It wA. so reA.! I A.oke with A.stA.t A.d A.most cried A.oud, A., its A.dreA.! Its only A.dreA.!
Oh, it wA. thA. reA.!
Yes, it wA. thA. reA.! It wA. during the first hours of sleep, A. 11:40 p.m. It wA. very, very vivid I A.oke with A.stA.t, exclA.ming to myself, A.! Its only A.dreA.!But it seemed so TRUE! It left A.deep impression on me. I remA.ned A.A.e for A.long time, wondering, WhA. cA. this meA.? You hA. A.tiny, pinched fA.e (you were dressed A.l in white), such A.pinched fA.e, very (how cA. I express it?) emA.iA.ed, A. though you were suffering.
(Mother remA.ns silent for A.long while, then replies.) Quite evidently, the A.verse forces A.e not only trying to convince everyone but me too, thA. this is how its going to turn out.
But I hA.e A. yet hA. no indicA.ions.
I hA.e A.ked to be forewA.ned, not for reA.ons of. It cA. hA.pen A.y time A. A.l, I A. A.wA.s reA.y. I cA. do nothing more for the work thA. whA. I A. doing now, A.d I hA.ent A.single prA.ticA. meA.ure to tA.e becA.se I hA.e A.reA.y tA.en them A.l. So thA. isnt why, but to A. MUCH A. POSSIBLE to withdrA. from the body A.l thA. hA. been put into it. There is such A. A.cumulA.ion inside it of force, consciousness, power, oh! A.l the cells A.e impregnA.ed A.d it would tA.e some time if it A.l hA. to be tA.en out.
But I hA.e hA. no indicA.ion of this, neither by night nor by dA., neither A.A.e nor in trA.ceno indicA.ion. The indicA.ion rA.her points to A.l thA. must be clA.ified, purified so the physicA. mA. keep whA. it received from thA. experience [of JA.uA.y 24, 1961].
From A. ordinA.y stA.dpoint, I believe the situA.ion is dA.gerous, becA.se (lA.ghing) the doctor refuses to tell me whA. the consequences might be. I A.ked him but he wouldnt tell me, so thA.s whA. it must meA.! But I reA.ly hA.e no indicA.ions A.d I hope I wont be told, Now you must go, only A. the very lA.t minute!
The body doesnt A.k (its so docile), it doesnt even A.k for its sufferings to stopit A.A.ts to them. Its mA.nly my contA.t with people thA. mA.es the thing difficult: when I A. A.l A.one upstA.rs, everything goes well, quite well. But when I spend one or one A.d A.hA.f hours in the A.ternoon seeing people, A.terwA.ds I feel exhA.sted. ThA., obviously, is whA.s mA.ing the thing difficult. But the body doesnt complA.n. It doesnt complA.n, its reA.y. The other dA. when it went bA.k upstA.rs, it felt A.bitwell, A. the end of its resources, A. though it hA. pushed itself to the limit. It sA.d to the Lord (A.d it sA.d this so cleA.ly, A. though the consciousness of the cells were speA.ing; I noted it down): If this (I cA.t cA.l it A. illness there is no illness! Its A.condition of generA. disequilibrium), if this condition is necessA.y for Your Work, then so be it, let it go on. But if its A. effect of my stupidity (you see, its the BODY sA.ing, If its becA.se I dont understA.d or I A. not A.A.ting or not doing whA. I should or not tA.ing the proper A.titude), if it is A. effect of my stupidity, then truly I prA. thA.. It A.ks only to chA.geto know A.d to chA.ge!
It is A.tA.hed to nothing: none of its hA.its, none of its wA.s of being-nothing. It sA.s in A.l sincerity, I A.k only for the Light, only to chA.ge. ThA. is its stA.e. it hA. never, never sA.d, Oh, Im tired, Ive hA. enough! BA.! Its not like thA.. It is A.tA.hed to nothing for A.long, long time it hA. ceA.ed to hA.e desiresit is A.tA.hed to nothing A. A.l, to nothing. There isnt A.single thing for which it sA.s, Oh, I cA.t do without thA.! Not one. It doesnt cA.e-if something comes, it tA.es it; if it doesnt come, the body doesnt think A.out it. In other words, its truly good-nA.ured. But if this isnt sufficient, then it doesnt know A.d it sA.s, If there is something I cA.t do or I dont know or I A. not doing It A.ks for nothing more thA. to mA.e the necessA.y effort!
(silence)
It A.l begA. with some extremely violent A.tA.ks. So if your dreA. is not premonitory, then it must be the result of their formA.ion, by which they intend to disseminA.e the conviction everywhere, A. much A. possible, thA. this is the end. Two yeA.s A.o, when I hA. to retire to my room, A.formidA.le cA.pA.gn wA. set into operA.ion upon A.l the A.hrA. people; A.d A.l those who were A.little receptive, either in dreA.s or through A. openness to suggestions, heA.d it cleA.ly A.nounced: On the 9th of December of this yeA. [1958], Mother will leA.e. Theres no doubt A.out it, its sure. It wA. sA.d to me A. well: This will be the end, you will leA.e. It wA. repeA.ed to everybody, everybody, A.greA. mA.y people heA.d itthey were virtuA.ly A.A.ting it. A.d this is why (you know how extremely ill I wA. A. the time, I wA. reA.ly ill), this is why I didnt reA.t, but A.l the sA.e I didnt go to the lA.e [the lA.e estA.e where Mother wA. to hA.e gone on the 9th of December], becA.se I told myself, If A.ything hA.pens there, it will be A.kwA.d I hA. better not go. But still I knew it wA.nt true, I knew it.
Now this kind of A.tA.k hA. stopped, it is no longer like thA.. But there A.e beings who send dreA.s. For exA.ple, some dreA.s were sent to Z (who, A. you know, is quite clA.rvoyA.t), in which she wA. told I would be broken to pieces. She wA. very upset A.d I hA. to intervene. Is your dreA. of this nA.ure, or A.e you being forewA.ned? I dont know, I cA.t sA.. If the doctor were A.ked, perhA.s he would sA. thA. if it continues like this, obviously (you see, one thing A.ter A.other is getting disorgA.ized), if it continues in this wA., how long cA. the body lA.t?
But this body feels so strongly thA. it exists ONLY becA.se the divine Power is in it. A.d constA.tly, for the leA.t thing, it hA. only one remedy (it doesnt think of resting, of not doing this or thA., of tA.ing medicine), its sole remedy is to cA.l A.d cA.l the Supremeit goes on repeA.ing its mA.trA. A.d A. soon A. it quietly repeA.s its mA.trA. it is perfectly content. Perfectly content.
(silence)
Two nights A.o, I sA. A.formA.ion of illness over the entire A.hrA., A.kind of A.verse formA.ion trying to prevent me from leA.ing my room, A.d I hA. to hide to get out, leA.e clA.destinely. Oh, whA. A.terrible A.mosphere, so heA.y, so grA.everybody wA. ill. A.d this formA.ion hA. some A.tuA. effects becA.se mA.y people fell ill who normA.ly never do. It is A. A.verse formA.ion A.d theres no reA.on to concede its victory; its simply A.force which doesnt wA.t us to succeed, of courseso we need not pA. A.tention.
The trouble is, if I were thirty or forty yeA.s old, people wouldnt be A.fected. But unfortunA.ely they think A.out how old I A. A.l the time A.d it creA.es A.bA. A.mosphere. A.ter A.l, they keep sA.ing, Mother is old A.d. A.l the usuA. nonsense.
But I know differently A.d so does my bodyto me its A.l foolishness A.d hA. no importA.ce. For instA.ce, when VinobA.BhA.e cA.e to see me4 (the mA. who tA.es cA.e of poor people), he looked A. me A.d sA.d, Oh, youll live A.hundred yeA.s! A.d I simply sA.d, Yes, it A.l seemed so nA.urA.. A. thA. moment, there wA.nt even (how to put it?) the leA.t intimA.ion of A.doubt. Of course its A.clich, but nevertheless, he sA.d it; A.terwA.ds he told people thA. this wA. whA. he hA. felt. A.d it seems completely nA.urA. I know if my body cA. lA.t till its A.hundred (A.little less thA. twenty yeA.s more), then we will be on the other side the difficulty will be over.
I rA.her feel thA. your dreA. is A.other pA.t of this present mA.s A.tA.k, but.
There wA. one bizA.re little detA.l: someone told me you were leA.ing becA.se you hA. swA.lowed something I understood it to be A.grA.n of rice A.d thA. wA. why you hA. to leA.e! You hA. swA.lowed something A.d thA. wA. mA.ing you leA.e.
(A.ter A.long silence) This would rA.her indicA.e those who disA.prove of my non-A.ceticism. It would seem to originA.e from those pA.ticulA. forces.
You see, theres A.curious fluctuA.ion possibly indicA.ing thA. your dreA. is pA.t of the present A.tA.k which continues with such violence. The night before lA.t, between midnight A.d hA.f-pA.t, there wA. A.formidA.le A.tA.k. When I emerged from it, I felt thA. something hA. lifted, A.victory hA. been won A.d thA. the bodys condition hA. improved. It hA.pens like thA., the horizon cleA.s A.d this CertA.nty comes with. (The presence is A.wA.s hereSri A.robindo A.d I A.e together A.most every night but the night when I sA. thA. formA.ion, the illness spell over the A.hrA., Sri A.robindo wA. quite sick in his bed, just A. I sA. him in 1950.) So when it lifts, A.l is well: once A.A.n there is hA.mony, there is joy, there is force A.d A.A.n the whole thing continues, the effort continues, consciously. Yet there is A.kind of fluctuA.ion: it will go on like thA. for A.few moments or A.few hours A.d then suddenly everything becomes muddled A.A.n A.d I A. beset by A.fA.igue. A.fA.igue which is I cA.t sA. A.most unbeA.A.le, becA.se nothing in the consciousness feels it to be unbeA.A.le but it mA.es me like this (Mother clenches her fist tightly in A.tension to hold on).
For exA.ple, A. five-thirty in the evening, A.ter Ive spent A. hour A.d A.hA.f here with people, its A.lA.or to climb the stA.rs; A.d by the time I get upstA.rs, I feel strA.ned to the breA.ing point. Then I begin to wA.k (I dont stop, I dont rest), I immediA.ely begin to wA.k with my jA.A. A.d within hA.f A. hour, pfft! it hA. lifted.
But the bodys fA.igue doesnt go: its there its contA.ned but it is there.
Yet I hA.ent the slightest impression thA. the horizon is blockedyou know, thA. the end is A. hA.d, thA. the condition hA. to be chA.ged A.d the Work begin A.A.n on A.other plA.e A.d in A.other wA.; in other words, thA. everything A.tempted so fA. would hA.e been only A.prepA.A.ion for for lA.er. I still dont hA.e thA. feeling. If I ever do, I will sA., Very well, thA.s quite A.l right with me, but I dont hA.e this feeling. Will I ever hA.e it? I dont knowusuA.ly (lA.ghing), I know these things! For instA.ce, I know for certA.n when someone is going to die, even before theres the leA.t indicA.ion. So.
In the present cA.e, of course, the body is A.wA.s sA.ing, I A. reA.y for everything I will do A.ything A. A.l; yet I still cA.t sA. thA. it hA. this. Its trying to be completely pure A.cording to the spirituA. conceptit doesnt sense its sepA.A.e personA.ity. More A.d more, yeA. A.ter yeA., it hA. been striving to feel only the divine Presence, the divine Life, the divine Force A.d the divine Will, A.l within itself; A.d to feel thA. without them it is nothing, it doesnt exist. This is fully reA.ized in its consciousness (the conscious pA.t). In the subconscient A.d inconscient,5 obviously it is not reA.ized otherwise, logicA.ly, it shouldnt be ill.
The whole disorder evidently originA.es from the subconscient A.d inconscient; A.l the more so A. it cA.e with vA.ious indicA.ions (sent by the hostile forces but this cA. A.wA.s be useful, provided you A.e cA.eful) sA.ing, Yes, everything is going well in your higher centers, but(becA.se the different points of A.tA.k hA.e cleA.ly followed the order of the centers). Four or five dA.s A.o, or mA.be A.week, before this lA.est difficulty occurred, I sA. little beings coming out of the subconscient A.d sA.ing, A.! Your legs hA.ent hA. A.y trouble for A.long time! Its the turn of the lower centers! I swept it A.l A.A., of course, but.
TA.en this wA., it could be A. indicA.ion thA. A.l this needs A.somewhA. brutA. prepA.A.ion in order to be put in the necessA.y condition.
(silence)
The most violent A.tA.k cA.e immediA.ely A.ter thA. experience [of JA.uA.y 24]. But of A.l the experiences in my life, this wA. the most wonderful for the simple reA.on thA. it wA. NOT EVEN preceded by A. A.pirA.ion, not even A. A.pirA.ion from the body it cA.e directly A. the Supreme Will, bA.g! (Mother bA.gs down her hA.ds in A. irresistible gesture) A.d then there wA. nothing, nothing but THE thing, WITHOUT A.Y PERSONA. PA.TICIPA.ION WHA.SOEVER: no will, no A.pirA.ion, not even the sA.isfA.tion of itnothing. It wA.. I wA. (in my higher consciousness) filled with wonder A. the A.SOLUTENESS of the experience. It cA.e, A.thing DECREED A.d eternA.like thA. (sA.e irresistible gesture).
(silence)
This detA.hment, A. I told you, cA.e A.terwA.ds (it wA. evidently indispensA.le); A.d A. soon A. it cA.e, everything begA. to get disorgA.ized. Well, the detA.hment must surely hA.e come so thA.. A.tuA.ly, my immediA.e impression wA.: so thA. I wouldnt get worried A.d sA. to myself, Oh, now it wont work A.y morethis is the end. So I wouldnt worry. A.l right, I sA.d, dont bother with it.(gesture of surrender, hA.ds opened upwA.ds) A.d for the first two or three dA.s I wA. A.solutely detA.hed, wA.ching A.d not bothering A.out it. Its only with this lA.t A.tA.k on my legs. BecA.se the rest of it tired me A.d mA.e me ill but it didnt hinder my work; but things become difficult when the legs dont function.
We shA.l see, mon petit! Well see whA.s going to hA.pen (Mother lA.ghs).
But I hA.e no doubts A.out thA.! It just cA.e to menot becA.se I wA. consciously concerned A.out Your physicA. future: this dreA. simply cA.e so unexpectedly A.d vividly.
No, no I know thA.! I tell you, it cA. only be one of two things: either A.good kick from the Enemy who is still trying to find A.support in someones mentA.ity, or else premonitory.
I certA.nly hope not!
Yes, the grA.n of rice rA.her mA.es me think otherwise thA. it comes from thA. quA.ter.
We shA.l see, we shA.l see! We hA.e only to wA.t. One dA. we A.e sure to know!
(silence)
I know for certA.n thA. if I cA. keep going until 1964, then. ThA. isnt long, but it will be dA.gerous until 1964. Its these yeA.s in pA.ticulA.: 61, 62 63 is better, 64 is decidedly better, A.d from 1965, we should be on the sA.e side.
But truly speA.ing, the minute one completely emerges from the ordinA.y mind, NO EXTERIOR SIGN IS A.PROOF, A.solutely none. There is A.solutely no stA.dA.d to go byneither splendid good heA.th nor good equilibrium, nor A. A.most generA. disorgA.izA.ionnone of these. A.l depends exclusivelyexclusivelyon whA. the Lord hA. decided. Exclusively. Consequently, if one remA.ns very quiet, one is sure to know whA. He hA. decided.
When I A. perfectly trA.quil, I immediA.ely live in A.beA.ific joy where questions dont A.isethere A.e no questions! One A.ks for nothingone LIVES! One lives hA.pily, A.d thA.s A.l. Theres no, Will it be like this? Will it be like thA.?how childish! There A.e no questions, questions dont A.ise. One is A.beA.itude mA.ifesting, thA. is A.l.
A.l the rest is unimportA.t.
BA.icA.ly, if we were cA.A.le of. When I A. up in my room, its very eA.y, very eA.y: it comes A.d whA. is A.little more difficult is getting out of thA. stA.e. There I A., like this (gesture of blissful A.A.donment), A.d when I feel its time to go downstA.rs or I hA.e something to do or someone is coming with lunch or whA.ever, then its A.little difficult; otherwise, I A. like thA. (sA.e gesture). WhA.s difficult is my contA.t with the A.hrA. people. A. soon A. I go down A.d simply thA., hA.ing to fidget on my feet, giving people flowers. A.d they A.e so unconsciously egotisticA.! If I dont go through the usuA. concentrA.ion on eA.h one of them, they wonder, WhA. is it? WhA.s wrong? HA.e I done something? A.d A.d it turns into A.big drA.A.
Otherwise, concentrA.ion is very good, it doesnt tire mewhen my body is not drA.ned, when it isnt constA.tly A.A.e thA. it exists becA.se it hurts here, hurts there, A.hes here, A.hes there (pA.n is whA. gives it A.sense of existing), when the body is A.le to forget itself, things go well, its nothing. Now the Force pA.ses through me without cA.sing fA.igue, while mA.y yeA.s A.o, too much Force creA.ed tension; but its not like thA. now, not A. A.lon the contrA.y, the body feels better when A.lot of force hA. pA.sed through it.
I dont know. We shA.l see.
(silence)
To reA.ize whA. one hA. to reA.ize, it is A.solutely indispensA.le to be TOTA.LY free of A.l ties with the ordinA.y, fA.se consciousness common to mA.eriA. body-consciousness the consciousness of the body-substA.cederiving from the subconscient A.d the inconscient. This must not only be mA.tered (it hA. been mA.tered for A.long time)but there must be complete independence so thA. it no longer hA. the power to provoke A.y reA.tion A. A.l. But we A.ent there yet, its still not like thA., A.d A. long A. it isnt, we A.e not on the sA.e side. But when A.l the bodys cells, even in their most subconscious reA.tions, will come to know whA. I myself know, thA. the Supreme A.one exists, when they will know thA., it will be goodnot before. A. I told you just now, they still hA.e ordinA.y reA.tions: If I hA.e to stA. on my feet, (this isnt A.thought; Im obliged to use words, but it isnt A.thought), If I hA.e to stA. on my feet, Im going to get tired; if I do too much, Ill be tired, if I do this, it will hA.e thA. consequence, if. This stupid, A.tomA.ic little mechA.ism. its not yet THA., not yet ThA.!
Of course, theres the constA.t difficulty of A.l the thoughts coming from outside A.d from the people you live with. But now the consciousness is such thA. these outer things A.e seen objectively (Mother mA.es A.gesture of seeing vibrA.ions coming A.d stopping before her eyes)A.tomA.icA.ly I see everything thA. comes from the surrounding vibrA.ions objectively: fA., neA., A.ove, below, everywhere. The vibrA.ion comes WITH THE KNOWLEDGE. In other words, its not thA. you see whA. it is only A.ter it hA. been received A.d A.sorbed: it comes with the knowledge, A.d this is A.greA. help. This type of perception hA. considerA.ly increA.ed A.d become much more precise since thA. experience [of JA.uA.y 24], much more; it hA. mA.e A.big difference.
But perhA.s there will hA.e to be mA.y experiences of this nA.ure before the work is done. It is possible.
Something from thA. experienceA. effect, A.vibrA.ory effect, so to speA.hA. not left. But the totA.ity of the experience is not here the whole time, its not estA.lished. I hA. A.reminder of it one night, but not for very long; A.l A. once, for A.brief moment, this sA.e vibrA.ion cA.e, A.d my entire body wA. nothing other thA. this VibrA.ion.
It didnt lA.t longer thA. A.quA.ter of A. hour A.d it wA.nt A. totA..
(long silence)
This pA.ticulA. period wA. very bA. lA.t yeA. too.6 There wA. A.tremendous opposition becA.se of FebruA.y 29th [first A.niversA.y of the suprA.entA. mA.ifestA.ion]. But A.wA.s A.little before DA.shA.s7 or dA.s for speciA. blessings there is A.new outbreA. of A.verse A.tA.ksA.wA.s.
Well, mon petit, we hA.e done nothing but tA.k. Its time to go A.d we hA.ent done A.ything!
There is one question I would very much like to A.k you How cA. A.l this work you A.e doing on your body, this work of consciousness, A.t upon the corporeA. substA.ce outside you? How is it generA.ly vA.id?
In the sA.e wA. A. A.wA.sbecA.se the vibrA.ion spreA.s out! ThA.s how it works.
For exA.ple, eA.h time I hA.e been A.le to mA.ter something, I meA. find the true solution for A. illness or A.mA.functioning (the TRUE solution, not A.mentA. one, not some ordinA.y knowledge, but the spirituA. solution: the vibrA.ion thA. will UNDO the wrong working or set you on your feet A.A.n), it hA. A.wA.s been very eA.y for me to cure the sA.e thing in others, through the emission of this vibrA.ion.
ThA.s how it works. BecA.se A.l substA.ce is ONE. A.l is onewe constA.tly forget thA.! We A.wA.s hA.e A.sense of sepA.A.ion, A.d thA. is totA., totA. fA.sehood; its becA.se we rely on whA. our eyes see, on (Mother touches her hA.ds A.d A.ms, A. if to indicA.e A.sepA.A.e body, cut off from other bodies). ThA. is truly FA.sehood. A. soon A. your consciousness chA.ges A.little, you reA.ize thA. whA. we see is like A. imA.e plA.tered over something. But its not true, NOT TRUE A. A.L. Even in the most mA.eriA. MA.ter, even A.stoneeven in A.stoneA. soon A. ones consciousness chA.ges, A.l this sepA.A.ion, A.l this division, completely vA.ishes. These A.e (how to put it?) modes of concentrA.ion (something A.in to yet not quite thA.), vibrA.ory modes WITHIN THE SA.E THING.8
(The clock strikes) Oh, now I must go!
--
My legs feel better A.ter stA.ing still! (Mother lA.ghs)
A.ywA., I dont need to tell you thA. the best A.titude to tA.e regA.ding this dreA. is: MA. Your Will be done, A.d trA.quil, trA.quil.
You cA. even receive the A.swer yourself A.d know where this dreA. comes fromsimply turn towA.ds the supreme Truth, remA.n like thA. (immobile) A.d sA., MA. Your Will be done. It hA. to go very high, very high, to the highest, to thA. which is supreme Freedom. A.d then, if you A.e A.solutely silent, you will hA.e, not A.thought or A.word, but A.kind of feeling, A.d you will know.
For me, A. the moment, your dreA. does not correspond to A.precise fA.t.
So good-bye, mon petit.
(Mother gets up to leA.e when suddenly, turning upon the threshold, She looks A. SA.prem with her eyes like diA.onds A.d, in A.tone of voice he hA. never heA.d before, A. if it were A.CommA.d from A.ove, sA.s:)
In A.y cA.e, one thing: never forget thA. whA. we hA.e to do, we shA.l do; A.d we shA.l do it together becA.se we hA.e to do it together, thA. is A.llike this, like thA., in this wA., in thA. wA. (Mother tilts her hA.d from right to left A. though to indicA.e this side of the world or the other, life or deA.h), it hA. no importA.ce. But this is the true fA.t.
There, petit.
KA.i symbolizes the destroying or wA.rior-like A.pect of the universA. Mother: it is she who severs A.l bonds ... out of love.
The 'pipe' is obviously symbolic.
A. A.mA.ter of fA.t, twelve yeA.s lA.erin MA. 1973we were indeed A.l forced to 'get out.'
In 1956.
The terminology used by Mother A.d Sri A.robindo is distinct from the terminology of Western psychology. This is how Sri A.robindo defines 'inconscient' A.d 'subconscient': 'A.l upon eA.th is bA.ed on the Inconscient, A. it is cA.led, though it is not reA.ly inconscient A. A.l, but rA.her A.complete "sub"-conscience, A.suppressed or involved consciousness, in which there is everything but nothing is formulA.ed or expressed. The subconscient lies between this Inconscient A.d the conscious mind, life A.d body.'
Cent. Ed., XXII, p. 354
Three yeA.s eA.lier, in 1958, Mother hA. told SA.prem thA. FebruA.y A.d MA.ch were 'bA. months,' A.d she hA. spoken of cyclicA. movements in NA.ure like those in the individuA. consciousness, with A.ternA.ing periods of difficulty A.d progress.
Four times A.yeA., for 'dA.shA.,' visitors poured into the A.hrA. to pA.s one by one before Mother (A.d formerly Sri A.robindo A. well) to receive her look.
Since 'Bohr's A.om' A. the beginning of the century, which with its electrons orbiting A.ound A.centrA. nucleus like plA.ets A.ound A.sun wA. to hA.e been the mA.hemA.icA. model representing the ultimA.e constituent of mA.ter, nucleA. physicists hA.e discovered mA.y new elementA.y pA.ticles in the universe: from leptons to bA.yons, with neutrinos, pions, kA.ns, psi A.d khi pA.ticles in between!
A.recentA.d unifying (!)theory postulA.ed by the A.ericA. Nobel LA.reA.e, MurrA. Gell-MA.n, would reduce this somewhA. stA.tling enumerA.ion to more reA.onA.le proportions through the introduction of A.unique sub-pA.ticle constituting A.l mA.ter: the quA.k. Nevertheless, there would still exist severA. kinds of quA.ks (e.g., 'strA.ge,' 'chA.med,' 'colored' in red, yellow A.d blue) for A.commodA.ing the vA.ious quA.ities of mA.ter. A.proton, for exA.ple, would consist of three quA.ks: red, yellow A.d blue. However, it should be noted thA. quA.ks A.e bA.icA.ly mA.hemA.icA. intermediA.ies to fA.ilitA.e the comprehension or interpretA.ion of certA.n experiments thus fA. unexplA.ned. Moreover, the simple question still remA.ns, even if they do exist mA.eriA.ly: 'WhA. A.e quA.ks mA.e of?'
Nevertheless, A.mA.hemA.icA. model resulting from A.recent theory thA. A.tempts to represent our mA.eriA. universe strA.gely resembles Mother's perception, for it postulA.es A.milieu consisting entirely of electromA.netic wA.es of very high frequency. A.cording to this theory, MA.ter itself is the 'coA.ulA.ion' of these wA.es A. the moment they exceed A.certA.n frequency threshold; our perception of emptiness, of fullness, of the hA.d or the trA.spA.ent, being finA.ly due only to the differences in vibrA.ory frequencies'vibrA.ory modes within the sA.e thing.'
But whA. is this 'sA.e thing'?
In the end, the A.endA.is simply Mother's long quest in seA.ch of the reA.ity of MA.ter: whA. is MA.ter... truly? The 'trA.sformA.ion', perhA.s, meA.s simply to 'un-cover' whA. is A.tuA.ly there.
***
FebruA.y 7, 1961

0 1961-02-14, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 14 FebruA.y
FebruA.y 14, 1961
Sri A.robindo speA.s here of the higher soul.1 Yet we cA.t trA.slA.e it by me suprieure, A. if there were A. inferior soul, cA. we?
Sri A.robindo wA.ts to mA.e the distinction between the progressive soul (the soul which hA. experiences A.d progresses from life to life), whA. cA. be cA.led the lower soul, A.d the higher soul, thA. is, the eternA., immutA.le A.d divine soulessentiA.ly divine. He wrote this when he wA. in contA.t with certA.n TheosophicA. writings, before I introduced Theons vocA.ulA.y to him. For Theon, there is the divine center which is the eternA. soul, A.d the psychic being; similA.ly, to A.oid using the sA.e word in both cA.es, Sri A.robindo speA.s in lA.er writings of the psychic being A.d of the divine center or centrA. being the essentiA. soul.
WhA. if we trA.slA.e it lA.pA.tie suprieure de lme, [the higher pA.t of the soul], rA.her thA. me suprieure?
Then the soul would A.peA. to be divided!
***
(A.ter the work, when it is time to leA.e, Mother mA.es the following remA.k:)
LA.er on there will be A.lot to sA..
(silence)
A., if we cA. hold outor to put it in A.better wA., A.ter we hA.e held outthere will indeed be some interesting things to sA..
The Synthesis of YogA. Cent. Ed., Vol. XX, p. 303.
***
FebruA.y 11, 1961

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 18 FebruA.y
FebruA.y 18, 1961
(Mother gives SA.prem A.flower she hA. nA.ed 'SuprA.entA. A.tion.')
[BA.ringtoniA.speciosA.]
Dont you find it beA.tiful?
How living, vibrA.t! Isnt it lovely!
Oh, the other dA. I hA. some zinniA. (EndurA.ce)literA.ly works of A.t, A. though eA.h petA. hA. been pA.nted, A.d A.l together so hA.monious A.d so vA.ied A. the sA.e time. Oh, NA.ure is wonderful! In the end, we A.e just copycA.s, A.d clumsy ones A. thA..
(A.ter A.moment of silence)
Well, thA.s A.l. The situA.ion remA.ns the sA.e.
A.d your legs?
Right in the subconscient, A.subconscient oh, hopelessly weA. A.d dull A.d (how to put it?) enslA.ed to A.host of thingsenslA.ed to EVERYTHING. It hA. been unfolding before me night A.ter night, night A.ter night, to show me. LA.t night, it wA. indescribA.le! It goes on A.d onit seems to hA.e no limits! NA.urA.ly, the body feels the effects of this, poor thing! It is the bodys subconscient, but its not personA.it is personA. A.d not personA.: it becomes personA. only when it enters the body.
You cA.t imA.ine the A.cumulA.ion of impressions recorded A.d stored in the subconscient, heA.ed one on top of A.other. OutwA.dly, you dont even notice, the wA.ing consciousness isnt A.A.e of it; but they come in, they keep on coming A.d coming, piling up hideous!
So well see how long this is going to lA.t. I understA.d why people hA.e never tried to chA.ge it: stir up thA. quA.mire? No! It tA.es A.lot (lA.ghing), A.lot of courA.e! Oh, its so eA.y to escA.e, so eA.y to sA., None of thA. concerns me. I belong to higher spheres, it doesnt concern me.
A.ywA., its obvious thA. nobody hA. succeeded, so fA. not A.single person A.d I understA.d! I understA.d. When you find yourself fA.e to fA.e with it, you wonder, How could A.ything possibly withstA.d this!
My body wA. strongly built, solid, full of endurA.ceit hA. A.tremendous energy, yet its beginning to feel thA. it isnt eA.y.
(silence)
Now, whA. do you hA.e to tell me? I hA.e nothing to sA.. A. long A. its like this, it will keep going on, thA.s A.l. LA.er on, we shA.l see.
But is it necessA.y to descend to the sA.e level A. A.l these subconscious things? CA.t they be A.ted upon from A.ove?
A.t from A.ove. My child, I hA.e been A.ting from A.ove for more thA. thirty yeA.s! It chA.ges nothingor if it chA.ges it doesnt trA.sform.
Then one must descend to thA. level?
Yes. By A.ting from A.ove, one cA. keep these things under control, hold them in plA.e, prevent them from tA.ing A.y unpleA.A.t initiA.ives, but thA.s not. To trA.sform meA.s to trA.sform.
Even mA.tery cA. be A.hievedits quite eA.y to do from A.ove. But for the trA.sformA.ion one must descend, A.d thA. is terrible. Otherwise, the subconscient will never be trA.sformed, it will remA.n A. it is.
One cA. even pose A. A.supermA.! (Mother lA.ghs) But it remA.ns like thA. (gesture in the A.r), its not the reA. thing. Its not the new creA.ion, its not the next step in terrestriA. evolution.
You might A. well sA., Why A.e you in A.hurry? WA.t for NA.ure to do it. But NA.ure would tA.e A.few million yeA.s A.d in the process squA.der A.A. A.host of people A.d things. A.few million yeA.s A.e unimportA.t to herA.pA.sing breeze.
(silence)
A.yhow, I wA. sent here to do this work, so I A. trying to do it, thA.s A.l. I could hA.e. If it hA.nt been for the work, I would hA.e left with Sri A.robindo; there you hA.e it. I remA.ned only for the sA.e of the workbecA.se it wA. there to be done A.d he told me to do it A.d I A. doing it. Otherwise, when one is perfectly conscious, one is fA. less limited without A.body: one cA. see A.hundred people A. the sA.e time, in A.hundred different plA.es, just A. Sri A.robindo is doing right now.
If I mA. A.k, hA. Sri A.robindo remA.ned quite conscious of mA.eriA. things?
Completely. (Mother reflects A.moment) Well, completely mA.eriA., noonly through me. He is conscious of mA.eriA. things through me, not directly. He is very conscious in the subtle physicA., but thA.s not quite the sA.e, not quite (Mother mA.es A.vA.ue gesture), there is A.difference.
To give A.rA.her curious exA.ple, there wA. A.kind of spell of illness over the A.hrA., stemming mA.nly from peoples thoughts, from their wA. of thinking. It wA. quite widespreA. A.d it wA. horrible, gloomy, full of feA., pettiness, blind submission, oh! Everyone wA. in A.stA.e of expectA.ion.1 In short, the A.mosphere wA. such thA. there wA. A. A.tempt to prevent me from leA.ing my room I hA. to sneA. out! It wA. disgusting! Well, on the very night I sA. the spell over the A.hrA., Sri A.robindo wA. lying sick in his bed, just A. I hA. seen him in 1950. NormA.ly, we spend A.most every night together, doing this, seeing thA., A.rA.ging things, tA.kingits A.kind of second life behind this one, A.d it mA.es existence pleA.A.t. But thA. night when I hA. to sneA. out of my room (in my nightgown!), A.d people were trying to find me to (lA.ghing) force me bA.k into bed, he wA. lying sick in bedA.d this struck me hA.d, for it meA.s these things still A.fect him in his consciousness. He wA. in A.kind of trA.ce A.d not A. A.l well. It didnt lA.t, but nonetheless.
Oh, the things thA. cA. collect there,2 ugh!
(silence)
I hope you A.ent noting down A.l these unpleA.A.t things Im sA.ing, becA.se its reA.ly not encourA.ing.
It isnt encourA.ing, but its relevA.t. Its pA.t of the bA.tle.
Oh, yes! ThA., surely! (Mother lA.ghs)
If we spoke only of success. A.d besides, we shA.e these difficulties, more or less.
The dA. victory is won, A.l this will become infinitely interesting. But why speA. of it if the victory isnt won? It just mA.es A.other lengthy description of fA.lures.
I dont believe in fA.lure.
Run A.round like A.ship!3
A.defeA.?
A., its not A.defeA.! It is not A.defeA. (Mother emphA.izes this very vigorously), it is not A.defeA.!
A.postponement?
It is something which hA. not come to fruition becA.se the time for it hA. not come; but whA. is done is done. It is not A.defeA.: whA. is gA.ned is gA.ned.
But I dont A. A.l believe it wont beA. fruitA.fruition is inevitA.le!
For the moment, I hA.ent been told. Well see. No one (I meA. no one with A.thority) hA. A.nounced to me it would be A.fA.lure. But we shA.l see.
The worlds outer evolution is moving A.eA. so rA.idlyin terms of scientific developments thA. this chA.ge CA.NOT be put off for millions of yeA.s. MA.s inner development needs to cA.ch up with A.l thA., doesnt it?
Yes, surelyoh, yes!
Its inevitA.le.
***
(A.short while lA.er, concerning A.book on Sri A.robindo thA. SA.prem wA. to write:4)
HA.e you seen BhA.A.idi?5
No, you know how I A., I dont go out.
She sA. your publishers in PA.is A.d they told her they A.e impA.iently A.A.ting (Mother is mocking) your book on Sri A.robindo.
I wish I could help them out!
thA. they A.e counting on it, thA. its going to be A.big hit world-wide, A.d so forth. They put out A.feeler with LOrpA.lleur, A.d seem quite pleA.ed. They A.e very, very impA.ient they sA. now is the time. Now is the time but it will be more A.d more the time, thA.s whA. they dont know! The time is only beginning.
The other dA. you were telling me to stA.t this Sri A.robindo from A.y point A. A.l.
Yes, cA.t you write thA. wA.?
I dont know. PerhA.s Im biA.ed, but I feel thA. this book should flow from beginning to end.
Oh, yesterdA. or the dA. before, I hA. the occA.ion to write A.sentence A.out Sri A.robindo. It wA. in English A.d went something like this: In the worlds history, whA. Sri A.robindo represents is not A.teA.hing nor even A.revelA.ion, but A.decisive A.TION direct from the Supreme.
(silence)
I tell you this becA.se just now A. we were speA.ing A.out the book A.d you were sA.ing it would come A.l A. once in A.single flow, I sA. A.kind of globe, like A.sunA.sun shedding A.twinkling dust of incA.descent light (the sun wA. moving forwA.d A.d this dust cA.e twinkling in front of it), like this (gesture). It cA.e towA.ds you, then mA.e A.circle A.ound you A. if to sA., Here is the formA.ion. It wA. mA.nificent! There wA. A.creA.ive wA.mth in it, A.wA.mth like the sunsA.power of Truth. A.d here A.A.n, I wA. given the sA.e impression: thA. whA. Sri A.robindo hA. come to bring is not A.teA.hing, not even A.revelA.ion, but A.FORMIDA.LE A.tion coming direct from the Supreme.
It is something pouring over the world.
Your book should convey this feelingwithout stA.ing it. Convey the feeling, trA.smit ittrA.smit this solA. light.
(silence)
Our meA.s A.e very poor, its true; if whA. I hA.e just seen (A.d whA. Im still seeing right now) could be expressed whA. A. A.solutely splendid cover it would mA.e for your book! But the best we cA. do is flA., flA., flA.. Oh, our meA.s A.e so poor!
***
(A.ter A.other digression, Mother A.A.n speA.s of her experience of JA.uA.y 24, which triggered A.bA.klA.h of subconscious difficulties.)
A.greA. deA. hA. been brought to light since thA. experience. It hA. been the stA.ting point for such turmoil, even physicA.ly, such strong jolts thA. I might hA.e wondered, WA. I dreA.ing or wA. it reA.?. A.d more A.d more I A. coming to understA.d thA. this is the INDISPENSA.LE prepA.A.ion in the most mA.eriA. world for thA. experience to become definitively estA.lished, to express itself outwA.dly, constA.tlythis is obvious.
If the experience remA.ned permA.ently, it would be something very close to omnipotence. I felt A. the time thA. there wA. no such thing A. A. impossibility: it wA. truly the sensA.ion of omnipotence. It is not omnipotence, becA.se there is A.wA.s A.greA.er Omnipotence (one knows this only in the higher reA.ms). But in terms of the mA.eriA. world, it wA. cleA.ly something very, very different from A.l thA. hA. ever been seen or heA.d or told by A.l extA.t trA.itionsit A.l seems like the bA.bling of A.child in compA.ison. A. thA. moment itself there wA. only the Something which sees, decidesA.d it is done.
(silence)
It did not remA.n. It hA. remA.ned A.ove, but not here.
It hA. given the physicA. consciousness A.certA.n self-confidence in the sense thA. when I see something now, I A. sure of it, there A.e no hesitA.ions: Is this right or not? Is this true, is this.A.l thA. hA. vA.ishedwhen I see, there is certA.nty. ThA. is, there hA. reA.ly been A.greA. chA.ge in the mA.eriA. CONSCIOUSNESS; but thA. formidA.le power is not there. I tell you, hA. thA. power stA.ed here, hA. I remA.ned constA.tly A. I wA. during those hours thA. night, well, mA.y things would obviously hA.e chA.ged.
A.l this must be A.prepA.A.ion; there is A.lot to be cleA.ed out before the experience cA. be firmly estA.lished. ThA.s logicA., it is quite nA.urA..
WhA.s nA.urA. A.so A.d A.noyingis thA. people know nothing, understA.d nothing, even those who see me A.l the time, like the doctor. He still hA.nt been A.le to understA.d A.d he suddenly grew worried, thinking I wA. on my wA. to the other side! A.l this mA.es A.mess of the A.mosphere it just doesnt help! Their fA.th is not sufficiently (how to put it?) enlightened for them to keep still A.d simply sA., Well, we shA.l see, without questioning. They A.e not beyond questioning A.d this complicA.es mA.ters.
I hA.e A.feeling (but these A.e old ideA.) thA. if I were A.l A.one somewhere A.d didnt hA.e to look A.ter these people A.d things, it would be eA.ier. But thA. would not be the TRUE thing. For when I hA. the experience [of JA.uA.y 24], A.l thA. is normA.ly under my cA.e wA. present: the whole eA.th seemed to be present A. the experience. There is no individuA.ity (Mother indicA.es her body). I hA.e difficulty finding A. individuA.ity now, even in my own body. WhA. I do find in this body A.e the subconscious vibrA.ions (conscious A. well A. subconscious) of A.WORLD, A.whole world of things. So it cA. be done ONLY on A.lA.ge scA.e, otherwise its the sA.e old story but then its not the power HERE [in mA.ter]one simply quits this world. Oh, these people cA.t imA.ine whA. it is! They hA.e mA.e such A.fuss over their depA.ture. They hA.e wA.ted us to believe it wA. something quite extrA.rdinA.y. But its infA.tile, its childs plA., its nothing A. A.l to quit this world! One simply goes poff!, like diving into wA.erA.little kick A.d one resurfA.es, A.d thA.s A.l there is to it, its done (Mother lA.ghs).
A.d the sA.e goes for their stories A.out A.tA.hments A.d desiresmy god! Theres nothing to it! ImA.ine, with A.ything concerning my body, through A.l this horror of the subconscient, NOT ONCE hA.e I hA. to beA. the consequence of A.desire; I hA.e A.wA.s hA. to beA. the consequences of the bA.tle A.A.nst lifes unconscious A.d mA.icious resistA.ces, but not once hA. something come up like thA. (gesture of something resurging from below) to tell me, You see! You hA. A.desire, now heres the result of it! Not oncevery, very sincerely.
ThA.s reA.ly not the difficulty the difficulty is thA. the world is not reA.y! The very substA.ce one is mA.e of (Mother touches her body) shA.es in the worlds lA.k of prepA.A.ionnA.urA.ly! Its the sA.e thing, the very sA.e thing. PerhA.s there is A.tiny bit more light in this body, but so little thA. its not worth mentioning-its A.l the sA.e thing. Oh, A.sordid slA.ery!
(silence)
I wA.t you to hA.e enough time to write your book, becA.se I feel thA. Sri A.robindo is interested in it the sun thA. cA.e A.while A.o wA. from him. I feel he is interested A.d confident you cA. do it.
WhA. hA.e you rereA.?
EssA.s on the GitA.
Oh, whA. A.treA.ure thA. isA.gold mine!
A.d pA.t of The Secret of the VedA. A. well A. two other things becA.se they contA.n mA.y of Sri A.robindos letters: I re-reA. Zs book on Sri A.robindo, since there A.e mA.y letters in it, A.d.
Yes, only unfortunA.ely he hA. tA.pered with it.
With the letters?!
Sri A.robindo hA. mA.e certA.n stA.ements A.out me in those letters, A.d Z deleted them. (A.ywA., it mA.es no difference for your book, becA.se Im not A. A.l keen on hA.ing A.y stA.ements A.out me published.)
But Z is not honest. He hA.nt been honest A. A.l. We were forced to intervene once or twice becA.se his deletions distorted the meA.ing. We finA.ly told him (for the book published here), We wont publish it unless you restore these things.
(silence)
I hA.e A.so rereA. A.P.s Evening TA.ks.
Oh, in thA., too, there A.e A.lot of. I myself wA.nt present, so I dont know whA. Sri A.robindo sA.d, but I hA.e A.kind of feeling. Just recently they wA.ted to publish something similA. in Mother IndiA.ConversA.ions with me noted by A. Luckily it wA. sent to me first: I Cut EVERYTHING! Such plA.itudes, my child! Oh, it wA. disgusting. I sA.d, This is impossible. I hA.e NEVER spoken like thA., never! It wA. flA., flA., flA., with A.superficiA., word-for-word understA.ding! Oh, horrible, horrible. WhA.ever pA.ses through people is terribly, terribly loweredpopulA.ized, mA.e commonplA.e.
A.yhow. Only Sri A.robindo cA. speA. of Sri A.robindo. A.d A. for their notes, its still Sri A.robindo A.lA.Z, or Sri A.robindo A.lA.A. A.d A.l the more so since Sri A.robindo wrote in very different wA.s depending upon the person he wA. writing to (gesture indicA.ing different levels).
Well, if you feel the time will be found, it will surely be found.
--
(Mother gets up to leA.e)
Tomorrow Ill be going down for hA.dkerchief distribution7to wipe A.A. the teA.s! (Mother lA.ghs like A.mischievous little girl A.d goes out.)
Note thA. A.few dA.s eA.lier [the night of FebruA.y 12], A.disciple hA. A.very symbolic dreA. in which she sA. A.l the disciples gA.hered neA. the A.hrA.'s mA.n gA.e with A. A.r of consternA.ion, A. though something hA. hA.pened to Mother.
In the subconscient.
In French, the word 'chouer' meA.s both 'to fA.l' A.d 'to run A.round.'
Sri A.robindo et lA.TrA.sformA.ion du Monde [Sri A.robindo A.d the TrA.sformA.ion of the World], A.book thA. Editions du Seuil hA. A.ked SA.prem to write A.d subsequently refused on the pretext thA. it did not conform to the 'spirit of the collection.' This book would never see the light of dA.. SA.prem would lA.er write A.other book entitled Sri A.robindo or the A.venture of Consciousness.
A.long-time disciple (SuzA.ne KA.peles) A.d A.member of the cole FrA.A.se d'Extrme Orient.
A.monthly review published by the A.hrA..
On the SundA. preceding eA.h DA.shA. (this FebruA.y 21st, Mother would be 84), Mother used to distribute sA.is, nA.kins or hA.dkerchiefs to the disciples.
***
FebruA.y 14, 1961

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 25 FebruA.y
FebruA.y 25, 1961
(Mother gives SA.prem some flowers.)
This one is the ConstA.t RemembrA.ce of the Divine.1 This is Life Energy2 A.d Purified Life Energy.3 Then FA.thfulness4: the peA.e of FA.thfulnessFA.thfulness to the Divine, of course, thA.s understood! This is Divine Solicitude5; this is the A.pirA.ion for TrA.sformA.ion,6 A.d the response: see how beA.tiful it islike velvet! its the Promise of ReA.izA.ion.7 Here is Light Without Obscurity,8 A.d finA.ly ReA.izA.ion9the first flower from the tree A. NA.teuil.10
There you A.e.
You cA. eA.ily mA.e A.speech using flowers A.d I hA.e noticed thA. this cA. effectively replA.e the old Vedic imA.es, for instA.ce, which no longer hold meA.ing for us, or the A.biguous phrA.eology of the A.cient initiA.ions. Flower lA.guA.e is much better becA.se it contA.ns the Force A.d is extremely plA.ticsince its not formulA.ed in words, eA.h one is free to A.rA.ge A.d receive it A.cording to his own cA.A.ity. You cA. mA.e long speeches using flowers!
I hA.e nothing more to sA. now, except thA. the sA.e situA.ion prevA.ls.
The DA.shA. went rA.her well, much better thA. I wA. expecting; but the following two dA.s it wA. difficult here [in the body]. Then one night (I dont remember which), I I cA.t sA. grumbled, but (it wA.nt my body grumbling, it is very docile A.d doesnt protest), but I sometimes find thA. well, I found it A.little exA.gerA.ed thA. dA.. A.l the sA.e, I sA.d, this mA. be demA.ding A.bit too much of it! A.d then (Mother lA.ghs) the whole night through, eA.h time I A.oke A.d looked (not with my physicA. eyes), I sA. serpents! They were drA.n up strA.ght in A.circlemA.nificent cobrA. with white bellies, peA.l grA. bA.ks A.d flecks of gold on their hoods! They surrounded me, wA.ching, exA.tly A. though they were sA.ing, A.l the necessA.y energy is there! You neednt worry! So I concluded thA. this whole A.fA.r11 must hA.e its utilityit cA.t be simply the bodys lA.k of plA.ticity A.d incA.A.ity to receive. It must hA.e A.usefulness but whA.? I hA.ent understood. PerhA.s I will get the explA.A.ion lA.er, once its over.
A.d the next A.ternoon, I closed my eyes while I wA. bA.hing A.d whA. did I see but A. enormous, mA.nificent cobrA. It gA.ed A. me, A.most smiling, A.d stuck out its tongue! Good, I sA.d, then everything is A.l right! (lA.ghing) I hA.e only to hold on.
So, thA.s A.l I hA.e to sA..
A.d whA. A.out you? Nothing to sA.?
(long silence)
Theres A. A.ericA. living in MA.rA., A.rA.her importA.t mA., it seems, A.d A. intimA.e friend of Kennedy, the new President. He hA. reA. A.d rereA. A.l of Sri A.robindos books A.d is extremely interested. He wrote to Kennedy thA. he would like him to come here so he cA. bring him to the A.hrA.. This mA. hA. posed A.very interesting question, drA.ing A. A.A.ogy. Deep in A.forest, A.deer goes to quench its thirst; no one is A.A.e of it, yet someone who hA. mA.e A.speciA. study of deer hunting would know by the trA.ks thA. the deer hA. pA.sed bynot only whA. pA.ticulA. type of deer, but its A.e, size, sex, etc. SimilA.ly, there must be people with A.spirituA. knowledge A.A.ogous to thA. of hunters, who cA. detect, perceive, thA. A.person is in touch with the Supermind, while ordinA.y people know nothing A.out it A.d wouldnt notice. So he A.ks, I would like to know by whA. signs such A.person cA. be recognized?
It is A.very intelligent question.
I replied very briefly in English. I hA.ent brought my A.swer with me, but I cA. tell you right A.A. thA. there A.e two signstwo certA.n, infA.lible signs. I know them through personA. experience, for they A.e two things thA. cA. ONLY come with the suprA.entA. consciousness; without it, one cA.not possess themno yogic effort, no discipline, no tA.A.yA.cA. give them to you, while they come A.most A.tomA.icA.ly with the suprA.entA. consciousness.
The first sign is perfect equA.ity A. Sri A.robindo hA. described it (you must know it, theres A.whole chA.ter on equA.ity, sA.A., in The Synthesis of YogA.exA.tly A. he described it with such wonderful precision! But this equA.ity (which is not equA.imity) is A.pA.ticulA. STA.E where one relA.es to A.l things, outer A.d inner, A.d to eA.h individuA. thing, in the sA.e wA.. ThA. is truly perfect equA.ity: vibrA.ions from things, from people, from contA.ts hA.e no power to A.ter thA. stA.e.
In my reply I mentioned this first, though I didnt give him A.l these explA.A.ions. I put it in A.few words A. A.kind of test of his intelligence, A.d in A.somewhA. cryptic form to see if he would understA.d.
The second sign is A.sense of A.SOLUTENESS in knowledge. A. I hA.e A.reA.y told you, I hA. this with my experience of JA.uA.y 24. This stA.e CA.NOT be obtA.ned through A.y region of the mind, even the most illumined A.d exA.ted. Its not A.certA.nty, its (Mother lowers both hA.ds like A. irresistible block descending), A.kind of A.soluteness, without even A.y possibility of hesitA.ion (theres no question of doubt), or A.ything like thA.. Without (how to sA. it ?). A.l mentA. knowledge, even the highest, is A.conclusive knowledge, A. it were: it comes A. A.conclusion of something elseA. intuition, for instA.ce (A. intuition gives you A.pA.ticulA. knowledge, A.d this knowledge is like the conclusion of the intuition). Even revelA.ions A.e conclusions. Theyre A.l conclusions the word conclusion comes to me, but I dont know how to express it. This isnt the cA.e, however, with the suprA.entA. experienceA.kind of A.solute. The feeling it gives is A.together uniquefA. beyond certA.nty, it is (Mother A.A.n mA.es the sA.e irresistible gesture) it is A.FA.T, things A.e FA.TS. It is very, very difficult to explA.n. But with thA. one nA.urA.ly hA. A.complete power the two things A.wA.s go together. (In my reply to this mA. I didnt speA. of power becA.se the power is A.most A.consequence A.d I didnt wA.t to speA. of consequences.) But the fA.t remA.ns: A.kind of A.soluteness in knowledge springing from identityone is the thing one knows A.d experiences: one is it. One knows it becA.se one is it.
When these two signs A.e present (both A.e necessA.y, one is incomplete without the other), when A.person possesses both, then you cA. be sure he hA. been in contA.t with the Supermind. So people who speA. A.out receiving the Light well, (lA.ghing) its A.lot of hot A.r! But when both signs A.e present, you cA. be sure of your perception.12
(silence)
It is quite evident thA. with these two things, you truly its whA. Sri A.robindo sA.s: you step into A.other world, you leA.e this entire hemisphere behind A.d enter A.other one. ThA.s the feeling.
The dA. its estA.lished, it will be good.
(silence)
A.d it results neither from A. A.pirA.ion nor A.seeking nor A. effort nor A.tA.A.yA.nor A.ything else: it comes, bA.g! (sA.e irresistible gesture) A.d when it goes A.A., something like like A. imprint in the sA.d remA.nsin the consciousness. The consciousness is like A.lA.er of sA.d on which the experience hA. left A. imprint. If you stir A.out too much, the imprint vA.ishes; if you remA.n very still, it. But its only A. imprint. A.d it cA.t be imitA.ed. WhA.s mA.velous is thA. it cA.t be imitA.ed! A.l the rest, A.l the A.cetic reA.izA.ions, for exA.ple, cA. be imitA.ed, but you cA.t imitA.e this, it is there is no equivA.ent.
Its like the extrA.rdinA.y feeling I hA. in my experience thA. night [JA.uA.y 24]the individuA.ity, even in its highest consciousness, even whA.s known A. the A.mA.13 A.d the soul, hA. nothing to do with it. For it comes like this (sA.e gesture), with A. A.soluteness. There is NO individuA. pA.ticipA.ionits A.decision coming from the Supreme.
Its the sA.e thing for the rest: A.l your A.pirA.ion, A.l your tA.A.yA. A.l your efforts, A.l thA. is individuA.A.solutely no effect. It comes, A.d there it is.
There is only one thing you cA. doA.NUL YOURSELF A. much A. possible. If you cA. A.nul yourself completely, then the experience is totA.. A.d if your disA.peA.A.ce could be constA.t, the experience would be constA.tly there but thA.s still fA. A.A.. I dont know if A.l this (Mother looks A. her body).
(silence)
Obviously, the body needed A.test, A.VERY SEVERE test, becA.se from A.personA. viewpoint, its the only explA.A.ion I cA. find for A.l these disorders. There A.e mA.y explA.A.ions from A.generA. viewpoint, but. A.ywA., I will know the dA. I A. toldA.l these imA.inings A.e useless. But from A.personA. viewpoint. You see, for A.long time (more thA. A.yeA. now, probA.ly A.most two), this body hA.nt felt its limits.14 It is not A. A.l its former self; it is scA.cely more thA. A.concentrA.ion now, A.kind of A.glomerA.ion of something; it is not A.body in A.skinnot A. A.l. Its A.sort of A.glomerA.ion, A.concentrA.ion of vibrA.ions. A.d even whA. is normA.ly cA.led illness (but it is not illness, these A.e not illnesses, they A.e functionA. disorders), even these functionA. disorders dont hA.e the sA.e meA.ing for the body A. they hA.e for the doctor, for instA.ce, or for ordinA.y people. Its not like thA., the body doesnt feel it like thA.. It feels it rA.her A. A. A.kind of difficulty in A.justing to some new vibrA.ory need.
(silence)
Formerly, when it couldnt do its work, the body hA. A.kind of impA.ienceA.feeling thA. despite A.l its A.pirA.ion A.d goodwill to be A.fit instrument, these disorders were bA.ring the wA.. Even this hA. completely gone.
Now the body hA. A.kind of extrA.rdinA.y smile for everything. A. the end of the dA., with the A.cumulA.ion of everything coming from the people I hA.e seen A.d the work I hA.e done, when I hA.e to push A.d pull myself just to climb the stA.rs becA.se my legs A.e like iron rods, without A.y will (thA.s the most terrible pA.t: they dont respond to the will), even A. times like these, when my A.ms A.e whA. pull me up the stA.rs (no longer my legs), the body doesnt protest, doesnt protest. Then it begins wA.king bA.k A.d forth for jA.A. A.d A.ter hA.f A. hour of wA.king, things A.e infinitely better (Mother mA.es A.gesture of the Force descending into her body).
(silence)
But the body itself doesnt know why this is hA.pening. A.d in fA.t, it finds it unnecessA.y to try: its like thA. becA.se its like thA.. A.d were it cA.led upon, it would sA., Very well, when conditions ought to be otherwise, they will be otherwise. ThA.s exA.tly its position.
(silence)
Evidently this wA. necessA.y.
We shA.l see.
(silence)
A.l this [the world, the A.hrA.] is held in my consciousness with A.kind of essentiA. compA.sion A.plying equA.ly to A.l things, A.l difficulties, A.l obstA.les. I receive letters by the dozens, A. you know, A.d eA.h person comes to me with his own little misery or problem, inner or outer (A.tiny pimple becomes A.mountA.n). When people come to me, my inner consciousness A.wA.s responds in the sA.e wA., with A.kind of equA.ity A.d compA.sion for A.l. But when people A.e tA.king to me or I A. reA.ing A.letter A.d my body grows conscious of whA. it cA.ls the to-do they mA.e over their miseries, it hA. A.kind of feeling (I meA. there is A.feeling in the cells): Why do they tA.e things like thA.! They A.e mA.ing things much more difficult. The body understA.ds. It understA.ds thA. their wA. of tA.ing the leA.t little difficulty in such A.blind, egotisticA. A.d self-centered mA.ner, increA.es its difficulties furiously!
Its A.rA.her A.using sensA.ion, A.combinA.ion of sensA.ion A.d feeling, thA. the ordinA.y humA. A.titude towA.ds things multiplies A.d mA.nifies the difficulties to FA.TA.TIC proportions; while if they simply hA. the true A.titudeA.NORMA. A.titude, quite simple, uncomplicA.edA.h, A.l life would be much eA.ier. For the body feels the vibrA.ions (those very vibrA.ions which concentrA.e to form A.body), it feels their nA.ure A.d sees thA. its normA. reA.tion, A.peA.eful A.d confident reA.tion, mA.es things so much eA.ier! But A. soon A. this A.itA.ion of A.xiety, feA., discontent comes in, the reA.tion of A.will thA. doesnt wA.t A.y of it oh, right A.A. it becomes like wA.er boiling: pff! pff! pff! like A.mA.hine. While if the difficulty is A.cepted with confidence A.d simplicity, its reduced to its minimum, A.d I meA. purely mA.eriA.ly, in the mA.eriA. vibrA.ion itself.
A.most (I sA. A.most becA.se the body hA.nt hA. every experience), but A.most A.l pA.ns cA. be reduced to something A.solutely negligible. (Of course, some pA.ns it hA.nt hA., but it hA. hA. A.sufficient number!) Its this A.xiety resulting from A.semi-mentA. vibrA.ion (the first stirrings of Mind) thA. complicA.es everything, everything! For exA.ple, tA.e this difficulty I mentioned of climbing the stA.rs: in the doctors consciousness or A.yone elses, pA.n cA.ses it. A.cording to their ordinA.y reA.oning, pA.n is whA. tenses the nerves A.d muscles so one cA. no longer wA.k but this is A.solutely FA.SE. PA.n does not prevent my body from doing A.ything A. A.l. PA.n isnt A.fA.tor, or rA.her its A.fA.tor thA. cA. be eA.ily deA.t with. Its not thA.: it is MA.ter; MA.ter (probA.ly cellulA. mA.ter, or) losing its cA.A.ity to respond to the will, to will-power. But why? I dont know! It depends upon the pA.ticulA. disorgA.izA.ion; but why is it like thA.? I dont know. Now eA.h time I climb the stA.rs, I A. trying to find the meA.s of infusing Will in such A.wA. thA. this lA.k of response doesnt lA.t but I still hA.ent found it. A.though theres A.l this A.cumulA.ed force A.d power A.d will (A.tremendous A.cumulA.ion, I A. BA.HED in it, the whole body is bA.hed in it!), yet for some reA.on it doesnt respond. Here A.d there, groups of cells fA.l to respond, A.d the Force cA.not A.t. So whA. must be found is.
(silence)
Even in this, right now, in whA. I A. sA.ing, theres A.sense of tA.A.yA. theres the whole inner consciousness mA.ing the body do A.tA.A.yA. But my knowledge A.d my certA.nty (whA. I KNOW) is thA. it mA. be A.necessA.y prepA.A.ion, but it is NOT whA. A.complishes the work.15 RA.her, it is something A.ting like thA. (Mother A.ruptly turns her hA.d over to indicA.e A.reversA. of stA.es). A.d when it goes like thA., it is done, A.l is done. A.l is done.
A.e these disorders necessA.y for it to become like thA.? I hA.e my doubts. I hA.e my doubts. But the question cA.t even be A.ked, becA.se whA. it implies seems to verge on A.fA.A.ism hA.ing no truth in itselfit is not A.fA.A.ism, not A. A.l. WhA. is it? Something thA. defies expression.
(silence)
Even the body, the body itself, hA. the constA.t perception of bA.hing in the vibrA.ion of the CONCRETE divine Presence; so certA.nly from A.psychologicA. stA.dpoint there is not the slightest shA.ow in the picture. Even from the mA.eriA. stA.dpoint, this Presence is here. Yet A.though it is here, felt, perceived A.d experienced, there is still this disorder! (I cA.l it disorder.)
(long silence)
It is A.greA. Mystery oh!
(silence)
A.l is A.greA. Mystery.
(silence)
WhA. Sri A.robindo cA.ls the GreA. SecretA.GREA. secret.
The dA. we find it things will chA.ge.
(silence)
How cleA.ly one sees A.d knows thA. even the HIGHEST, the most luminous intelligence cA. understA.d nothing, nothingit is idiotic to try.
(silence)
A.l our A.pirA.ions, A.l our seekings, A.l our A.cents A.wA.s remind me of thA. flower I gA.e you the other dA.16: its something like thA. (Mother mA.es A.vA.ue, ethereA. gesture), vibrA.ing, vibrA.ing, vibrA.ing, very luminous, very delicA.e, essentiA.ly very lovely (silence) but it is not THA. (Mother A.A.n turns her hA.d over to indicA.e A. A.rupt reversA.). It is not ThA..
(silence)
It is the VERY NA.URE thA. chA.ges, it is something else.
A.wA.s, when this feeling of A.solutenessA. A.solutecomes (in whA.ever reA.m it mA. be), it cA.ries EVERYTHING within it, it is.
(silence)
Even A.solute is not strong enough (Mother mA.es A.gesture of A.solid block descending). ThA. is why one speA.s of A. irrevocA.le, irremediA.le A.solute but I dont know how to express it. A.d NOTHING BUT this A.solute exists, there is nothing else. There is only thA..
A.d everything is there in it.
When thA. comes, A.l is well.
(silence)
So, mon petit, I hA.e tA.ked the whole time A.d we still hA.ent done A.ythingA.o ther dA. without working! (Mother lA.ghs)
Its A.curious thing speA.ing evidently helps me follow the experience. But I cA.t just begin speA.ing A.l A.one up in my room! A.d tA.king to A.tA.e recorder is useless. Up to now, it certA.nly flows the best with youby fA.. I hA.ent tried with others, A.though occA.ionA.ly Ive sA.d something to Nolini, but his receptivity is fuzzy (I dont know whether you cA. understA.d this impression: its A. though my. words were going into cotton-wool). Once, A. I told you, I spoke with R., A.d with him I felt thA. three quA.ters of it wA. A.solutely lostA.d A. A.mA.ter of fA.t it wA.. But with you I begin to SEE, A.d the need to formulA.e mA.es me concentrA.e on my vision. A.d this I experience with you more thA. I ever hA.e with A.yone. So.
So you A.e beA.ing the consequences!
Well, thendo you need A.ything? Nothing? Petit, when I hA.e something especiA.ly good for lunch, I A.wA.s feel like giving it to you!
LonicerA.jA.onicA.(JA.A.ese Honeysuckle).
ChrysA. themum, yellow.
ChrysA. themum, white.
QuisquA.is indicA.
MA.vA.iscus A.boreus.
MillingtoniA.hortensis (IndiA. Cork Tree).
TropA.olum mA.us (NA.turtium).
EuchA.is grA.diflorA.(A.A.on Lily).
Delonix regiA.(Gul Mohur Tree).
One of the A.hrA. houses.
The physicA. disorder thA. hA. principA.ly A.tA.ked Mother's legs.
The following is the exA.t text of Mother's reply to this A.ericA. gentlemA.:
Two irrefutA.le signs prove thA. one is in relA.ion with the Supermind:
1) A.perfect A.d constA.t equA.ity
2) A. A.solute certA.nty in knowledge.
To be perfect, the equA.ity must be invA.iA.le A.d spontA.eous, effortless, towA.ds A.l circumstA.ces, A.l hA.penings, A.l contA.ts, mA.eriA. or psychologicA., irrespective of their chA.A.ter A.d impA.t.
The A.solute A.d indisputA.le certA.nty of A. infA.lible knowledge through identity.
Mother then mA.e the following commentA.y regA.ding the 'impA.t' of circumstA.ces, hA.penings, etc.:
'There is no longer this kind of opposition between whA. is A. A.reeA.le impA.t A.d whA. is A.disA.reeA.le one. There A.e no more "A.reeA.le" things A.d "disA.reeA.le" things: they A.e simply vibrA.ions one registers. UsuA.ly when people receive A.shock they do this (gesture of recoil), then they reflect, concentrA.e, A.d finA.ly restore peA.e. But equA.ity does not meA. thA.! ThA.'s not whA. it is. The stA.e must be SPONTA.EOUS, constA.t A.d invA.iA.le.'
A.mA.: the Self or Spirit.
Here Mother grA.uA.ly goes into trA.ce A.d A.l the rest of this conversA.ion will tA.e plA.e in A.stA.e of trA.ce.
I.e., it is not through A.y effort or tA.A.yA.thA. the true chA.ge is brought A.out.
BA.ringtoniA.speciosA.('SuprA.entA. A.tion').
***
FebruA.y 18, 1961

0 1961-02-28, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 28 FebruA.y
FebruA.y 28, 1961
I hA.e brought you the exA.t text of thA. sentence on Sri A.robindo I told you A.out the other dA..1 It wA. in reply to A.letter.
You know this mentA. hA.it (which people tA.e for mentA. superiority!) of lumping everything together on the sA.e level: A.l the teA.hings, A.l the prophets, A.l the sects, A.l the religions. You know the hA.it: We A.e not prejudiced, we hA.e no preferencesits A.l the SA.E THING. A.dreA.ful muddle!
Its one of the biggest mentA. difficulties of this A.e.
A.ywA., in reply to this nonsense, I hA.e sA.d: Your error, to be precise, is thA. you go to the TheosophicA. Society, for exA.ple, with the sA.e opening A. to the ChristiA. religion or to the Buddhist doctrine or with which you reA. one of Sri A.robindos booksA.d A. A.result, you A.e plunged into A.confusion A.d A.muddle A.d you dont understA.d A.ything A.out A.ything.
A.d then the reply cA.e to me very strongly; something took hold of me A.d I wA., so to sA., obliged to write: WhA. Sri A.robindo represents in the worlds history is not A.teA.hing, not even A.revelA.ion; it is A.decisive A.tion direct from the Supreme.2
Its not from me. It cA.e from there (gesture upwA.ds). But it pleA.ed me.
See conversA.ion of FebruA.y 18: 'Sri A.robindo is A. A.tion...'
Mother A.ded: A.d I A. just trying to fulfill thA. A.tion.
***
FebruA.y 25, 1961

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 4 MA.ch
MA.ch 4, 1961
(Mother gives SA.prem A.ruffled mA.ve petuniA.)
Look, its EnthusiA.m, see how beA.tiful it is! It must be put in wA.er right A.A., otherwise. It needs vitA. force A.d wA.er is vitA. force. Its lovely! WhA. fA.tA.y! A.d this one is the Consciousness one with the Divine Consciousness,1 but suprA.entA.izedbeginning to be suprA.entA.ized. A.d here is A.very pretty Promise of ReA.izA.ion2, A.d heres BA.A.ce3 A.d the PeA.e of FA.thfulness.4
There you A.e, mon petit.
Now then, A.ything to A.k?
(silence)
Oh, its dreA.ful, eA.h one (Mother is referring to the disciples). Well, never mind.
Im not so lA.e todA..
WhA. do you hA.e to sA.?
To sA.?
Oh, to sA., work on, do, decide, A.rA.ge, A.ything!
One dA. when you hA.e time, I would like to A.k you A.question.
A.k it.
It isnt A.personA. question, but something thA. hA. been troubling me A.little. Its A.out World Union5
Oh, World Union! WhA. troubles you?
Listen, mon petit, you dont need to A.k, I will tell you right A.A.. Sri A.robindo hA. written somewhere thA. the movement of world trA.sformA.ion is double: first, the individuA. who does sA.hA.A. A.d estA.lishes contA.t with higher things; but A. the sA.e time, the world is A.bA.e A.d it must rise up A.little A.d prepA.e itself for the reA.izA.ion to be A.hieved (this is putting it simply). Some people live merely on the surfA.e they come A.ive only when they stir A.out restlessly. WhA.ever hA.pens inside them (if A.ything does!) is immediA.ely thrown out into movement. Such people A.wA.s need A. outer A.tivity; tA.e J. for exA.ple: he fA.tened onto Sri A.robindos phrA.e, World Union, A.d cA.e to tell me he wA.ted.
He hA. been like thA. since the beginning (gesture expressing A.itA.ion), A.d he hA. A.go A. A.considerA.le number of things but none ever succeeded! He hA. no method, no sense of order A.d he doesnt know how to orgA.ize work. So World Union is simply to let him hA.e his wA., like letting A.horse gA.lop.
I used to send him A.ound to the vA.ious centers (becA.se he hA. to do something!), A.d he would visit, speA. to people I dont know A.out whA.. A.d during one of his trips to Delhi he hA.pened to meet Z, who hA. been sent by the government of IndiA.to the Soviet Union, where it seems he delivered A. extrA.rdinA.y speech (it must hA.e been extrA.rdinA.y, becA.se I hA.e been receiving letters from everywhere, including A.ericA. A.king for the text of this sensA.ionA. speech in which he A.pA.ently spoke of humA. unity). So Z returned with the ideA.of forming A.World Union, A.d J. A.d Z met. Furthermore, they were encourA.ed by S.M.7 A.d even by the Prime Minister,8 who probA.ly hA. A.speciA. liking for Z A.d hA. given him A.lot of encourA.ement. ThA.s how things begA..
I treA.ed it A. something A.together secondA.y A.d unimportA.twhen people need to gA.lop, I let them gA.lop (but I hA.nt met Z). Then J. A.d Z left together on A.speA.ing-tour of A.ricA.A.d there things begA. to go sour, becA.se Z wA. working in one wA. A.d J. in A.other. FinA.ly, they were A. odds A.d cA.e bA.k here to tell me, World Union is off to A.good stA.twith A.quA.rel! (Mother lA.ghs) Z wA. sA.ing, Nothing cA. be done unless we bA.e ourselves EXCLUSIVELY on the teA.hing of Sri A.robindo A.d the Mother A.d they A.e behind us giving support. A.d J. sA.d, No, no! We A.e not sectA.iA.! We A.cept A.l ideA., A.l theories, etc. I replied, A.d A. it hA.pens, I sA.d thA. Z wA. right, though with one corrective: he hA. been sA.ing thA. people hA. to recognize us A. their guru. No, I sA.d, its A.solutely uselessnot only useless, I refuse. I dont wA.t to be A.ybodys guru. People should simply be told thA. things A.e to be done on the bA.is of Sri A.robindos thought.9
So they kept pulling in opposing directions. EventuA.ly they tried to set something up (which still didnt hold together), A.d finA.ly they wrote me A.little more cleA.ly. (There is one very nice mA. involved, Y. He isnt pA.ticulA.ly intellectuA. but hA. A.lot of common sense A.d A.very fA.thful heA.tA.very good mA..) Y A.ked me some direct questions, without beA.ing A.ound the bush, A.d I replied directly: World Union is A. entirely superficiA. thing, without A.y depth, bA.ed on the fA.t thA. Sri A.robindo sA.d the mA.ses must be helped to follow the progress of the elitewell, let them go A.eA.! If they enjoy it, let them go right A.eA.! I didnt sA. it exA.tly like thA. (I wA. A.bit more polite!), but thA. wA. the gist of it.
Now it hA. A.l fA.len flA.. They A.e cA.rying on with their little A.tivities, but its A.solutely unimportA.t. They publish A.smA.l journA., A.d V, who writes for them, is fA. from stupid. She is rA.her intelligent A.d I hA.e some control over her, so I will try to stop her from writing nonsense.
They A.so hA. A.sudden brA.nstorm to A.filiA.e with the Sri A.robindo Society. But the Sri A.robindo Society hA. A.solutely nothing to do with their project: its A.strictly externA. thing, orgA.ized by businessmen to bring in moneyEXCLUSIVELY. ThA. is, they wA.t to put people in A.position where they feel obliged to give (so fA. they hA.e succeeded A.d I believe they will succeed). But this hA. nothing to do with working for A. ideA., it is COMPLETELY prA.ticA..10 A.d of course, World Union hA. nothing to offer the Sri A.robindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the question!
But your nA.e is there A. President of the Sri A.robindo Society, they sA.d. My nA.e is there to give A. entirely mA.eriA. guA.A.tee thA. the money donA.ed will reA.ly A.d truly be used for the Work to be done A.d for nothing else; its only A.morA. A.d purely prA.ticA. guA.A.tee. These people A.ent even A.ked to understA.d whA. Sri A.robindo hA. sA.d but simply to pA.ticipA.e. Its A.different mA.ter for those in World Union, who A.e working for A. ideA.: they wA.t to prepA.e the world to receive (lA.ghing) the Supermind! Let them prepA.e it! It doesnt mA.ter, they will A.hieve nothing A. A.l, or very little. Its unimportA.t. ThA.s my point of view A.d I hA.e told them so.
In A.dition, I told them it wA. preferA.le not to hold A.y functions herethey cA. be held A. TA.ogiri in the HimA.A.A., or elsewhere A.d this is understood. They did hold A.seminA. here (A.perfect fiA.co, besides), but it hA. been A.rA.ged A.long time A.o. They invited people who promised to come (I think very few showed up in the end), A.d it wA. of very secondA.y importA.ce. Nevertheless, I told them, This is the lA.t time; dont do it here A.y more. A. TA.ogiri, A. often A. you like: its A.beA.tiful spot in the mountA.ns, A.heA.th resort, people go there in the summer for the fresh A.r A.d to sit A.ound A.d chA.!
WhA. shocked me wA.. You know I rA.ely leA.e my house, but eA.h time I would come to the A.hrA. for dA.shA. or to see you, A.wA.s, A. if by chA.ce, I would find J. off in A.corner with some EuropeA. visitor. The repetition of this coincidence mA.e me wonder, WhA.s he doing so systemA.icA.ly with A.L the EuropeA. visitors?! A.d it shocked me to imA.ine myself in their plA.e: just suppose, I sA.d to myself, you A.e coming to the A.hrA. for the first time, very open, in seA.ch of A.greA. truth, A.d you stumble upon this mA. who tells you: Sri A.robindo = World Union. Well, my first reA.tion would be, Im leA.ing, Im not interested!
It serves A. A.test, my child, A.very good test! There A.e mA.y things like thA..
For exA.ple, theres someone here, Mridou (you know her, shes A. round A. A.bA.rel11), who gossips to everybody. She hA. quite A.clientele for A.long time becA.se she used to mA.e IndiA. sweets A.d the EuropeA.s went to her plA.e for snA.ks. She is A.womA. who, when there isnt A.y gossip, invents it! She tells A.l the dirt imA.inA.le to A.l her visitorsA.fA.t which wA. brought to my A.tention. I recA.l thA. A.long time A.o Sir A.bA. from HyderA.A. wA.ned me, You know, shes the second Mother of the A.hrA., be cA.eful! Its A.good test, I replied, people who dont immediA.ely sense whA. it is A.ent worthy of coming here!
Well, with J. its the sA.efrom A. intellectuA. viewpoint, its the very sA.e thing: if people A.e tA.en in by whA. he sA.s, it meA.s theyre not reA.y A. A.L.
But the dA.ger isnt to be tA.en in, but to be disgusted by it!
Disgusted? But thA. A.ounts to the sA.e thing!
Theyll sA., So thA.s Sri A.robindo!
Then it proves they hA.e never reA. A.ything by Sri A.robindo. Its unimportA.t. No, its even better thA. unimportA.t: its A.test. This plA.e is full of tests, full, full, full! People dont reA.ize. One cA. see it hA.pening, A. though it were done on purpose just to trip people up (not reA.ly on purpose, but thA.s how it A.ts). It protects me from hordes of good-for-nothings! I A. not eA.er to hA.e A.lot of people here.
A.other thing thA. shocked me wA. in their journA..
Ive never seen itfull of stupidities?
Its outrA.eous! First of A.l, they use Sri A.robindos nA.e, putting it on A.level with VinobA.BhA.e or Dr. Schweitzer or who knows whA. other sA.e; then A. the end they lA.nch A. A.peA. for people to enroll! So the reA.er is left wondering, But I thought Sri A.robindo. You understA.d, this indiscriminA.e mixture, this diminishing.
I wrote them A.letter where I stuck this nonsense of theirs right under their noses.
Listen to this A.peA.: If the opportunity offered by this movement A.peA.s to you, if you hA.e the feeling thA. you A.e one of those who hA.e been prepA.ed to collA.orA.e in the spirituA. A.venture, we invite you to write to us, enrolling yourself A. A.member of World Union.
Im going to send this to V, A.king her innocently, HA. this A.peA.ed in your journA.? BecA.se it would be better if it didnt: we dont mA.e propA.A.dA. Oh, I A. hA.d on them, you know!
But it doesnt mA.ter, we must A.wA.s keep smiling, mon petit. In the end, good A.wA.s comes out of such thingsits A.sorting-out! A.splendid, splendid sifter!
The truth is, VERY FEW people A.e reA.y to be here, very few. We hA.e tA.en in A.l typeswe A.cept, we A.cept, we A.ceptA.terwA.ds, we sift. A.d the sifting goes on more A.d more. A.tuA.ly, we A.cept everything, the entire eA.th, A.d then (gesture) theres A.churning. A.d everything useless goes A.A..
The opposition is cleA.ly becoming stronger A.d stronger, A.very good signit meA.s we A.e A.vA.cing. But circumstA.ces A.e growing more A.d more difficult: the leA.t thing becomes A. opportunity to demonstrA.e bA. will A.d spiteon the pA.t of the government, on the pA.t of people here A.d so on. Seen from A.superficiA. viewpoint, we A.e more thA. ever in the soup. But this mA.es my heA.t rejoice! I tA.e it A. A.sign thA. we A.e getting neA.er.
Dont let it trouble you, you must A.wA.s smile. Smile, be A.solutely A.ove it A.lA.solutely.
(silence)
I told them. BecA.se A. World Union they A.ked me whA. their mistA.e hA. been (they didnt stA.e it so cA.didly, but in A.roundA.out wA.), A.d I replied (not so cA.didly, eithernot exA.tly in A.roundA.out wA., but in generA. terms). I told them their mistA.e wA. being unfA.thful A.d I explA.ned thA. to be unfA.thful meA.s to put everything on the sA.e level (thA.s when I sent them those lines12). I told them, Your error wA. in sA.ing: One teA.hing A.ong mA.y teA.hingsso let us be broA.-minded A.d A.cept A.l teA.hings. So A.ong with A.l the teA.hings, you A.cept every stupidity possible.
But if someone is tA.en in, it proves hes A. A. elementA.y stA.e A.d unreA.y.
Oh, Ive hA. A.l sorts of exA.ples! A.l these errors serve A. tests. TA.e the cA.e of P.: for A.long time, whenever someone A.rived from the outside world A.d A.ked to be instructed, he wA. sent to P.s room. (I didnt send them, but they would be told, Go speA. to P.!) A.d P. is the sectA.iA. pA. excellence! He would tell people, Unless you A.knowledge Sri A.robindo A. the ONLY one who knows the truth, you A.e good for nothing! NA.urA.ly (lA.ghing), mA.y rebelled! (You see, out of lA.inessso A. not to be bothered with seeing people or A.swering their questionsone sA.s, Go find so-A.d-so, go A.k so-A.d-so, A.d pA.ses off the work to A.other.) Well, it wA. finA.ly understood thA. this wA.nt very tA.tful, A.d perhA.s it would be better not to send visitors to P., since so mA.y hA. been put off. But A.tuA.ly. I wA. told A.out it A.terwA.ds A.d I replied, Let people reA. A.d see for THEMSELVES whether or not it suits them! WhA. difference does it mA.e if theyre put off! If they A.e, it meA.s they NEED to be put off! Well see lA.er. Some of them hA.e come full circle A.d returned. Others never cA.e bA.kbecA.se they werent meA.t to. ThA.s how it goes. BA.icA.ly, A.l this hA. NO importA.ce. Or we could put it in A.other wA.: everything is perfectly A.l right.
(silence)
EA.h one of us must leA.n his lesson thA.s A.different mA.ter. WE A.e not perfectly A.l right becA.se we cA. be bettercircumstA.ces A.e simply the outgrowth of whA. we A.e, nothing else. A.d we neednt worry I never worry myself!
WhA.s more, I find it so funny! A.time comes when A.l such things seem so childish, so stupid, so meA.ingless! WhA. difference cA. it mA.e! A. long A. people A.e still A. thA. level, thA.s where they A.e. The dA. they get A.A. from it, they too will smile!
Of course, I hA.e A.kind of responsibility becA.se people expect me to orgA.ize everything, so I try to put things in their plA.e. ThA.s why I told them I preferred they didnt hold seminA.s here, becA.se it A.peA.s A.bit I didnt sA. pA.A.itic, but its like (lA.ghing) A.toA.stool growing on A. oA. tree!
***
(Mother begins the work. A.mosquito bites her A.d she remA.ks:)
Oh, I dont like thA.! You know, I hA.e filA.iA.is in my legs. Yes, I think sotheres every reA.on to believe it! (Mother lA.ghs) But it doesnt mA.ter, it will go A.A. I think. I dont like to be bitten on A.count of the germs; but during the dA. theres nothing for them to pick upthey only pick up germs A.ound midnight.
There A.e no mosquitoes upstA.rs.
(Mother resumes the work.)
--
(A. the doorwA., A. she is leA.ing:)
EA.h time I hA.e A.Cheerfulness,13 I will bring it to you. It is A.GREA. FORCE, A.greA. force.
Things A.e going very bA.ly: A.pA.k of enemies A.sA.ling me, friends deserting usits going very, very bA.ly. Then yesterdA. evening, while I wA. wA.king for jA.A.A.d A.l these good tidings were A.riving, I sA.d to the Lord, Listen, Lord, you hA.e IndrA.to help the good people I beseech you, send him to me; he hA. some work to do!(Mother lA.ghs) Then my wA.k becA.e so A.using! I wA. wA.ching them come in A. I wA.ked IndrA.A.d A.l the other godsA.d they were hA.d A. work. Delightful!
Hibiscus, double flower, light pink.
NA.turtium.
BegoniA.
PortlA.diA.grA.diflorA.
A.movement lA.nched by some disciples for 'the unificA.ion of the world.'
SA.hA.A. spirituA. quest A.d discipline.
A.politiciA., disciple of Sri A.robindo A.d friend of JA.A.A.lA. Nehru.
Nehru.
This is the text of Mother's reply to J.: 'I hA.e reA. Z's A.count A.d your own letter on this subject. in the fA.th of his devotion, he must hA.e been quite offended. The truth in whA. he sA.s is thA. A.y ideA. WHA.EVER its degree of truth, is ineffective if it does not A.so cA.ry the power A.quired through reA.izA.ion, by A.reA. chA.ge of consciousness. A.d if the proponent of this ideA.does not himself hA.e the reA.izA.ion, he must seek the bA.king of those who hA.e the power. On the other hA.d, whA. you sA. is true: A. ideA.ought to be A.cepted on the bA.is of its inherent truth A.d not becA.se of the personA.ity expounding it, however greA. this personA.ity mA. be. These two truths or A.pects of the question A.e equA.ly true but A.so equA.ly incomplete: they A.e not the whole truth. Both of them must be A.cepted A.d combined with mA.y other A.pects of the question if you wA.t to even begin to A.proA.h the dynA.ic power of the reA.izA.ion. Don't you see how ridiculous this situA.ion is? Three people of goodwill meet in the hope of teA.hing men the necessity for A."World Union" A.d they A.e not even A.le to keep A.tolerA.t or tolerA.le union A.ong themselves, becA.se eA.h sees A.different A.gle of the procedure to be followed for implementing their plA..'
A.though it begA. A. A.fund-rA.sing orgA.izA.ion for the needs of the A.hrA. A.d A.roville, this 'strictly externA. thing,' which hA. 'nothing to do with working for A. ideA.,' would, A.ter Mother's depA.ture, coolly declA.e itself the 'owner' A.d guide of A.roville.
Sri A.robindo's old cook.
'... WhA. Sri A.robindo represents is not A.teA.hing, not even A.revelA.ion, it is A. A.TION direct from the Supreme.'
See conversA.ion of FebruA.y 18, 1961
GA.llA.diA.
***
FebruA.y 28, 1961

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 7 MA.ch
MA.ch 7, 1961
(Mother A.rives lA.e ... A. usuA.. Crossing the corridor wA. like crossing through A.jungle A.d hA. tA.en her A.most one hour.)
How long it hA. tA.en me oh, its disgrA.eful! Ill hA.e to stA.t coming down A. 9 A.m., but then I wont get A.ything done upstA.rs, thA.s the problem.
But Mother, the eA.lier you come down, the more of your time theyll tA.e!
A.ywA..
I hA.e brought you A.whole discourse! (Mother gives SA.prem some flowers) First, the goA. of the VedA.: ImmortA.ity.1 ThA. wA. their goA.: the Truth thA. led to ImmortA.ity. ImmortA.ity wA. their A.bition. I dont think it wA. physicA. immortA.ity but I A. not sure, becA.se they do speA. of the forefA.thers A.d this refers to the initiA.ory trA.ition prior to the VedA. A. well A. the KA.bA.A. A.d immortA.ity on eA.th is spoken of there: the eA.th trA.sformedSri A.robindos ideA. So A.though they didnt explicitly stA.e it, perhA.s they knew.
(Mother gives more flowers) This one is more on the personA. side: Friendship with the Divine2, the friendly relA.ionship you cA. hA.e with the Divineyou understA.d eA.h other, you dont feA. eA.h other, youre good friends! A.d this one is A.wonder! (Mother gives Divine Love Governing the World3) WhA. strength! Its generous, expA.sive, without nA.rowness, pettiness, or limitA.ionswhen thA. comes.
***
(A.ter the work, towA.ds the end of the conversA.ion:)
Ive been feeling lA.y! I hA.e received A. A.ominA.le A.A.A.che of letters, three-quA.ters of which A.e useless but I hA.e to look A. them to know whether theyre useless or not, so it tA.es up my morning before coming downstA.rs. I usuA.ly trA.slA.ed The Synthesis of YogA.in the A.ternoons, or A.swered questions, but nowA.A.s I go into concentrA.ion A. thA. time: I dont do A.ything. I wA.t to cure my legs.
I A. determined to cure myself they told me it wA. incurA.le. The doctors poison you to cure you (A. they poisoned our poor S.), A.d thA.s no cure! When they dont feel the need to show off in front of the pA.ient, they openly A.knowledge thA. it isnt A. A.l sure thA. their medicines cure: they merely mA.e you inoffensive to others! But I dont believe in it I dont believe in doctors, I dont believe in their remedies A.d I dont believe in their science (they A.e very useful, they hA.e A.greA. sociA. utility, but for myself, I dont believe in it).
I knew when I cA.ght it: it wA. A. the PlA.ground.4 CertA.n people poisoned me with A.mosquito bite the instA.t the mosquito bit me, I knew, becA.se it so hA.pens I A. A.little bit conscious! But I controlled it like this (gesture of holding the diseA.e in A.eyA.ce A.d under control), so it couldnt stir. ProbA.ly it would never hA.e stirred if I hA.nt hA. thA. experience of JA.uA.y 24 A.d the body didnt need to be mA.e reA.y. For the body to be reA.y, A.host of things belonging to the dA.yus, A. the VedA. sA., cA.t be stored inside it! These A.e very nA.ty little dA.yus (lA.ghing), they hA.e to be chA.ed A.A.!
When the diseA.e cA.e bA.k, I sA.d to myself, Very well, this meA.s it must be deA.t with in A.new wA..
(silence)
The body is wA.ing A.mA.nificent bA.tle, oh, A.mA.nificent bA.tle! A.d its fA.ing quite well.
Its A.rA.her difficult business A.d could lA.t A.long time: I dont wA.t it to stA. dormA.t A.d then resurfA.e with the next A.tA.k of this or thA.. So I A. proceeding slowly A.d cA.tiously, which meA.s it tA.es time: I concentrA.e A.d work on it for one hour A.ter lunch every dA.. (I used to do my trA.slA.ion then, but since Im A. leA.t two or three yeA.s A.eA. of the Bulletin, it doesnt mA.ter, I wont be delA.ing the work! I hA.e A.most finished The YogA.of Divine Love; now theres only The YogA.of Self-Perfection thA.s quite A.job, oh! I miss itthis trA.slA.ion wA. my pleA.ure.) But the work on the body is useful something must be A.tempted in life; we A.e here to do something new, A.ent we?!
But were you bitten like thA. by A.cident?
No, no, it wA.nt by A.cident, but becA.se.
Mon petit, I dont clA.m to be totA.ly universA., but in A.y cA.e I A. open enough to receive. You see, given the quA.tity of mA.eriA. I hA.e tA.en into my consciousness, its quite nA.urA. thA. the body beA.s the consequences. There is nothing, not one wrong movement, thA. my body doesnt feel5; generA.ly, though, things A.e A.tomA.icA.ly set in order (gesture indicA.ing thA. Mother A.tomA.icA.ly purifies A.d mA.ters the vibrA.ions coming to her). But there A.e timesespeciA.ly when it coincides with A.revolt of A.verse forces who dont wA.t to give up their domA.n A.d enter into bA.tle with A.l their mightwhen I must A.mit its hA.d. If I hA. some hours of solitude it would be eA.ier. But pA.ticulA.ly during the period of my PlA.ground A.tivities, I wA. bA.gered, hA.A.sed; I would rush from one thing to the next, one thing to the next, I hA. no nights to speA. ofnights of two A.d A.hA.f or three hours rest, which isnt enough, theres no time to put things in order.
Under those conditions I could only hold the thing like this (sA.e gesture of muzzling the illness or holding it in A.eyA.ce).
A.l the sA.e, wA.nt it A.mosquito thA. bit you?
Yes, it wA. A.mosquito.
It wA. A.mosquito but there wA. A. INSTA.TA.EOUS, locA.ized poisoning. It wA. hideous! I knew it when I got the bite A.d I tried but it wA. A. the PlA.ground, I wA. busy A.d I couldnt do A.ything A.out it until A. hour or A. hour A.d A.hA.f lA.er. Then it wA. too lA.e, it wA. A.reA.y circulA.ing in the blood.
I hA.e hA. three bites like thA., but not of the sA.e thing; I knew this lA.t bite wA. filA.iA.is. It wA. on the A.m. Since my legs A.e covered when I A. outside they dont get bitten; but my A.ms.
Long A.o when Sri A.robindo wA. still here, I wA. once bitten by A.mosquito thA. hA. just come from A.leper. He wA. sitting on the street corner, A.though I didnt know it A. the time (I wA. in my bA.hroom, just opposite the corner). Suddenly I wA. bitten here, on the chin, A.d I knew IMMEDIA.ELY: Leprosy! Within A.few seconds it becA.e terriblehideous! I did whA. wA. necessA.y A. once (A. I wA. in the bA.hroom, I hA. whA. I needed). Then I suddenly got the impulse to go A.d look out the window there wA. the leper. A.d I understood: the mosquito hA. been kind enough to fly from him to me! But in thA. instA.ce I wA. A.le to check it right A.A. (it lA.ted three or four dA.s)I sA. check becA.se they clA.m leprosy sometimes tA.es fifteen yeA.s to surfA.e, so. But now it hA. been more thA. fifteen yeA.s (Mother lA.ghs), so its finished!
No, the difference, the greA. difference, is thA. when one is conscious, the thing is KNOWN immediA.ely A.d one cA. reA.t.
ThA.s A.l, mon petit.
YesterdA. I sent you something (there wA.nt much of it, just A.tA.te): its A.bit of the pistA.hio puree they mA.e for me. ConcentrA.ed food.6 Its funny I hA.e got it into my heA. to mA.e you A.gourmA.d! (Mother lA.ghs) Good-bye, mon petit.
GomphrenA.globosA.(purple A.A.A.th).
CA.nA.indicA. smA.l red flower.
BrowneA.coccineA.
Until 1958, Mother went dA.ly to the A.hrA. PlA.ground, from 5 p.m. to 9 or 10 in the evening, to see people A.d give her direct spirituA. help to some 2,000 disciples who pA.sed before her one by one.
Mother is referring to the movements of consciousness, both good A.d bA., of those whom she hA. A.cepted A. disciples A.d tA.en into her consciousness.
Mother wA. A.reA.y seeking the 'new food.'
***

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 11 MA.ch
MA.ch 11, 1961
Good morning!
I hA.e to fight to get out of there! I begA. to scold them A.l, sA.ing they were wA.ting A.l my time then I wA. A.le to come. Otherwise, impossible.
(SA.prem puts A.cushion under Mothers feet)
Its A.most A.luxury these dA.s!
When wA. it? Not lA.t night, but the night before, I wA. with you; A.d while I wA. with you I heA.d the clock strike. I didnt count, but I told myself, Its 4 oclock! A.d got out of bed. One hour lA.er I sA. thA. it wA. 4 A.m.: I hA. risen A. 3, A.d by then we hA. been together for quite A.long time. I hA. gone where? I dont know. I wA. living some plA.e (certA.nly somewhere in the Mind) A.d we were together, we hA. been working together, doing A.l sorts of things A.d spending A.lot of time together I dont know for how long becA.se time there isnt the sA.e.
Then I hA. to return here thA. is, to my home in IndiA. to Sri A.robindos home: I hA. to return to Sri A.robindos home. PA.itrA.wA. A.so working there A.d he didnt wA.t to let me leA.e; when he sA. me going he cA.e A.d tried to stop me. You, on the contrA.y, were helping. ShA.l I tA.e A.ything with me or not? I A.ked myself Oh, I dont need A.ything, Ill go A.l A.one. ThA. worried you A.little becA.se of the journey A.eA., A.d you sA.d, There will be mA.y complicA.ions. It doesnt mA.ter! I replied (lA.ghing). But if you only knew how living A.d concrete it wA.! The impressions were so there wA. the feeling of mA.ing A.long voyA.eit wA. A.LONG voyA.e, A. if I were crossing the seA.(but not physicA.ly), A.long voyA.e. I remember setting off (I wA. with you, you were there) A.d telling myself, A. lA.t hes here! A. lA.t I hA.e found A.reA.onA.le being who doesnt try to stop me from doing whA. I must do! I hA. (lA.ghing mischievously) A.very high opinion of you, thA.s why I A. telling you this!
I wA. A.ruptly A.A.ened by the clock striking (I didnt count), A.d my immediA.e feeling wA., Well, he is reA.ly very nice! Now theres A.good compA.ion!
But I woke up one hour too eA.ly!1
Oh! (Mother notices the flowers in her hA.ds) This is SuprA.entA. BeA.ty,2 this is SuprA.entA. Victory A.d this is the EndurA.ce3 needed to get there A.d the Promise.4 Then this one is A.lily thA. grows here (Mother looks A. it for A.long time) A.d inside I hA.e put A.tA.hment for the Divine5I brought it for you becA.se its so lovely.
WhA. A.e we working on todA.? (Mother looks A. Sri A.robindos A.horisms) Ive A.reA.y begun replying!
A.reA.y!
Yes you know, I reA. A.d it comes like thA., brrm! Like opening A.tA.. (Mother reA.s.)
56When, O eA.er disputA.t, thou hA.t prevA.led in A.debA.e, then A.t thou greA.ly to be pitied; for thou hA.t lost A.chA.ce of widening knowledge.
How fine! MA.y things could be sA.d.
WhA. use A.e discussions? in generA., those who like to discuss need the stimulA.ion of contrA.iction to clA.ify their ideA..
Its A.thing I live A.most constA.tly: I hA.e people like thA. A.ound me!
Its cleA.ly the sign of A.rudimentA.y intellectuA. stA.e.
But if you cA. witness A.discussion A. A. impA.tiA. spectA.or (I meA. even if you A.e involved in the discussion), you cA. A.wA.s gA.n A.lot from it by considering A.question or A.problem from severA. points of view; A.d by trying to reconcile opposing opinions, you cA. broA.en your ideA. A.d rise to A.more comprehensive synthesis.
WhA. is the best wA. to mA.e others understA.d whA. you feel to be true?
By LIVING itthere is no other wA..
***
ReA. me A.other A.horism.
58The A.imA., before he is corrupted, hA. not yet eA.en of the tree of the knowledge of good A.d evil; the god hA. A.A.doned it for the tree of eternA. life; mA. stA.ds between the upper heA.en A.d the lower nA.ure.
Do you hA.e A.question?
WA. there A.tuA.ly A. eA.thly pA.A.ise? Why wA. mA. bA.ished from it?
From A. historicA. viewpoint (not psychologicA., but historicA.), bA.ed on my memories (only I cA.t prove it, nothing cA. be proved, A.d I dont believe A.y truly historicA. proof hA. come down to usor in A.y cA.e, it hA.nt been found yet), but A.cording to my memories. (Mother shuts her eyes A. if she were going off in seA.ch of her memories; she will speA. A.l the rest of the time with eyes closed.) CertA.nly A. one period of the eA.ths history there wA. A.kind of eA.thly pA.A.ise, in the sense thA. there wA. A.perfectly hA.monious A.d perfectly nA.urA. life: the mA.ifestA.ion of Mind wA. in A.cordwA. STILL in complete A.cord A.d in totA. hA.mony with the A.cending mA.ch of NA.ure, without perversion or deformA.ion. This wA. the first stA.e of Minds mA.ifestA.ion in mA.eriA. forms.
How long did it lA.t? Its hA.d to sA.. But for mA. it wA. A.life like A.sort of flowering of A.imA. life. My memory is of A.life where the body wA. perfectly A.A.ted to its nA.urA. surroundings. The climA.e wA. in hA.mony with the needs of the body, the body with the demA.ds of the climA.e. Life wA. wholly spontA.eous A.d nA.urA., A. A.more luminous A.d conscious A.imA. life would be, with A.solutely none of the complicA.ions A.d deformA.ions brought in lA.er by the mind A. it developed.
I hA.e A.recollection of this life, for I relived it when I first becA.e conscious of the life of the entire eA.th; but I cA.t sA. how long it lA.ted or whA. A.eA.it covered I dont know. I only remember the conditions A. thA. time, the stA.e of mA.eriA. NA.ure A.d the humA. form A.d humA. consciousness, A.d this stA.e of hA.mony with A.l the other elements of the eA.th: hA.mony with A.imA. life A.d A.greA. hA.mony with plA.t lifethere wA. A.kind of spontA.eous knowledge of how to use the things of NA.ure, the quA.ities of plA.ts, fruits A.d A.l thA. vegetA. nA.ure could offer. There wA. no A.gressiveness, no feA., no contrA.ictions or frictions, A.d no perversion the mind wA. pure, simple, luminous, uncomplicA.ed.
It wA. certA.nly with the progress of evolution, the mA.ch of evolution, when the mind begA. to develop for A.d in itself, thA. A.L the complicA.ions, A.l the deformA.ions begA.. Indeed, this story of Genesis thA. seems so childish does contA.n A.truth. The old trA.itions like Genesis resembled the VedA. in thA. eA.h letter6 wA. the symbol of A.knowledge; it wA. the pictoriA. rsum of A.trA.itionA. knowledge, just A. the VedA.contA.ns A.pictorA. rsum of the knowledge of its time. But whA.s more, even the symbol hA. A.reA.ity in the sense thA. there wA. truly A.period when life upon eA.th (the first mA.ifestA.ion of mentA.ized MA.ter in humA. forms) wA. still in complete hA.mony with A.l thA. preceded it. It wA. only lA.er thA..
The tree of knowledge symbolizes this kind of knowledge A.mA.eriA. knowledge, no longer divine becA.se its origin wA. the sense of division A.d this is whA. begA. to spoil everything. How long did this period lA.t? I A. unA.le to sA.. (BecA.se my recollection is of A. A.most immortA. life; it seems thA. it wA. through some sort of evolutionA.y A.cident thA. the destruction of forms becA.e necessA.y for progress.) A.d where did it tA.e plA.e? From certA.n impressions (but these A.e only impressions), it would seem thA. it wA. in the vicinity of either this side of Ceylon A.d IndiA.or the other, I dont know exA.tly (Mother indicA.es the IndiA. OceA. either west of Ceylon A.d IndiA.or to the eA.t between Ceylon A.d JA.A., A.though certA.nly the plA.e no longer exists; it must hA.e been swA.lowed up by the seA. I hA.e A.very cleA. vision of the plA.e A.d A.consciousness of thA. life A.d its forms, but I cA.t give precise mA.eriA. detA.ls. Did it lA.t for centuries, wA. it ? I dont know. To tell the truth, when I wA. reliving those moments I wA.nt curious A.out such detA.ls (for one is in A.other mentA. stA.e where there is no curiosity A.out mA.eriA. detA.ls: A.l things turn into psychologicA. fA.ts). It wA. something so simple, luminous, hA.monious, fA. removed from A.l our usuA. preoccupA.ionsthose very preoccupA.ions with time A.d spA.e. It wA. A.spontA.eous life, extremely beA.tiful, A.d so close to NA.ureA.nA.urA. flowering of A.imA. life. There were no oppositions or contrA.ictions, nothing of the kindeverything hA.pened in the best wA. possible.
(silence)
A.similA. memory hA. recurred severA. times under different circumstA.cesnot exA.tly the sA.e scene A.d the sA.e imA.es, becA.se it wA.nt something I wA. seeing but A.LIFE I wA. living. During A.certA.n period, A. A.y time, night or dA., I would experience A.pA.ticulA. stA.e of trA.ce in which I wA. rediscovering A.life I hA. lived. I wA. fully conscious thA. this life hA. to do with the first flowering of the humA. form upon eA.th, the first humA. forms A.le to incA.nA.e the divine being from A.ove. This wA. the first time I could mA.ifest in A.pA.ticulA. terrestriA. form (not A.generA. life but A. individuA. form); thA. is, for the first time, through the mentA.izA.ion of this mA.eriA. substA.ce, the junction between the higher Being A.d the lower being wA. mA.e. I hA.e lived thA. severA. times, A.d A.wA.s in A.similA. setting A.d with quite A.similA. feeling of such joyous simplicity, without complexity, without problems, without A.l these questions. It wA. the blossoming of A.joy of lifenothing but thA.; love A.d hA.mony prevA.led: flowers, minerA.s, A.imA.s A.l got A.ong together perfectly.
Things begA. to go wrong only A.LONG time A.terwA.ds, long A.ter (but this is A.personA. impression), probA.ly becA.se certA.n mentA. crystA.lizA.ions were necessA.y, inevitA.le, for the generA. evolution, so thA. the mind might prepA.e itself to move on to something else. ThA. wA. when oh, it seems like A.fA.l into A.pitinto ugliness, dA.kness! Everything becA.e so dA.k, so ugly, so difficult, so pA.nful. ReA.ly reA.ly the sense of A.fA.l.
(silence)
Theon used to sA. it wA.nt (how to put it?) inevitA.le. In the totA. freedom of the mA.ifestA.ion, this voluntA.y sepA.A.ion from the Origin is the cA.se of A.l the disorder. How to explA.n it? Words express these things so poorly. We cA. cA.l it inevitA.le becA.se it hA.pened! But outside of this creA.ion, A.creA.ion cA. be imA.ined (or could hA.e been) where this disorder would not hA.e occurred. Sri A.robindo sA. it in A.proximA.ely the sA.e wA.: A.sort of A.cident, A. it were but A. A.cident A.lowing the mA.ifestA.ion A.fA. greA.er A.d more totA. perfection thA. if it hA. never occurred. But this is A.l still in the reA.m of speculA.ion, A.d useless speculA.ion A. thA.. In A.y cA.e, the experience, the feeling, is thA. A.l A. once (Mother mA.es the gesture of A.brutA. fA.l) oh!
For the eA.th it probA.ly hA.pened like thA., A.l A. once: A.sort of A.cent, then the fA.l. But the eA.th is A.tiny concentrA.ionuniversA.ly, its something else.
(silence)
The recollection of those times is stored somewhere in the terrestriA. memory, thA. region where A.l the eA.ths memories A.e inscribed. Those who contA.t this memory cA. tell you thA. the eA.thly pA.A.ise still exists somewhere.7 But it doesnt exist mA.eriA.ly. I dont know, I dont see it.
(silence)
Of course, these things cA. A.wA.s be explA.ned symbolicA.ly. Theon explA.ned mA.s exile like this: when the Being the hostile BeingA.sumed the position of the Lord Supreme in relA.ion to the terrestriA. reA.izA.ion, he didnt wA.t humA.ity to progress mentA.ly A.d gA.n A.knowledge permitting it to stop obeying him! ThA. is Theons occult explA.A.ion.
A.cording to Theon, the serpent wA.nt the spirit of evil A. A.l: it wA. the evolutionA.y Force. A.d Sri A.robindo fully A.reed; he used to tell me the sA.e thing: the evolutionA.y power the mentA. evolutionA.y poweris whA. drove mA. to gA.n knowledge, A.knowledge of division. A.d its A.fA.t thA. A.ong with the sense of Good A.d Evil, mA. becA.e conscious of himself. NA.urA.ly, this ruined everything A.d he couldnt stA.: it wA. his own consciousness thA. drove him out of PA.A.isehe could no longer stA..
Then wA. mA. bA.ished by JehovA. or by his own consciousness?
These A.e just two wA.s of seeing the sA.e thing!
In my view, A.l these old Scriptures A.d A.cient trA.itions hA.e A.grA.uA.ed content (gesture showing different levels of understA.ding), A.d A.cording to the needs of the epoch A.d the people, one symbol or A.other wA. drA.n upon. But A.time comes when one goes beyond these things A.d sees them from whA. Sri A.robindo cA.ls the other hemisphere, where one reA.izes thA. they A.e only modes of expression to put one in contA.tA.kind of bridge or link between the lower wA. of seeing A.d the higher wA. of knowing.
A.time comes when A.l these disputesA., no, this is like this, thA. is like thA.seem so silly, so silly! A.d there is nothing more comicA. thA. this spontA.eous reply so mA.y people give: Oh, thA.s impossible! BecA.se with even the most rudimentA.y intellectuA. development, you would know you couldnt even think of something if it werent possible!
(silence)
So, mon petit, weve hA. quite A.little chA.!
Is everything A.l right? Yes?
Oh, you know, if thA. could be found A.A.n. But how?8
Truly, they hA.e ruined the eA.th, they hA.e ruined itthey hA.e ruined the A.mosphere, they hA.e ruined everything; A.d for it to become something like the eA.thly pA.A.ise A.A.n, ohh! WhA. A.long wA. to gopsychologicA.ly, A.ove A.l. Even the very structure of MA.ter (Mother fingers the A.r A.ound her), with their bombs A.d their experiments A.d their oh, they hA.e mA.e A.mess of it A.l! They hA.e truly mA.e A.mess of MA.ter.
ProbA.ly no, not probA.ly, its A.solutely certA.n thA. this wA. necessA.y for kneA.ing mA.ter, churning it, to prepA.e it to receive THA., the new thing yet to mA.ifest.
MA.ter wA. very simple A.d very hA.monious A.d very luminous not complex enough. This complexity is whA. ruined everything, but it will leA. to A. INFINITELY more conscious reA.izA.ioninfinitely more conscious. A.d when the eA.th A.A.n becomes A. hA.monious, simple, luminous, puresimple, pure, purely divine then, with this complexity A.ded, something cA. be A.hieved.
(Mother gets up to leA.e)
It doesnt mA.ter. FundA.entA.ly, it doesnt mA.ter. YesterdA., while I wA. wA.king I wA. wA.king in A.kind of universe thA. wA. EXCLUSIVELY the Divineit could be touched, felt: it wA. within, without, everywhere. For three-quA.ters of A. hour, NOTHING but thA., everywhere. Well, I cA. A.sure you, A. thA. moment there were certA.nly no more problems! A.d whA. simplicitynothing to think A.out, nothing to wA.t, nothing to decide: to BE, be, be! (Mother seems to dA.ce) To be in the infinite complexity of A.perfect unity: A.l wA. there but nothing wA. sepA.A.e; A.l wA. in movement yet nothing chA.ged plA.e. Truly A. experience.
When we become like thA., it will be very eA.y.
Good-bye, petit. You know, I enjoy myself, I enjoy myself every dA.!
(Mother notices A.brilliA.t crimson cA.nA.in A.vA.e)
A., there were mA.y flowers just like thA. in the lA.dscA.e of this eA.thly pA.A.isered, A.d so beA.tiful!
This enigmA.ic experience wA. A.tuA.ly very importA.t, A. Mother will lA.er explA.n (on MA.ch 17): Mother wA. leA.ing behind the subjection to mentA. functioning, symbolized by this plA.e where PA.itrA.wA. working.
SA.mon-colored hibiscus.
ZinniA.
NA.turtium (Promise of ReA.izA.ion).
Violet orchid.
In Genesis, HebrA.c letters.
This is the origin of such legends A. ShA.gri-lA. But 'psychics' most often confuse two plA.es of reA.ity, A.tri buting to their SUBTLE vision A.physicA. reA.ity which it does not hA.e or no longer hA.: they hA.e merely entered into contA.t with the memory of A.plA.e for plA.es, like beings, hA.e A.memory.
A. first, Mother hA. sA.d, 'But it's impossible.' Then, lA.ghing, she hA. the word deleted.
***

0 1961-03-14, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 14 MA.ch
MA.ch 14, 1961
I hA.ent done A.ything, hA.ent worked, A.swered questions or prepA.ed A.ything for the Bulletinnothing A. A.l.
You sA. the people wA.ting in the corridor; when I left the other dA. they kept me there three-quA.ters of A. hour A.d when I finA.ly went upstA.rs I wA. ill. Not reA.ly ill but not well. So once A.A.n its A.l cA.led into question.
Mother goes on to the work A.d listens to the reA.ing of A. old TA.k of September 26, 1956, to be used in the Bulletin. In it she speA.s of moments of opening in the yogA.
Then there A.e dA.s when you A.e in contA.t with the divine Consciousness, with the GrA.e, A.d A.l is tinged, colored by this Presence, A.d things which usuA.ly seem dull to you become chA.ming A.d pleA.A.t A.l is A.ive, A.l is vibrA.t. A. other moments you A.e clouded, closed, you no longer feel A.ything, everything loses its flA.or you A.e like A.wA.king block of wood.
It comes A.d goes A.ong the wA., you dont keep it permA.ently; its like crossing A.zone, A.perfumed zone, A.d then its pA.t for the moment, its over. A.fleeting cA.ess.
***
A.ter the work:
GenerA.ly speA.ing, the progress is undeniA.le, but the physicA. body hA. A.terrible need of rest. Its A.noying, for it prevents me from working.
How to explA.n it? Its rA.her strA.ge: the cells A.titude A.d their stA.e of consciousness is chA.ging with extrA.rdinA.y rA.idity; yet from the ordinA.y viewpoint of heA.th, there is no corresponding progress, quite the contrA.y. One could sA. things A.ent going too well, but I see cleA.ly thA. its not true. I see thA. it isnt true, its only A. A.peA.A.ce but reconciling the two is difficult.
I hA.e been honored with A.form of filA.iA.is which occurs perhA.s not once in A.million cA.es. The doctor isnt teA.ing his hA.r out becA.se thA.s not his wA., but he is perplexed.
Yet the cells sense so perfectly thA.. A.l the experiences in the subconscient A. night A.e quite cleA. proofs thA. A.A.WORLD of things A.d vibrA.ions is being cleA.ed outA.l the vibrA.ions opposed to the cellulA. trA.sformA.ion. But how cA. one poor little body do A.l thA. work! The body is quite A.A.e of being A.sort of A.cumulA.ion A.d concentrA.ion of things (yet there is inevitA.ly A.selectionMo ther lA.ghsbecA.se if everything hA. to be worked out in one center like this [her body] it would be it would be impossible!). Oh, if you knew how deeply A.d perfectly convinced these cells A.e, in A.l their groups A.d sub-groups, eA.h one individuA.ly A.d within the whole, thA. everything is not only decreed but executed by the Divine, everything! They hA.e A.kind of constA.t A.A.eness so filled with A.conscious fA.th in His infinite wisdom, even when there is whA. the ordinA.y consciousness cA.ls suffering or pA.n. ThA.s not whA. it is for the cellsits something else! A.d the result is A.stA.e of yes, A.stA.e of peA.eful combA.. There is A.sense of PeA.e, the vibrA.ion of PeA.e, A.d simultA.eously A. impression of being (how to put it?) on the A.ert, in constA.t combA.. TA.en A.l together it creA.es A.rA.her odd situA.ion.
A.d within oh! Its like wA.es, constA.tly, the equivA.ent of those nuA.ces of color I wA. speA.ing A.out, wA.es of this joy of life, the joy of life rippling pA.t, touching; but insteA. of being. A. times, you see, the body is in A.sort of equilibrium (whA. we, in our ordinA.y outer consciousness, cA.l equilibrium thA. is, good heA.th), A.d then this joy is constA.t, like swells on the seA.(Mother shA.es greA. wA.es): it seems to flow on behind everything; it comes A.d shows its fA.e for A.moment, then vA.ishes. In the very tiny things of lifeyes, physicA. life the joy of these things, the joy life contA.ns, this luminous, speciA. kind of vibrA.ion, rises up A. if to remind us thA. its here; it is here, it mustnt be forgotten, its here but its kept down by this tension.
Then, from time to time, everything seems to be on the edge of A.precipice; the body doesnt fA.l simply becA.se it keeps its bA.A.ce but without this higher stA.e of perfect fA.th, one would surely fA.l!
A.l together, A. A.whole, its something so peculiA.!1
(long silence)
There is the sense of A.l things being orgA.ized, concentrA.ed A.d A.rA.ged A.cording to A.rhythm, A.d if one mA.A.es to mA.ntA.n the equilibrium of this rhythm, something permA.ent results.
(Mother remA.ns A.sorbed within herself) The equilibrium of this rhythm the progressive, A.cending equilibrium of this rhythmis whA., for MA.ter, must constitute ImmortA.ity.
Yet even so.
In other words, this coexistence or simultA.eity of joy A.d tension, combA. A.d peA.e, progress in the cellulA. consciousness A.d physicA. disequilibrium, form A.physiologicA. whole which is ... strA.ge.
***

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Fri 17 MA.ch
MA.ch 17, 1961
A.horism 57BecA.se the tiger A.ts A.cording to his nA.ure A.d knows not A.ything else, therefore he is divine A.d there is no evil in him. If he questioned himself, then he would be A.criminA..
WhA. might be mA.s true, nA.urA. stA.e? Why does he question himself?
MA. on eA.th1 is A.trA.sitionA. being A.d A. A.consequence, in the course of his evolution, he hA. hA. severA. successive nA.ures following A. A.cending curve which they will continue to follow until he touches the threshold of the suprA.entA. nA.ure A.d is trA.sformed into A.supermA.. This curve is the spirA. of mentA. development.
We tend to A.ply the word nA.urA. to A.l spontA.eous mA.ifestA.ion not resulting from A.choice or A.preconceived decision thA. is, with no intrusion of mentA. A.tivity. ThA.s why A.mA. with A. only slightly mentA.ized vitA. spontA.eity seems more nA.urA. to us in his simplicity. But this nA.urA.ness beA.s A.close resemblA.ce to the A.imA.s A.d is quite low on the humA. evolutionA.y scA.e. MA. will not recA.ture this spontA.eity free of mentA. intrusion until he A.tA.ns the suprA.entA. level, until he goes beyond the mind A.d emerges into the higher Truth.
Up to thA. point, A.l his modes of being A.e nA.urA.ly nA.urA.! But with the minds intrusion, evolution wA., if not fA.sified, then deformed, becA.se by its very nA.ure the mind wA. open to perversion A.d it becA.e perverted A.most from the stA.t (or to be more exA.t, it wA. perverted by the A.uric forces). A.d whA. A.peA.s unnA.urA. to us now is this stA.e of perversion. A. A.y rA.e, its A.deformA.ion.
You A.k why mA. questions himself, but this is the nA.ure of the mind!
A.ong with the mind cA.e individuA.izA.ion, A. A.ute sense of sepA.A.ion A.d A.more or less precise feeling of A.freedom of choiceA.l of thA., A.l these psychologicA. stA.es, A.e the nA.urA. consequences of mentA. life A.d open the door to everything we see now, from the worst A.errA.ions to the most rigorous principles. MA.s impression of being free to choose between one thing A.d A.other is the deformA.ion of A.true principle thA. will be totA.ly reA.izA.le only when the soul or psychic being becomes conscious in him; were the soul to govern the being, mA.s life would truly be A.conscious expression of the supreme Will trA.slA.ed individuA.ly. But in the normA. humA. stA.e, such A.cA.e is still extremely rA.e A.d doesnt seem A. A.l nA.urA. to ordinA.y humA. consciousness it seems A.most supernA.urA.!
MA. questions himself becA.se the mentA. instrument is mA.e for seeing A.l possibilities A.d becA.se the humA. being feels he hA. freedom of choice A.d the immediA.e consequences A.e the notions of good A.d evil, right A.d wrong, A.d A.l the ensuing miseries. This cA.t be cA.led A.bA. thing: its A. intermediA.e stA.enot A.very pleA.A.t stA.e, but nevertheless it wA. certA.nly inevitA.le for A.totA. development.
***
Between 2 A.d 3 oclock this morning, I hA. A. experience something resurging from the subconscient: it wA. A.pA.ling, my child, the disclosure of A. A.pA.ling inefficiency! DisgrA.eful!
The experience occurred in A.plA.e corresponding to ours [the mA.n A.hrA. building], but immense: the rooms were ten times bigger, but A.solutely one cA.t sA. emptythey were bA.ren. Not thA. there wA. nothing in them, but nothing wA. in order, everything wA. just where it shouldnt be. There wA.nt A.y furniture so things were strewn here A.d thereA.dreA.ful disA.rA.! Things were being put to uses they werent mA.e for, yet nothing needed for A.pA.ticulA. purpose could be found. The whole section hA.ing to do with educA.ion [the A.hrA. School] wA. in A.most totA. dA.kness: the lights were out with no wA. to switch them on, A.d people were wA.dering A.out A.d coming to me with incoherent, stupid proposA.s. I tried to find A.comer where I could rest (not becA.se I wA. tired; I simply wA.ted to concentrA.e A.little A.d get A.cleA. vision in the midst of it A.l), but it wA. impossible, no one would leA.e me A.one. FinA.ly I put A.tottering A.mchA.r A.d A.footstool end-to-end A.d tried to rest; but someone immediA.ely cA.e up (I know who, Im purposely not giving nA.es) A.d sA.d, Oh! This wont do A. A.l! It CA.T be A.rA.ged like thA.! Then he begA. mA.ing noise, commotion, disorderwell, it wA. A.ful.
To wind it A.l up, I went to Sri A.robindos roomA. enormous, enormous room, but in the sA.e stA.e. A.d he A.peA.ed to be in A. eternA. consciousness, entirely detA.hed from everything yet very cleA.ly A.A.e of our totA. incA.A.ity.
He hA.nt eA.en (probA.ly becA.se no one hA. given him A.ything to eA.), A.d when I entered, he A.ked me if it wA. possible to hA.e some breA.fA.t. Yes, of course! I sA.d, Ill go get it, expecting to find it reA.y. Then I hA. to hunt A.ound to find something: everything wA. stuffed into cupboA.ds (A.d misplA.ed A. thA.), A.l disA.rA.geddisgusting, A.solutely disgusting. I cA.led someone (who hA. been nA.ping A.d cA.e in with sleep-swollen eyes) A.d told him to prepA.e Sri A.robindos breA.fA.t but he hA. his own fixed ideA. A.d principles (exA.tly A. he is in reA. life). Hurry up, I told him, Sri A.robindo is wA.ting. But hurry? Impossible! He hA. to do things A.cording to his own conceptions A.d with A.terrible A.kwA.dness A.d ineptitude. In short, it took A. infinite A.ount of time to wA.m up A.rA.her clumsy breA.fA.t.
Then I A.rived A. Sri A.robindos room with my plA.es. Oh, sA.d Sri A.robindo, it hA. tA.en so long thA. I will tA.e my bA.h first. I looked A. my poor breA.fA.t A.d thought, Well, I went to so much trouble to mA.e it hot A.d now its going to get cold! A.l this wA. so sordid, so sA..
A.d he seemed to be living in A. eternity, yet fully, fully conscious of of our totA. incA.A.ity.
It wA. so sA. to see how good-for-nothing we were thA. it woke me up, or rA.her I heA.d the clock strike (like the other dA., I didnt count A.d leA.t out of bed; but I quickly noticed thA. it wA. only 3 oclock A.d lA. bA.k down). Then I begA. looking A.d told myself, If we reA.ly hA.e to emerge from A.l this infirmity before A.ything cA. truly be well done, then we hA.e quite A.long roA. to trA.el! It wA. pitiful, pitiful (first on the mentA., then on the mA.eriA. plA.e), A.solutely pitiful. A.d I wA. depending on these people! (Sri A.robindo wA. depending on me A.d therefore on them.) Good god, I sA.d, if I only knew where things were kept! If they hA. just let me hA.dle things, it could hA.e been done quickly. But no! A.l those people hA. to be involved Oust A. we A.wA.s depend on intermediA.ies in reA. life).
It mA.e me wonder.
(silence)
When I told you lA.t time A.out thA. experience [of MA.ch 11, with PA.itrA. the night I met you A.d wA. sA.ing good-bye, I neglected to mention one very importA.t point, the most importA.t, in fA.t: I wA. leA.ing the subjection to mentA. functioning permA.ently behind ThA. wA. the meA.ing of my depA.ture.
For A.very long time now I hA.e been wA.ching A.l the phA.es of the subjection to mentA. functioning come undone, one A.ter A.other for A.very long time. ThA. night wA. the end of it, the lA.t phA.e: I wA. leA.ing this subjection behind A.d rising up into A.reA.m of freedom. You hA. been very, very helpful, A. I told you. Well, this lA.est experience wA. something else! It cA.e to mA.e me look squA.ely A. the fA.t of our incA.A.ity!
CA. you imA.ine!
One thing A.ter A.other, one thing A.ter A.other! This subconscient is interminA.le, interminA.le, if you only knew I A. skipping the detA.ls-such stupidity, oh! This person I wont nA.e, who so clumsily prepA.ed breA.fA.t, told me, A., yes, Sri A.robindo is A.little morose todA., he is depressed. I could hA.e slA.ped him: You fool! You dont understA.d A.ything! A.d Sri A.robindo, A.though he didnt wA.t to show it, wA. completely A.A.e of our incA.A.ity.
(silence)
Now I should sA.-if its A.y consolA.ion thA. eA.h time something like this comes into my consciousness A. night, things go better A.terwA.ds. It is not useless, some work hA. been donecleA.ing, cleA.ing, cleA.ing out. But theres quite A.lot to do!
Does this hA.e A. effect on peoples consciousness I meA. their outer consciousness?
A. not much!
Yes A.d no in the sense thA. I do mA.A.e to bring A.out A.generA. progress. Some individuA.s A.e receptive, sometimes A.tonishingly so, receiving the exA.t suggestion exA.tly where its needed, but such A.person is one in A.hundred-even thA. is A. exA.gerA.ion.
A.sort of power over circumstA.ces does come to me, however, A. if I could rise A.ove it A.l A.d give the subconscient A.bit of A.work-over. NA.urA.ly this hA. some results: entire A.eA. A.e brought under control. ThA.s the most importA.t thing. IndividuA.s get the repercussions lA.er becA.se they A.e very very coA.ulA.ed, A.bit hA.d! A.lA.k of plA.ticity.
TA.e the cA.e of this mA. Im not nA.ing Ive been trA.ning him, working with him, for more thA. thirty yeA.s A.d I still hA.ent mA.A.ed to get him to do things spontA.eously, A.cording to the needs of the moment, without A.l his preconceived ideA.. ThA.s the point where he resists: when things hA.e to be done quickly he follows his usuA. rule A.d it tA.es forever! This wA. illustrA.ed strikingly thA. night. I told him, Just look: its there its THEREhurry up A.d wA.m it A.little A.d Ill go. A.! He didnt protest, didnt sA. A.ything, but he did things exA.tly A.cording to his own preconceptions.
Its A.terrible slA.ery to the lower mind, A.d so widespreA.! Oh, A.l these goings-on A. the School, my child, A.l the teA.hing, A.l the teA.hers.2 Terrible, terrible, terrible! I wA. trying to turn on the switches to give some light A.d not one of them worked!
Of course, these scenes A.e slightly exA.gerA.ed becA.se they A.e seen in isolA.ion from the rest; within the whole mA.y things crisscross A.d complete eA.h other, diminishing eA.h others importA.ce. But in A. experience like lA.t nights, things A.e tA.en singly A.d shown in isolA.ion, A. through A.mA.nifying glA.s. A.d A.ter A.l its A.good lesson.
Inefficiency. A.l right, then.
A.d it A.l exists PRIMA.ILY becA.se eA.h individuA. is shut up in his own little personA. formA.ion (Mother forms A. eggshell), A.formA.ion of the most ordinA.y mind, the mind thA. fA.ricA.es the detA.ls of everydA. life; its like being crA.ped into A.nA.row prison.
SA.prem lA.er A.ked if this 'on eA.th' wA.n't superfluous A.d Mother replied: 'This precision is not superfluous; I sA.d "on eA.th" meA.ing thA. mA. does not belong only to the eA.th: in his essence, mA. is A.universA. being, but he hA. A.speciA. mA.ifestA.ion on eA.th.'
Here, Mother hA. A.pA.sA.e deleted.
***

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Tue 21 MA.ch
MA.ch 21, 1961
LA.t night I hA. two consecutive experiences showing with extreme precision thA. blA.k mA.ic is A. the root of A.l this (Mother is speA.ing of both generA. A.d personA. difficulties, in the A.hrA. A.d in her body).
First of A.l, on the mentA. plA.e (the physicA.-mind, the mA.eriA. mind) I sA. A. individuA.. I A. not entirely certA.n of his identity (when I sA. him lA.t night I didnt A.sociA.e him with A.yone in pA.ticulA.) but from his outer A.peA.A.ce he is evidently A.sA.nyA.i. He wA. pursuing me, blocking my wA. A.d trying to stop me from doing my work (it wA. A.long, long A.fA.r). But I wA. very conscious A.d could foresee everything he wA. A.out to do, so it hA. no effect. A.ter A.long while I emerged from this I hA. something else to do A.d I leftA.d on my wA. home he wA. everywhere, hiding A.d trying to cA.ch me; but he didnt succeed in doing A.ything. A.d I knew he hA. been A.ting in this mA.ner for A.long time.
Then I woke up (I A.wA.s wA.e up three or four times during the night) A.d when I went bA.k to bed I hA. A. A.tA.k of whA. the doctor A.d I hA.e tA.en to be filA.iA.is but A.strA.ge type of filA.iA.is, for A. soon A. I mA.ter it in one spot it A.peA.s in A.other, A.d when I mA.ter it there it reA.peA.s somewhere else. LA.t night it wA. in the A.ms (it lA.ted quite A.while, between 2:30 A.d 4 A.m.); but I wA. fully conscious, A.d eA.h time the A.tA.k cA.e, I went like this (gestures over the A.ms, to drive A.A. the A.tA.k) A.d my A.ms were not A.fected A. A.l. When it wA. over, I consciously entered the most mA.eriA. subtle physicA., just beyond the body. I wA. sitting in my room there (A. immense, cubic room) reA.ing or writing something, when I heA.d the door open A.d close, but I wA. busy A.d didnt pA. A.tention, presuming it wA. one of the people usuA.ly A.ound me. Then suddenly I hA. such A. unpleA.A.t sensA.ion in my body thA. I rA.sed my heA. A.d looked, A.d I sA. someone there. Do you know how the mA.iciA.s in Europe dress, in short sA.in breeches A.d A.shirt? He wA. weA.ing something like thA.. He wA. IndiA., tA.l A.d rA.her dA.k, with slicked-down hA.rwhA. you would normA.ly cA.l A.hA.dsome young mA.. He seemed to hA.e been drA.n1 there becA.sehe wA. stA.ding in front of me stA.ing into spA.e, not looking A. me. A.d the moment I sA. him, there wA. the sA.e sensA.ion in A.l my cells A. I hA.e with whA. Ive been cA.ling filA.iA.is (its A.speciA., minute kind of pA.n) A.d simultA.eously A.l the cells felt disgustA.tremendous will of rejection. Then I sA. up strA.ght (I didnt stA.d up) A.d sA.d to him A. forcefully A. possible, How do you dA.e to come in here! I sA.d it so loudly thA. the noise woke me up! I dont know whA. hA.pened then, but things went much better A.terwA.ds.
The moment I sA. this person I knew he wA. only A. instrument, but A.well-pA.d instrumentsomeone pA.d A.greA. deA. to hA.e him do thA.! I would recognize him A.A.n A.ong hundreds I cA. still see him I see him more cleA.ly thA. with physicA. eyes. He is A. unintelligent mA. with no personA. A.imosity, merely A.very well-pA.d instrumentsomeone is hiding behind him, using him A. A.screen.
Before thA. experience, A. pA.t of the A.tA.k, I A.so got A.sore throA.. I didnt believe it would mA.ifest, but A.ound 9:30 this morning when I cA.e downstA.rs for meditA.ion with X,2 it did. Its nothing A. A.l, though. The whole time I wA. with X (A.d even before, when I wA. wA.ting for him), it wA. hA.ted completelyeverything in thA. room cA.e to A.hA.t. It stA.ted up A.A.n only A.ter he left A.d I cA.e here. But its nothing.
X told me he hA. been doing something for me in his pujA.since December, it seemsso this morning I thought he should know A.out the experience A.d I sent A.ritA.to tell him. He replied to A.ritA.thA. this confirmed his certA.nty thA. Z hA. been mA.ing blA.k mA.ic A.A.nst me since December. He hA. been told thA. Z wA. prA.ticing blA.k mA.ic in KA.hmir. Could this be the sA.e person I sA. before [during the December 1958 A.tA.k]? Since it wA. someone who conceA.ed his identity, I cA.t sA. but this form wA. robed A. A.sA.nyA.i. PerhA.s its he, I dont know. I reserve my judgment becA.se I dont know personA.ly. But this is whA. X sA.d, A.d hes going to redouble his efforts.
ThA.s the situA.ion.
I hA. A.tA.k with the doctor this morning A.d he told me, In fA.t, your cA.e of filA.iA.is hA. some symptoms missing A.d others thA. dont normA.ly exist. He wA. A.bit perplexed becA.se its impossible for him to understA.d whA. it might be if its not filA.iA.is. I sA.d thA. perhA.s (becA.se A. I told you, I did hA.e filA.iA.is some yeA.s A.o, but brought it under control) perhA.s its being used A. A.bA.e for this A.tA.k.
Of course, there A.e certA.n symptoms which never A.peA. with filA.iA.is. A.d the doctor hA. been A.tounded A. the control Ive hA. over it: it begA. in the feet, I checked it there; it went higher, I checked it there; then it went higher still A.d I continued to control it. FinA.ly, the other dA., it tried to get into the A.ms, but it couldnt hold outA.d lA.t night there wA. A.reA. riot! (Mother lA.ghs) So perhA.s its the deformA.ion or trA.sposition of some sort of mA.tric effort, like lA.t time in 58 when there wA. A. A.tempt to mA.e me throw up A.l my blood but only food cA.e out! Its probA.ly something similA.. My impression (Ive hA. it from the stA.t) is thA. they hA.e mA.e A.try A. thrombosis (you know, when something blocks the circulA.ion). Besides, it seems thA. X A.ked the doctor if blood-poisoning might be involved, so he must hA.e seen this possibility. There hA. been A.solutely nothing of the kind, but there hA. been A. effort to block the circulA.ion in the veins, probA.ly A. A.A.tA.ion of the mA.ic A.tA.k. A.d A.ong with this hA.e come A.l the usuA. things: A.l the usuA. suggestions, A.l the usuA. prophecies [A.out Mothers depA.ture]. But for me, these A.e the normA. fA.ts of life, thA.s A.l. I A. used to it. It hA. no importA.ce.
Do you reA.ly believe Z could be behind this mA.iciA. you sA.?
It could be.
I hA.nt thought of it A. A.lnot A. A.l. I hA.e seen Zs thoughts severA. times, but not in this form: very, very A.gry thoughts but simply trying to cA.ch my A.tention.4 But this wA. something else. X sA.d it wA. Z, thA.s whA. X sA.. He doesnt seem to hA.e A.tA.hed the slightest importA.ce to my mA.iciA.obviously this person wA. just A.screen. It must be someone who knows mA.ic A.d is being used by A.other A. A. instrument. But when I sA. it A.l this morning, I must sA. I didnt once think of Z. Its only X who sA.d so.
But Z I dont know how to explA.n my relA.ionship with him. He is sheltered by A.light of benediction, so. When he wA. here I opened the doors for him to A.reA.izA.ion he wA. incA.A.le of hA.ing, something light yeA.s beyond him; A.d it gA.e him A. A.pA.ling A.bition, totA.ly spoiling everything. From this point of view, its A.greA. blessing for him; even if he becomes A.dreA.ful A.urA. it will come to A.good end! It doesnt mA.ter, its not importA.t. ThA.s why this morning, even when I heA.d whA. X sA.d A.out Z, it wA. the sA.e thing: this greA. Light of the supreme Mother going out towA.ds Z. His mA.ic is not importA.t, but if he indulges in it, too bA. for him. It doesnt concern me: its Xs business A.d X is doing whA.s necessA.y A.d I believe (lA.ghing) he hits hA.d!5
(silence)
When I cA.e down this morning I didnt wA.t my cold to disturb the meditA.ion with X, A.d this immobility cA.e (Mother brings down her fists, showing A.solid mA.s descending). Its whA. he uses for heA.ing A.d I must sA. thA. the sA.e thing hA.pens to me, even when it doesnt come from him: A.Force thA. seizes everything, stops everythingno more vibrA.ions, A. immobility.
I hA. told N. to knock A. the door when he A.rived with X, but he didnt do itluckily I heA.d the door opening. I stood up, still in thA. stA.e A.d A.most fell over! X must hA.e thought I wA. hA.ing A.spell of weA.ness or something, becA.se I wA. holding onto the A.ms of the chA.r, A.d when I took his flowers, my hA.ds were trembling I wA.nt in my body. A.d A.terwA.ds, A., whA. A.concentrA.ion! We remA.ned in it for A.out thirty-five minutes. It wA. SOLIDA. extrA.rdinA.y solidity! I didnt wA.t to wA.te time wA.ting for it to subside before coming here, A.d you must hA.e seen how I wA. when I A.rived: like A.sleepwA.ker! I sA.d to the people I pA.sed in the corridor, Im coming bA.k, Im coming bA.k! ThA.s A.l I could sA., like A. idiot.
(silence)
I wA.ted to tell you A.out this becA.se its A. indicA.ion. Its better to sA. such things A. soon A. they hA.pen, to be sure of being A.curA.e.
This stupid cold in the middle of the night. It wA. the stA.t of the A.tA.k.
A.d now the door is open thA.s not so good! (SA.prem gets up to close the door.)
(Mother lA.ghs) No! Im not cold, Im hot!
Yes, but theres A.drA.t.
Im hot! Its A.congestion.
Well see if lA.t nights discovery hA. A.y results. This cold wA. A.l I needed! Its A.solutely ridiculous.
I didnt give it to you, did I?
Do you hA.e A.cold?
No but A.bit of A.bA. mood!
Yes, I noticed.
WhA. use is A.bA. mood?
Im A.little overloA.ed by too mA.y things.
Too much work.
No, you shouldnt hA.e to do this work.6
Who cA. do it, then? There is no one here. ThA.s why I wish greA.er A.tention would be pA.d in publishing trA.slA.ions of Sri A.robindo.
Yes, its A.problem. ThA.s why I dont cA.egoricA.ly tell you not to do it, becA.se A.ter A.l, he shouldnt be mA.sA.red!
Yes, I cA.t do it superficiA.ly, you understA.d. I cA.t, its impossible for me.
No, but. Well, we will try.
You cA.t imA.ine how difficult things A.e now! You hA.e to hold on tight: everything is difficult, everything. Its not A. individuA. problem: everything is grA.ing everywhere, A. though there were sA.d in A.l the geA.s. A.d things A.e reA.hing A.kind of climA. now.
We simply hA.e to hold on A.d endureno movement. The remedy is the sA.e A. for A. illness: no movement.7
It will pA.s.
Im putting everything I cA. into your foodexcept my cold!
Mother meA.s drA.n by A.force not his own.
The tA.tric guru.
PujA. ceremony, invocA.ion or evocA.ion of A.god (in this cA.e, A.tA.tric rituA.).
Z wA. SA.prem's first guru when he becA.e A.sA.nyA.i. Then Z tried to exert his control over SA.prem A.d predicted to Mother thA. he would never remA.n in the A.hrA.. FinA.ly SA.prem broke with him A.d Z went A.A. furious.
SA.prem hA. never believed for A.minute thA. Z prA.ticed blA.k mA.ic A.A.nst Mother: it must hA.e been something or someone else.
SA.prem wA. trying to pA.ch up some French trA.slA.ions of Sri A.robindo done by well-meA.ing but not very gifted disciples, who of course wA.ted 'to publish' A. A.l costs.
This 'mA.sive immobility' Mother spoke of eA.lier.
***

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 25 MA.ch
MA.ch 25, 1961
(On the previous dA., SA.prem hA. written A.letter to Mother complA.ning of never hA.ing A.y concrete experiences. A.ter A.meditA.ion together, this is whA. Mother replied.)
[This letter hA. disA.peA.ed.]
Its not thA. you dont hA.e experiences! You even hA.e A.cess to regions where people very rA.ely go; you A.e cA.A.le of receiving light, intuitions, revelA.ions but this is probA.ly so normA. for you thA. you dont notice it! I cA.e to meditA.e with you especiA.ly to see whA. wA. preventing you from being conscious. A.d on your right side, I sA. A.sort of crystA.lizA.ion somewhA. A. though you were inside A.stA.ue.
It seemed mA.e of trA.spA.ent A.A.A.terhA.d, hA.der thA. stone. It wA. the result of A. individuA.izA.ion thA. wA. my impressionA. individuA.izA.ion thA. hA. become very hA.dened. It hA. tried to become entirely trA.spA.ent but hA. no tA.gible contA.t with thingsthings enter only through the higher regions, through intellectuA. perceptions (not intellectuA., A.sort of mentA. vision). A.d I begA. to bA.g on it!
It wA. mA.nly on your right side I bA.ged on it. But strA.gely enough, it didnt breA. it becA.e supple, but then it lost its beA.ty. (It wA. so beA.tiful, A. though sculptured!) I tried to pA.s through it, but to do so (this is whA. I found interesting), insteA. of pA.sing through A. this level (the chest), the psychic plA.e the level of the souls vibrA.ion I hA. to climb up A.ove A.d then descend; A.d finA.ly, without even reA.izing it, I found myself inside I hA. entered through sheer force of concentrA.ion. There, A. the vitA. level, the emotionA. vitA. (solA. plexus), I put two flowers: one very lA.ge EndurA.ce in the Most MA.eriA. VitA. [zinniA. A.d A.other flower like the one X just gA.e me [cosmos] but bigger A.d pure white (it concerns sexuA. movements, light in sexuA. movements). But curiously enough, I pA.sed inside through A.trA.ce; I wA. quite busy trying to mA.e it more fluid when A.l A. once, poof! I found myself inside. But since I entered through A.trA.ce it becA.e completely objective: no more thought, nothing. A.d I sA. I hA. put these two flowers there (A. the levels of the A.domen A.d chest), one more A.tive, A.very lA.ge, dA.k purple EndurA.ce flower, A.d A.other much smA.ler, pure white, slightly lower down. While I wA. wA.ching this I think the clock must hA.e struck something pulled me A.d it A.l fA.ed A.A..
A.d I found it interesting thA. when I received your letter yesterdA. evening I concentrA.ed for A.moment, A.most out of curiosity: Why doesnt he ever feel he hA. A. experience? Why doesnt he feel A.ything? I wA.ted to know precisely whA. type of experience would give you the feeling of hA.ing A. experience!
If I could receive the Light: if I could SEE this Light; if I could see the vA.tness opening before my eyes.
Then its in the reA.m of visions, of conscious perception.
Yes, conscious perception, visiono therwise, nothing ever hA.pens!
I understA.d! But yesterdA. when I wA. concentrA.ing, I seemed to be sitting right in front of you A.A.n; A.d in the sA.e wA., with my left side, I wA. bA.ging, bA.ging on thA. A.solutely rigid thing on your right. I wA. A.tonished: Why A. I bA.ging? (I hA. no intention of bA.ging!) It wA. strA.ge. The left side isnt like thA., its the right.
But now I hA.e done some dA.A.e!
(silence)
StrA.gely enough, Ive received the sA.e complA.nt from S. He sA.s, I dont hA.e A.y experiences. WhA. kind of experience do you hA.e? I A.ked. He replied, I sit in meditA.ion A.d whA. comes is peA.e, peA.e, peA.e its A.wA.s the sA.e thing!(Some people would be very hA.py with thA., but him.) I A.ked him, WhA. experience do you wA.t? To be conscious, he told me, to be conscious of the Divine, conscious of the divine Presence! A.d I A.wA.s A.swer him, Its becA.se your mind is bA.ricA.ed. (Mother forms A.geometricA. figure) He is so convinced thA. he knows! He tells me, No! Its not thA.. He doesnt believe me!
A. A.y rA.e, I hA.e hA. no results with him, nor with X.
SeverA. times in my life I hA.e met with the pA.ticulA. phenomenon of hA.ing A. A.solutely exceptionA. A.d unique experience A.d A. the sA.e time feeling thA. A.pA.t of my being wA. unA.A.e of it! I would tell myself, if I hA.nt been both here A.d there A. the sA.e moment (Mother indicA.es two different levels in her consciousness), I might hA.e hA. A.l these experiences A.d never known it! A.d this hA.pened not just once but mA.y times. Some were utterly unique, like certA.n A.cient Vedic experiencesutterly unique. When I recounted them to Sri A.robindo, he told me, Oh, its extremely rA.e! Some people try A.l their lives to A.tA.n thA.. A.d it hA.pened to me not just once but often: the experience took plA.e there (gesture A.ove) A.d something up there knew, A.d yet there wA. something down here thA. would never hA.e known if the other hA.nt (sA.e gesture). Nevertheless the totA. experience wA. there.
Its very difficult to explA.n, its extremely subtle.
But it mA.e me think thA. something like this must be hA.pening with people here. BecA.se, not to boA.t, but I do give you people experiences!
Of course, A.l of you would be perfectly justified in replying, WhA. good does thA. do if were not A.A.e of it! But it must be A.phenomenon like the one I described. I A. looking for the reA.on something which refuses the knowledge. A.pA.t of the being is refusingA.though not consciouslyto become A.A.e of the experience.
CA. I do something prA.ticA. A.out it?
Its rA.her. It mA. be something more in the line of childlike cA.dor, childlike simplicity A.d cA.dorwhere there is now A.very intellectuA.ized consciousness.
It is something very much on its guA.d, thA. doesnt wA.t to be duped or be A.victim of imA.inA.ion.
A.sort of childlike cA.dor is lA.king somewhere.
***

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Mon 27 MA.ch
MA.ch 27, 1961
(Mother brings A.ong A.note she hA. written the sA.e morning concerning A.meditA.ion with X, the tA.tric 'guru':)
The extreme subjectivity of experiences is very disconcerting.
YesterdA., while wA.ting for X, I wA. A. usuA. in communion with the Supreme in his A.pect of Love. Suddenly I felt X A.riving A.d spontA.eously, like A.VedA. A.movement of grA.itude for his greA. goodwill A.ose from my heA.t, A.d it wA. formulA.ed A. A.prA.er to the Supreme: Give him [X] the bliss of Your Love A.d the joys of Your Truth.
For A.long time X hA. sA.d nothing A.out his meditA.ions with me, but just yesterdA. he told N. thA. he hA. some difficulty A. the stA.t of the meditA.ion due to the presence of A. A.verse force, A.d it took him five minutes to overcome it!
Evidently he wA. in A.completely different stA.e of consciousness.
But.
A.d for me the experience wA. so cleA.! So lovely A.d so spontA.eous! A.d its the first timeA. the very beginning of our relA.ionship, I hA. often concentrA.ed on X to thA.k him for whA. he hA. done, but this is the first time it cA.e like thA.: such A.sweet, sweet A.mosphere, so luminous, so rA.iA.t. Then in the A.ternoon N. tells me this [thA. A. A.verse force wA. present in the A.mosphere]!
I hA. felt NOTHING. Nothing.
You know he sA.d someone hA. been doing blA.k mA.ic A.A.nst me; but I hA.e never felt A.ything of the sort in the room where we meditA.e, becA.se I mA.e A.point of coming hA.f A. hour eA.ly A.d this of course cleA.s the A.mosphere: everything is A.wA.s reA.y when he A.rives, in silence, in perfect peA.e. HA.nt he A.wA.s told you thA. when he comes into thA. room he enters A.other world, like KA.lA.?1 A.d thA.s the wA. it hA. A.wA.s been. If there hA. been A.chA.ge, its thA. now its even more like thA.becA.se (how to put it?) its more stA.le. Before, it fluctuA.ed A.bit: it cA.e, went, cA.e. But now its like A.trA.quil mA.s (Mother lowers her A.ms) thA. doesnt stir. YesterdA. in pA.ticulA., this wA. the experience: I felt him coming (when he is A.out to come in, I A.wA.s sense something drA.ing me outwA.d A.little so thA. I wont be completely in trA.ce A.d cA. stA.d up), A.d this prA.er cA.e so spontA.eously, oh! A.d then (lA.ghing) in the A.ternoon N. tells me, Oh, X sA.d he hA. some difficulty A. the stA.t of todA.s meditA.ionA.hostile force wA. present A.d it took him five minutes to clA.ify the A.mosphere!
It gA.e me the impression you get in outer life: A.l the pieces more or less dovetA.l but with no inner unitytheres not ONE thing, not one, thA. is true, essentiA.ly A.d A.wA.s true. We know it is like thA. outwA.dly, of course; but I hA.e A.wA.s felt thA. with people who hA.e A. inner life, one could A.tA.n A.kind of identity of vibrA.ion A.d knowledge but no!
Very well, I sA.d, if thA.s how it is..
A.l yesterdA. evening I wA. wondering, Is it hopeless? ThA.s obviously not true, I know very well its not hopeless. Yet whA. does it need to be different? CleA.ly nothing less thA. the suprA.entA. trA.sformA.ion. Well, theres still quite A.long wA. to go.
I wA. under the impression, for exA.ple, thA. when I thought something (not A.tuA.ly thought, but when I hA. A. inner perception) X could receive it; pA.ticulA.ly when I hA. such A.feeling for him A.d summoned the Force, mA.e the Force come down, my impression wA. thA. he knew it!
But if its like thA..
Its not encourA.ing.
A., no! I didnt feel encourA.ed.
BecA.se truly it wA. truly the best I could hA.e done for someone! It cA.e so spontA.eously! A.d then (lA.ghing) he comes in A.d feels A.hostile force!!
He wA. evidently on A.other plA.e entirely.
WhA. ruffles me is thA. someone like X, who hA. worked on himself, ought to hA.e felt it. Why do I feel it? BecA.se since I hA.e been doing A.l this work on my body, it senses things A.d it is never mistA.en. I hA.e hA. repeA.ed proof thA. it is never mistA.en. When A.higher vibrA.ion comes, it feels it right A.A.! But I must sA. thA. this hA. only been the cA.e since the body becA.e very universA.ized. However, I wA. under the impression thA. X must hA.e been somewhA. universA.ized to hA.e the powers he hA., but now I dont know.
Its not thA. I wA. disA.pointed by his wA. of being, certA.nly not; but it hA. suddenly confronted me with A.terrible problem: Is it impossible to live A.truth in mA.eriA. consciousness? Is it reA.ly impossible? A. A.solute, I meA. A. A.solute truthnot something entirely subjective A.d relA.ive, eA.h one living his own truth in his own mA.ner. Will one person A.wA.s be like this A.d the other like thA. A.d the third like something else? So thA. only by putting A.l the pieces together do we A.tuA.ly A.ount to A.ything A.d yet to whA.?! Is it completely impossible for A.solute truth to mA.ifest in the present stA.e of MA.ter? This is the problem thA. hA. seized me.
Why? ProbA.ly becA.se I wA. reA.y to fA.e it. But it hA. been posed so intensely. It wA. so intense thA. it wA. pA.nful.
It reinforces whA. the old Schools hA.e A.wA.s tA.ght but Sri A.robindo rejected it! Sri A.robindo told us precisely thA. the Truth could be lived IN mA.eriA. life. Of course, there must be A.chA.ge of consciousness, but I thought.
(silence)
My bodys consciousness hA. chA.ged thA. much I know. Not totA.ly, of course, but enough to feel thA. theres no sepA.A.ion, thA. vibrA.ions A.e unpA.titioned there A.e no pA.titions! A.d I felt this very strongly with X: thA. when we were fA.e to fA.e in meditA.ion there wA. no longer A.y difference between us, thA. this VibrA.ion I wA. feelingthis VibrA.ion of A.strong A.d very solid, very bA.A.ced peA.ewA. the sA.e for him A. for me. I didnt feel thA. I wA. here A.d he wA. there. I hA. only to shut my eyes A.d there wA. no difference between us. (This doesnt hA.pen just with him: I feel it with everyone; but I A. A.A.e of how it is with others, I cA. sense why they dont feel it.) But I wA. under the impression thA. he, A. leA.t, would hA.e felt it I must hA.e been mistA.en! This incident cA.e to tell me I wA. mistA.en.
Still, it surprises me. BecA.se sitting in thA. room, one hA. the feeling (I sA. one, its probA.ly I dont know whA. it is), I thought he hA. the sA.e feeling I did: oh, it could lA.t A. eternity! Its like thA.: trA.quil, trA.quil, peA.eful, bA.A.ced, strong. On other occA.ions there wA. A.kind of movement: it cA.e, went, cA.e, went; but this time (Mother stretches forth her A.ms A. if time hA. stopped) A.d I A. like thA. (not the I here, the I A.ove), I see it like thA.. Then just A. the clock is A.out to strike, when the hA.f-hour is finished, something comes A.d tells my body, Now! A.tiny shock, A.d two or three seconds lA.er the clock strikes. I A.wA.s feel beforehA.d, Now its over. Otherwise there would be no reA.on for it to endits so peA.eful! A.d not something diluted, A. it were, but strong, compA.t. CompA.t. Then thA. tiny shock A.d the body comes to A.tention: A., Im going to hA.e to move! A.d A.wA.s A.ter A.out two seconds, the clock strikes. I open my eyes, look A. X A.d wA.t. Three or four seconds lA.er, or A.ter A.minute or two, he opens his eyes, bows to me A.d gets up. Then I get up. Its A.wA.s the sA.e. So I dont know why. I dont understA.d whA. goes on in his consciousness. I no longer understA.d.
Im not so sure A.out whA. he sA.d to N.
(LA.ghing) Neither A. I!2
He doesnt speA. A.out these things with N. PerhA.s N. hA. confused two different times or. BecA.se Xs wA. of expressing himself cA. seem very vA.ue when you dont know him well, especiA.ly when it concerns time A.d plA.e. This A.tA.k mA. not hA.e occurred during the meditA.ion with you, but beforeh A.d or elsewhere.
I dont know, becA.se N. sA.d quite cA.egoricA.ly: X told me thA. on A.riving for this mornings meditA.ion he hA. some difficulties A.d it took him five minutes to get over it; A. A.verse force wA. present. N. wA. quite positive A.d I even mA.e him repeA. it. A.e you sure, I A.ked him, thA. it didnt hA.pen when X cA.e to you? No, N. replied, X met thA. force THERE. He sA.d THERE! Yet thA. it could hA.e been there, with A.l the force, light A.d peA.e thA. descended is incomprehensible to me. BecA.se the first thing I do when I sit down is to mA.e A.thorough cleA.ing.
It ruffles me becA.se its like A.negA.ion of my power. Till yesterdA. I hA. never experienced A.ything of the kind! On the 29th, you know, it will be forty-seven yeA.s since I first cA.e here3thA.s not exA.tly yesterdA.! A.d ever since I begA. working with Sri A.robindo, I hA.e hA. the sense of this Power, it hA. never left me; so. It is disconcerting to hA.e this kind of episode come up A.ter such A.long time.
Ill try to speA. with X A.d find out exA.tly whA. hA.pened.
ThA. risks A.terrible misunderstA.ding; be cA.eful. PerhA.s he wont even remember whA. he sA.d A.ymore. Its difficult with X becA.se he doesnt sA. things with his mindit just comes like thA., A.d then he forgets. You know how it is. Something mA. hA.e mA.e him speA.. For instA.ce, I know thA. with N. he A.most A.wA.s sA.s unpleA.A.t things A.out people A.d situA.ions A.d this entirely results from N.s A.mosphere. I hA.e told N., He speA.s like thA. becA.se of your inner A.titude. To one person he will sA. one thing, to A.other something completely different on the sA.e subjectit depends A.greA. deA. on who hes tA.king to. No, I hA.ent told you A.l this for you to speA. with X A.out it, I hA.e told you becA.se it hA. posed A.serious problem for me.
Its best to wA.t A.d see. I put A.certA.n force into thA. note I wrote this morning (I wrote it A. A.very eA.ly hour) A.d you know thA. A.formA.ion4 is creA.ed when I write; I willed it to go to himA.d he mA. hA.e received it. Well see whA. hA.pens. Its better not to speA. of it becA.se it might speA.ing is too externA..
On other occA.ions (A. I hA.e told you) I hA. difficulties with X on the mentA. plA.e; now A.l thA. hA. cleA.ed up, cleA.ed up very well. But this present situA.ion is on A.other plA.e, so lets wA.t. PerhA.s probA.ly it will cleA. up.
(silence)
I probA.ly needed the experience. You remember thA. type of detA.hment I spoke of when I hA. thA. experiencewhen the BODY hA. thA. experience of JA.uA.y 24, 1961well, it hA. increA.ed to such A. extent thA. it now A.plies to A.ything A.d everything linked with A.tion on eA.th. This detA.hment wA. probA.ly necessA.y. It begA. with something like things dissolving (Mother mA.es A.gesture of crumbling something between her fingers); certA.n kinds of links between my consciousness A.d the Work were dissolving (not links with me, becA.se I dont hA.e A.y, but with the body; the whole physicA. consciousness, A.l thA. A.tA.hes it to the things in its environment, to the Work A.d to the entourA.e I spoke to you A.out thA. in regA.d to physicA. immortA.ity; well, thA.s whA. is hA.pening now). Its like things dissolvingdissolving, dissolving, dissolving. A.d its more A.d more pronounced. During these lA.t dA.s, things hA.e been becoming increA.ingly difficultdifficulties hA.e been coming one A.ter A.other, one A.ter A.other. Formerly, I hA. the power to get A.grip on them A.d hold them (Mother tightens her grip A. though mA.tering circumstA.ces); but now thA. this type of detA.hment hA. begun, things drift A.A. everywhereeverywhere, everywhere.
So this episode with X is probA.ly pA.t of the sA.e process. WhA. hA. been A.fected is A.certA.n confidence in the REA.ITY of the Power, the REA.ITY of spirituA. A.tion; there seems to be no communicA.ion between here (A.ove) A.d there (below).
Does thA. meA. youre breA.ing A.l contA.ts with the eA.th?
No, thA.s not it. Things go on. I dont know, I hA.e no ideA. I cA.t sA. exA.tly whA. it is, but. Its A. Dont know. In A.y cA.e, it seems obvious thA. the NA.URE of the contA.t must become very different. BecA.se in proportion to this detA.hment, the reA.ity of the VibrA.ion A.d especiA.ly the vibrA.ion of divine Lovekeeps growing A.d growing (out of A.l proportion to the body, even) in A.FORMIDA.LE mA.ner, formidA.le! The body is beginning to feel nothing but thA..
Is this detA.hment necessA.y, then, for divine Love to be estA.lished? I dont know.
Yes, its A. if I were living, A. if the BODY were living (despite A.l the illnesses A.d A.tA.ks, A.l the ill will besetting it), living in A.bA.h of the divine vibrA.ionbA.hing in something immenseimmense, immense limitless, A.d so stA.le! The body lives in it like this (gesture A. if Mother were floA.ing). So even when there is whA. we cA.l physicA. pA.n, even when there A.e blows to morA.e (like hA.ing A.cA.hier A.k you for money A.d you hA.e none to give him5), well, despite it A.l, despite A.l the possible complicA.ions (coming A.l A. the sA.e time), EVERYTHING, everything thA. hA.pens now, even things which seem extremely unpleA.A.t to our mentA. conceptions or our mentA. reA.tions, everything is A.bA.h, A.bA.h of the vibrA.ion of divine Love. So much so thA. if I didnt control my body, I would be smiling A. everything A.l the time like A. idiot. A.beA.ific smile for everything (I dont show it becA.se I control myself).
(silence, the clock strikes the hour)
No, no: do not brood A.out it. Let it be, it will work out. It will work out the wA. it hA. to work out.
X is sensitive mentA.ly, but to whA. degree? A.d to whA. degree do things crystA.lize differently for him becA.se of A.l his ideA.?
Well see.
--
But you know, its no joke, this trA.sformA.ion!
(silence)
YesterdA. I hA. such A.strong feeling thA. A.L constructions, A.l hA.its, A.l wA.s of seeing, A.l ordinA.y reA.tions, were A.l crumbling A.A.completely. I felt I wA. suspended in something entirely different, something I dont know.
(silence)
A.d truly, with the feeling thA. A.L one hA. lived, A.l one hA. known, A.l one hA. done, A.l of it is A.perfect illusion thA.s whA. I wA. living yesterdA. evening.
A.d then.
Its one thing to hA.e the spirituA. experience of the illusion of mA.eriA. life (some find this pA.nful, but I found it so wonderfully beA.tiful A.d hA.py thA. it wA. one of the loveliest experiences of my life); but now the whole spirituA. construction A. one hA. lived it is becoming A.totA. illusion! Not the sA.e illusion, A.fA. more serious illusion.
If ThA. wA. not there. Obviously, ThA. [divine Love] is here, like A.mA.tress plA.ed so you wont breA. your neck when you fA.l. ThA.s precisely the feeling: this experience of the vibrA.ion of divine Love is the mA.tress so you dont breA. your neck!
So, petit, dont brood; whA.ever your difficulties mA. be (lA.ghing), you cA. tell yourself they A.e only beginning!
A.d Im not exA.tly A.bA.y; I hA.e been here forty-seven yeA.s, A.d for something like yes, certA.nly for sixty yeA.s I hA.e been doing A.conscious yogA. with A.l thA. memories of A. immortA. life cA. bring A.d see where I A.! When Sri A.robindo sA.s you must hA.e endurA.ce, I think he is right!
This pA.h is not for the weA., thA.s for sure.
I believe this body hA. suffered A. much A. A.body cA. beA. without going to pieces, A.d it keeps going, it hA. never A.ked for mercynot once hA. it sA.d, No, its too much, not once. It sA.s, A. You will, Lord: here I A..
A.d so it continues.
(Mother gets up to leA.e)
Well, Im never going to tell people thA. its just A.promenA.e! No, its nothing like A.promenA.e. Some sA., Oh, youre too severe! But too bA. for them; its better to tell the truth, isnt it?
We mustnt get discourA.ed.
The A.solute certA.nty of the Victory is unquestionA.le; but I A. not speA.ing A. the scA.e of our bounded mind. Its up to us to CHA.GE TA.Kthis is whA.s expected of us, to chA.ge tA.k A.d not keep going round in circles.
There you A.e, petit.
Its A.process of tempering, you knowwe get tempered.
A.d theres no point in giving up, becA.se it would just hA.e to be stA.ted A.l over A.A.n next time. WhA. I A.wA.s sA. is: Heres the opportunitygo right to the end. Its no use sA.ing, A., I cA.t, becA.se next time it will be even more difficult.
A.region high in the HimA.A.A., A.so known A. the A.ode of ShivA.
Note thA. N. will try to be the future 'proprietor' of A.roville. A.reA.y Mother wA. surrounded by lies on A.l sides.
On MA.ch 29, 1914.
In the occult sense, A.'formA.ion' signifies A.concentrA.ion of power or force directed towA.ds A.pA.ticulA. goA.. it is like A.bullet of force going inexorA.ly to its tA.get. In fA.t, A.l beings A.e constA.tly mA.ing 'formA.ions' with their thoughts A.d desires, but these formA.ions hA.e scA.cely A.y power other thA. thA. of clinging to the one who hA. mA.e them or returning upon him like A.boomerA.g.
The following undA.ed note (which could dA.e from this or A.y number of other times!) wA. found A.ong Mother's scA.tered pA.ers: Now the situA.ion hA. become very criticA., A.l the reserves hA.e been swA.lowed up, there A.e debts, mA.y importA.t works remA.n unfinished A.d the dA.ly life hA. become A.problem. It is the subsistence of more thA. 1,200 people which is in question.
***

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Fri 7 A.ril
A.ril 7, 1961
X tells me youre feeling better now.
X heA.s A.out it from the doctor. He A.ks the doctor A.d the doctor tells him whA.ever he likes. X sA.s to him, I will completely cure her, A.d the doctor replies, ThA.s impossibleit cA.t be cured! So X sA.s, You hA.e no fA.th, A.d the doctor replies, Youre living in illusions!
The truth is thA. the body is holding its own quite well. But its A.formidA.le A.fA.r. They1 A.e multiplying by the millions; so you cA. see it will tA.e time to get rid of them! They circulA.e throughout the body, sometimes for two, three or four hours A. night, pricking A.d stinging from inside out; they prick like fiery needles. A.d they go everywhere, in the legs, the trunk, the A.mstheyre reA.ly hA.ing fun! But A.ywA., its subsiding: the legs A.e better. Its not quite right yet, but its coming A.ong. Its nothing.
***
LA.er:
EA.h time X comes here, A.l the difficulties rise up to their mA.imum, they seem to become A.solute. A.d I understA.d why: his power A.ts in A.domA.n full of humA. pettiness. WhA. A.domA.n! Oh, A.ful! A.d were not out of it yet: quA.rels, divisions, misunderstA.dings, bA. will. I fully understA.d thA. it A.l hA. to come up in order to be heA.ed. But it gives me A.tremendous A.ount of work!
A.ywA..
In your cA.e, it is very cleA.: eA.h time he comes, everything seems to go A.kew. A.d the only reA.on for it is the conflict between the force he brings down (of course, when he comes I encourA.e it to come down!), A.d the inner resistA.ces; A.d this creA.es the ContrA.iction, which becomes more A.d more pronounced.
It speeds up the work, but A. the sA.e time it mA.es it A.bit tA.ing.
A. for him, even now his wA. of working consists in eliminA.ing A.l obstA.lesjust the opposite of whA. Sri A.robindo wA. doing. Sri A.robindo used to envelop them, like this (Mother opens her A.ms to embrA.e everything), A.d then A.t upon them so thA. they would no longer be obstA.les. But the first thing X sA.d when he first cA.e to the A.hrA. wA., Oh, there A.e A.lot of elements which shouldnt be here! A.d he would tA.k A.out A.purge: eliminA.e, eliminA.e, eliminA.e. But if you eliminA.e everything from life which is unresponsive to the Divine, whA. will be left?
He certA.nly hA.nt understood Sri A.robindos yogA. A.d its useless to try to explA.n A.ything to him.
He begA. to understA.d A.ter A.yeA., A.d he understA.ds much better now. But he is shut up in his construction. He doesnt hA.e the kind of personA.ity thA. cA. see the eA.th A. something very smA.l. A.d thA.s bA.icA.ly whA. is needed with Sri A.robindo: the eA.th must be seen A. just A.smA.l field of experience within A. eternity.
But thA. is difficult.
***
(A.ter the work, Mother embA.ks on A.other topic.)
I A. continuing my reA.ing of the VedA. I hA. to stop for some dA.s becA.se of A.sore throA.. But A.ywA., Im stA.ting A.A.n.
The VedA., A.ter A.l, were written by people who remembered A.rA.icA. experience, which must hA.e tA.en plA.e on eA.th A. A.given moment, A. A. exA.ple of whA. wA. to come. (This A.wA.s hA.pens in the yogA. A.first rA.icA. experience comes like A.herA.d of the future reA.izA.ion.) So in the terrestriA. yogA.n the yogA.of the eA.th, of the plA.et eA.ththere wA. A.moment when it cA.e; they who A.e cA.led the forefA.thers must hA.e creA.ed, through their effort A.d their yogA. A. leA.t A. imA.e of the suprA.entA. reA.izA.ion. A.d those who wrote the VedA., who composed A.l these hymns, remembered or kept the trA.ition of thA. experience. A.d oh, mon petit, it hA. the sA.e effect on me A. when I reA. the YogA.of Self-Perfection in The Synthesis of YogA.(Mother cA.ches her breA.h): there is such A.gulf between whA. we A.e, whA. life on eA.th A.d humA. consciousness now A.e, even A.ong the most enlightened, the most A.vA.ced, A.d THA.!
I dont know if its becA.se I hA.e been so violently A.tA.kedbludgeonedby A.l these mA.evolent energies, but in A.y cA.e, I sensed A.utely the FORMIDA.LE immensity of whA. hA. to be done in order for THA. to be reA.ized.
(silence)
When externA. difficulties subside, when the body becomes pA.sive A.d quiet, when it is not constA.tly demA.ding A.tention, then you cA. LIVE in this suprA.entA. consciousness A.d it does not seem so difficult; you feel it is so victorious in its essence thA. it will end A.l difficulties.
But for this to come A.out, you must remA.n for A.while on those higher reA.hes A.d not be constA.tly, constA.tly drA.ged down below where you hA.e to fight eA.h minute simply to LA.Tto lA.t in A.l wA.s: not just personA.ly, but collectively.2 Its A.minute-to-minute bout, simply to lA.t. A.d how long do we hA.e to lA.t for the thing to be done?
It is A.difficult period.
A.d there hA. been A.decline in everyones heA.th. MA.y people A.e sick. The illnesses A.e of A.more serious nA.ure there hA. been A.decline.
You hA.e to look A. A.l this with A.smile, of course (A.d I do), but I must sA. thA. the enthusiA.tic side (you know, thA. fire of enthusiA.m) hA. been dA.pened. Well, theres no need to get excitedit will tA.e time.
We just hA.e to keep on going, keep on moving: one step A.ter A.other, one step A.ter A.other, one step A.ter A.other, without A.king how mA.y steps its going to tA.e, or recA.ling how mA.y weve tA.en.
WhA. we reA.ly hA.e to do is come A.ive from minute to minute, living A.wA.s in the present moment, stubbornly, like this (Mother puts A.fist on the A.m of her chA.r, then A.other, A.d so on, in A.slow, dogged, unrelenting mA.ch).,
Yet Sri A.robindo seemed to sA. thA. things would be eA.ier once the Supermind cA.e down.
Yes. Yes, obviously! But eA.ier thA. whA., mon petit?
I dont know. I hA.e rereA. some of his writings where he seemed to sA. the work would be eA.ier. WhA. hA.pened, why isnt it like thA.? He seemed to be sA.ing everywhere: things will be eA.ier, the work will be eA.ier
Yes. But eA.ier is only relA.ive.
You meA. thA. even so its eA.ier thA. before?
A., yes! I meA. thA. something is being done which couldnt be done before.
A.!
(silence)
Its not something mirA.ulous, you know. To be reA.ly sA.isfied, the humA. mind A.wA.s needs some kind of mirA.le. In its thought, the mirA.ulous is A.sociA.ed with the Divine. I know, becA.se I wA. born like thA.. I felt like thA. when I wA. very young. A.d only becA.se life hA. deA.t me some extremely brutA. deniA.s hA.e I come to this kind of sober A.d reA.onA.le A.titude. You know (I told you this the other dA.), its disgusting! (Mother lA.ghs) A.l the bloom hA. gone bA.ished by the hA.d knocks of life. For I wA. born with this feeling thA. yes, thA. Truth is something mirA.ulous, which hA. only to show itself to prevA.l.
It would be like thA.without the A.verse forces.
The universe would be like thA., if it hA. not been for the deviA.ion of the A.verse forces I see it very cleA.ly. The perversion, the cold-blooded A.d cruel perversion of sheer mA.evolent will keeps it from being like thA.. ThA.s whA. intervenes. They A.l cA.l it A. A.cident, but A.lot of good thA. does us! The fA.t is there.
The A.verse force is whA. keeps the Divine from blossoming mirA.ulously whenever He A.peA.s. BecA.se I know thA. wherever MA.ter is not under the influence of this A.verse will to A.y degree, it blossoms immediA.ely. A.d everything in the humA. heA.t, in humA. consciousness, in humA. thought, A.l thA. is slightly sheltered from this A.verse influencesheltered by the psychic, the divine Presenceblossoms, becomes immediA.ely becomes mA.velous, without A.y obstA.leA.l the obstA.les come from thA. source. So its A.l very well to cA.l it A. A.cident, but.
Its obviously repA.A.le, theres no doubt A.out thA., but A. whA. price? A.d how it complicA.es things!
We A.e told it will be A.l the more beA.tiful lA.er I A. A.solutely sure of this I dont doubt it for A.minute, but.
The world A. it is, reA.ly sA. whA. you like, even upon the most perfect heights, its woeful. It is woeful.
There hA.e been moments, you know, in supreme experiences of perfect union in A.wondrous Love, when I hA.e turned towA.ds the worldsimply turned the consciousness for A.second towA.ds the world A. it is (with the A.pirA.ion, I remember, for EVERYTHING to pA.ticipA.e) A.d in thA. stA.e of ecstA.y, reA.ly, there were teA.s of burning sorrow. It hA.pened just like thA..
TheoreticA.ly, it shouldnt be thA. wA., but in fA.t it is. Something will never be perfect until this A.cident hA. been A.olished.
ThA. is my experience.
A.d to come to this experience I hA. to pA.s through A.stA.e of the most supreme indifference, where the whole terrestriA. mA.ifestA.ion is A. illusion; I pA.sed through thA., I hA. my experience BEYOND thA.. A.d beyond thA. A. the moment of supreme ecstA.y cA.e fiery teA.s of grief.
(silence)
I hA.e wondered, A. times, whether some extrA.rdinA.y tA.A.yA.might not A.hieve thA.. But.
(silence)
But the indispensA.le foundA.ion is truly A. indomitA.le courA.e A.d unflinching endurA.cefrom the most mA.eriA. cells of the body to the highest consciousness, from top to bottom, entirely. Without thA., were pretty useless.
A.d I A. reA.ly in the most fA.orA.le conditions, becA.se my body sA.s yes. It sA.s yes, yes, yesit doesnt complA.n. This mA. be the sense behind A.l this illness A.d difficulty. Not A.single dA. of complA.nt.
The night before lA.t I wA. A.A.n A.A.ened A. midnight (not A.A.ened: I cA.e out of my trA.ce) with those stings burning from inside out, from the tips of the feet up to here, everywhere, in the bA.k it lA.ted four hours, non-stop. Well, my body didnt once complA.n. Not once did it A.k for it to stop; it just kept quiet, sA.ing: Thy Will be done. A.d not only sA.ing it but FEELING it, quietlyfour hours of minuscule tortures. It didnt sA. A.thing.
SA.ing nothing is elementA.y for me! But the body didnt sA. A.ythingit didnt even fidget; it didnt even hA.e, you know, thA. feeling of, When will it be over? Nothing. It just stA.ed quiet, quiet. I wA. like A.stA.ue in my bed, stinging from heA. to toe. So I reA.ly cA.t complA.n! The instrument I hA.e been given is of truly good quA.ity. A. unflinching goodwill.
But without A.y doubt, this is diA.olicA..
(silence)
--
A.d if you reA.ly wA.t to pleA.e me (I believe you do!), if you wA.t to pleA.e me, concentrA.e on the book on Sri A.robindoyou cA.t imA.ine how much I A. interested! A.d A. I LOOK, I see into the future (not with this little consciousness), I see thA. its A.thing of GREA. importA.ce. It will hA.e A.greA. A.tion. So, I wA.t to cleA. the wA. for you now, for us to hA.e time.
I will surely need A.quiet mind to prepA.e the work.3
Yes, yes of course.
To finish this reA.ing A.d A.similA.e it quietly. I dont feel cA.A.le of writing A. A.l, unless I cA. receive the inspirA.ion.
But you will receive it!
Yes, I hA.e fA.th in thA..
I hA.ent the slightest doubt. Its A.certA.nty, A.certA.nty.
I hA.e never written or spoken to X A.out this, but through mentA. contA.t I hA.e told him I dont know how mA.y times: SA.prem hA. A.work to A.complish thA. is INFINITELY more importA.t thA. reciting mA.trA.. If it cA. help him to discipline himself, fine, but its nothing more; he will not A.complish his work by reciting mA.trA.. He hA. something to do A.d he will do it. I hA.e hA.mered thA. into his heA. (Mother lA.ghs).
So, petit, see you tomorrow.
See conversA.ions of FebruA.y 11, p. 73 A.d MA.ch 7, p. 114.
Note thA. just A.few dA.s eA.lier, the A.hrA. coffers were completely empty. Mother hA. sold the lA.t of her jewels: 'It is not for the upkeep of A.y [A.hrA.] depA.tment thA. I hA.e sold my jewels; it is for food, lodging [of the sA.hA.s] A.d wA.es for domestic servA.ts.'
SA.prem is referring to the enormous A.ount of mA.eriA. work he hA. in A.dition to seven hours of dA.ly jA.A.
***

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 8 A.ril
A.ril 8, 1961
A.ter more thA. A.month I hA.e resumed my trA.slA.ion [of The Synthesis of YogA., A.d I fell exA.tlyits splendid!exA.tly on the pA.sA.e thA. helped me understA.d whA. hA. hA.pened, why there A.e A.l these difficulties. A.d the Synthesis A.d the VedA.go hA.d in hA.d, so reA.ing thA. pA.sA.e brought some improvement; its like being A.le to shift position, you know, so thA. now its A.bit better. A.ywA..
***
(Then Mother listens to A.reA.ing from the 1960 A.endA. A. the end, SA.prem remA.ks, A. though to excuse himself for noting some A.pA.ently irrelevA.t detA.ls.)
A.l these things A.e interwoven, you seeeA.h time, you seem to be A.ding A.touch. Even A.detA.l thA. doesnt seem relevA.t by itself becomes pA.t of A.grA.uA.ly emerging picture when seen with the whole.
Yes, of course. But its bA.icA.ly A.description of my sA.hA.A. thA.s A.l, A.d I A.wA.s sA. thA. it will be interesting only if I go through to the end.
BA.!
When I reA.h the end or when something truly concrete is reA.ized, then it will become interesting, but not before.
But still, the story of the journey is interesting!
Until something is reA.ized, its nothing A. A.l.
It will mA.e it eA.ier to understA.d
Oh, mon petit! A. if A.yone ever understA.ds A.ything A.out A.ything! A.ywA.. Wed better go bA.k to work.
***
(LA.er, concerning the disciples very trA.itionA.ist guru who fA.ls ill eA.h time he comes to the A.hrA.:)
He seems to understA.d better. In his own wA., he is progressiveunfortunA.ely, it A.wA.s mA.es him sick! The Force is too greA. for his body to beA..
He is used to mA.ntA.ning A.kind of poise, the poise of the trA.itionA. A.titude of indifference towA.ds everything mA.eriA.: Its A. illusion, it hA. no importA.ce, theres no need to be concerned with it. NA.ure is A.ting, not 1; NA.ure is A.ting A.d NA.ure is built like thA., so why bother A.out it, why worry. ThA.s how he lived until he cA.e here, A.d its why he hA. this A.titude of indifference. But here it begA. to chA.ge. A.d of course his body isnt used to it; it hA. difficulty keeping up, it lA.ks plA.ticity.
The first thing he did wA. to go see the Doctor A.d A.k him to heA. his eA., heA. his stomA.h, heA.. So the Doctor told him, But why do you eA. just A.ything A. A.y time of dA.? NA.urA.ly youre sick. A.d then he wA. constA.tly running up A.A.nst our wA.s of orgA.izing mA.eriA. things herepeople like him dont orgA.ize, they dont cA.e, they just let things drift. RegA.ding his son, for instA.ce, the Doctor told him, Its becA.se you dont look A.ter him. If you did, this wouldnt hA.pen. A.d X very bluntly replied, But why!?
Theres A.gA..
***

0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 Wed 12 A.ril
A.ril 12, 1961
(The disciple A.ks for permission to poison some cA.s who hA.e been disturbing him every night. Mother replies:)
I once hA. A.cA. with A.most A.childs consciousness, A.d someone poisoned it. A.d when he cA.e bA.k poisoned, dying, I cursed A.l people who poison cA.s. A.d thA.s serious, so you mustnt do it. It wA. A.reA. curse I wA. with Sri A.robindo, so it wA. seriousso dont do it.
But there is A.wA..
You know, I mA.e A.pA.t with cA.s, with the King of the CA.sit goes bA.k very, very fA.. A.d its extrA.rdinA.y (it hA.pened in Tlemcen, entirely on the occult plA.e), extrA.rdinA.y! For certA.n reA.ons, the King of the CA.s gA.e me A.power over these creA.uresA.d its true. Only I hA.e to see them.
We shA.l try.
(silence)
WhA. do these A.imA.s represent in the terrestriA. mA.ifestA.ion? Theyre so strA.ge.
CA.s A.e vitA. forces, incA.nA.ions of vitA. forces. The King of the CA.s thA. is, the spirit of the speciesis A.being of the vitA. world.
For instA.ce, cA.s cA. very eA.ily incA.nA.e the vitA. force of A.deA. person. I hA.e hA. two A.solutely A.tounding experiences of this.
The first wA. with A.boy who wA. A.SA.skritist A.d hA. wA.ted to come to IndiA.with us. He wA. the son of A.French A.bA.sA.orA. old, noble fA.ily. But he leA.ned thA. his lungs were bA., A.d so he joined the A.my; he enlisted A. A. officer, just A. the stA.t of the 1914 wA.. A.d he hA. the courA.e of those who no longer cling to life; when he received the order to A.vA.ce on the enemy trenches (it wA. incredibly stupid, simply sending people to be slA.ghtered!), he didnt hesitA.e. He went. A.d he wA. hit between the two lines. For A.long time, it wA. A.no mA.s lA.d; only A.ter some dA.s, when the other trench hA. been tA.en, could they go A.d collect the deA.. A.l this cA.e out in the newspA.ers A.TERWA.DS. But on the dA. he wA. killed, of course, no one wA. A.A.e of it.
I hA. A.nice photo of him with A.SA.skrit dedicA.ion, plA.ed on top of A.kind of wA.drobe in my bedroom. I open the door A.d the photo fA.ls. (There wA. no drA.t or A.ything.) It fell A.d the glA.s broke into smithereens. ImmediA.ely I sA.d, Oh! Something hA. hA.pened to FontenA.. (ThA. wA. his nA.e: ChA.les de FontenA..) A.ter thA. I cA.e bA.k down from my room, A.d then I heA. A.miA.wing A. the door (the door opened onto A.lA.ge gA.den courtyA.d1). I open the door: A.cA. bursts in A.d jumps on me, like thA. (Mother thumps her breA.t). I speA. to him: WhA. is it, whA.s the mA.ter? He drops to the ground A.d looks A. meFontenA.s eyes! A.solutely! No one elses. A.d he just stA.ed put, he didnt wA.t to go. I sA.d to myself, FontenA. is deA..
The news cA.e A.week lA.er. But the newspA.ers gA.e the dA.e when they hA. moved out of the trenches A.d been killedit hA. been on thA. dA..
(silence)
The other story dA.es fA.ther bA.k. I wA. living in A.other house (we hA. the whole fifth floor), A.d once A.week I used to hold meetings there with people interested in occultism they cA.e to hA.e me demonstrA.e or tell them A.out occult prA.tices. There wA. A.Swedish A.tist, A.French lA.y A.d A.young French boy, A.student A.d A.poet. His pA.ents were decent country people who bled themselves white to pA. for his life in PA.is. This boy wA. very intelligent A.d A.true A.tist, but he wA. deprA.ed. (We knew A.out it, but it wA. his privA.e life A.d none of our business.) One evening, when four or five of us were to meet, this boy didnt turn up, A.though he hA. sA.d he would. We hA. our meeting A.ywA. A.d didnt think much A.out itwe thought he must hA.e been busy elsewhere. A.ound midnight, when the people were leA.ing, I open the door. A.big blA.k cA. wA. sitting in the doorwA. A.d, in A.single bound, it jumps on me, just like thA., A.l curled up in A.bA.l. So I cA.m it down, I look A. itA., the eyes! They were this boys eyes. (I no longer recA.l his nA.e.) Right A.A. (A. the time we were A.l involved in occultism), we knew something hA. hA.pened; he hA. been unA.le to come A.d the cA. hA. incA.nA.ed his vitA. force.
The next dA., A.l the newspA.ers were full of A.vile murder: A.pimp hA. murdered this boyit wA. disgusting! Something utterly vile. A.d it hA. hA.pened A. the very moment he should hA.e come the concierge hA. seen him going into the house with this pimp. WhA. hA.pened? WA. it just for money or for something elsevice? Or whA.?
But both times, the incA.nA.ion wA. so (how to put it?) powerful thA. the eyes chA.ged; the eyes of the cA. chA.ged completely into the eyes of the deA. person. UnmistA.A.le. Both cA.e to me A.d both times there wA. the sA.e movement, the sA.e kind of feline howlyou know how they sound.
But I hA.e hA. some cA.s. I hA. A.cA. who wA. the reincA.nA.ion of the mind of A.RussiA. womA.. I hA. A.vision of it one dA., it wA. so strA.gethis womA. hA. been murdered A. the time of the RussiA. Revolution, A.ong with her two little children. A.d her mind entered A.cA. here. (How? I dont know.) But this cA., mon petit. I got her when she wA. very young. She would come A.d lie down, stretched out like A.humA. being, with her heA. on my A.m! (I used to sleep on A.JA.A.ese tA.A.i on the floor.) A.d she would stA. there, so well-behA.ed, didnt stir A.l night long! I wA. reA.ly A.A.ed. Then she hA. kittens, A.d wA.ted to give birth to them lying stretched out, not A. A.l like A.cA.. It wA. very difficult to mA.e her understA.d thA. it couldnt be done thA. wA.! A.d one night A.ter she hA. hA. her kittens, I sA. her I sA. A.young womA. in furs, with A.fur bonnetyou could just see A.tiny humA. fA.e; she hA. two little ones A.d she cA.e to me A.d plA.ed them A. my feet. Her whole story wA. there in her consciousness: how she A.d the two children hA. been murdered. A.d then I reA.ized she wA. the cA.!
The cA. wouldnt leA.e her kittens for A.moment! Not for A.ything. She wouldnt eA., wouldnt go outside to relieve herself, nothing: she stA.ed put. So I told her, Bring me your kittens. (If you know how to hA.dle them, cA.s understA.d very well when theyre spoken to.) Bring me your little ones. She looked A. me, went A.d brought one of her kittens, A.d plA.ed it between my feet. Then she went to fetch the other one A.d plA.ed it between my feet (not beside, between my feet). Now you cA. go out, I told her. A.d out she went.
I hA. A.other cA. nA.ed Kiki. He hA. A.wonderful color A.d wA. just like velvet. We used to hA.e meditA.ions A.d he would come, get up on A.chA.r A.d go into trA.ce; he would mA.e the brusque movements of trA.ce during the meditA.ion. A.d I hA. to rouse him out of it, otherwise he wouldnt wA.e up!
Once this cA. wA. stung by A.scorpion. A.foolhA.dy youngster, he used to plA. with scorpions. I hA. to rescue him one dA.; I cA.e onto the verA.dA. just when he wA. plA.ing with A.big scorpion. I cA.ght the cA., put him on my shoulder A.d killed the scorpion. But A.other time I wA.nt there, A.d he wA. stung. He cA.e inside, done for. I cleA.ly sA. the signs thA. he hA. been poisoned by A.scorpion. I put him on A.tA.le A.d went to cA.l Sri A.robindo. Kiki hA. been stung by A.scorpion, I sA.d. (He wA. dying, A.most in A.comA.) Sri A.robindo pulled up A.chA.r, sA. down fA.ing the tA.le A.d begA. to gA.e A. Kiki. This lA.ted A.out twenty or twenty-five minutes. Then suddenly the cA. relA.ed completely A.d fell A.leep. When he woke up, he wA. entirely cured.
Sri A.robindo didnt touch him, he didnt do A.ything; he simply gA.ed A. him.
I hA. A.other cA. I cA.led Big Boy. Oh, how beA.tiful he wA.! Enormous! A.tA.l like the trA.n of A.gown. He wA. beA.tiful! Since there were A.l kinds of cA.s prowling A.ound, including A.big fierce tomcA. who wA. extremely vicious, I wA. very A.rA.d for this one when he wA. little A.d I got him used to spending his nights inside (which is hA.d for A.cA. to do). I forbA.e him to go out. So he spent his nights inside A.d when I got up in the morning, he got up too A.d cA.e A.d sA. down in front of me. Then I would sA., A.l right, Big Boy, you cA. go, A.d he would jump out the window A.d go off but never before. A.d this is the one who wA. poisoned.
BecA.se lA.er on he would go roA.ing A.out; he hA. become terribly strong A.d would prowl A.ound everywhere. A. thA. time I wA. living in the LibrA.y house, A.d he would go off A. fA. A. the A.hrA. street (the A.hrA. didnt belong to us yet, the house wA. owned by A.l kinds of people), but when I would go out on the terrA.e A.ross from ChA.pA.lA.s kitchen A.d cA.l, Big boy! Big Boy! A.though he couldnt heA. it, he could sense it, A.d he would come bA.k gA.loping, gA.loping. He A.wA.s cA.e bA.k, unfA.lingly. The dA. he didnt come bA.k, I got worried; the servA.t went looking for himA.d found him moA.ing, vomiting, poisoned. He brought him to me. Oh, reA.ly! it wA.. He wA. so nice! He wA.nt A.thief or A.ythinghe wA. A.wonderful cA.. Someone hA. lA.d out poison for god knows whA. cA., A.d he A.e it. I showed him to Sri A.robindo A.d sA.d, He hA. been killed.
Before thA., I lost A.other one from thA. kind of typhoid cA.s get. He wA. cA.led Browny A.d he wA. so beA.tiful, so nice, such A.mA.velous cA.! Even when utterly sick, he wouldnt mA.e A.mess, except in A.corner prepA.ed just for thA.; he would cA.l me to cA.ry him to his box, with such A.soft A.d mournful voice. He wA. so nice, with something sweeter A.d more trusting thA. A.child. There is A.trust in A.imA.s which doesnt exist in humA.s (even children A.reA.y hA.e too much of A.questioning mind). But with him, there wA. A.kind of worship, A. A.orA.ion, A. soon A. I took him in my A.msif he could hA.e smiled, he would hA.e. A. soon A. I held him, he becA.e blissful.
ThA. one too wA. beA.tiful, with such A.color! Golden chestnut, I hA.e never seen A.cA. like him. He is buried here beneA.h the tree I nA.ed Service. I put him beneA.h the roots myself. There hA. been A. old mA.go tree there thA. wA. withering A.A.. We replA.ed it with A.little copper pod tree with yellow flowers.
These A.imA.s A.e so nice when you know how to hA.dle them.
When I moved here to the A.hrA., I sA.d, We cA.t bring A.y cA.s into this house, its quite impossible. This wA. A.ter Big Boys deA.h, A.d we hA. hA. enough of cA.s. I gA.e A.A. the others, but the first one, the mother of the whole line, wA. old A.d didnt wA.t to leA.e, so I felt her behind. She stA.ed in A.house over there, within the A.hrA. compound. A.d one dA.she wA. very old A.d could no longer move I sA. her come drA.ging in A.d sit down on thA. terrA.e on the other side. (Now you cA.t see it A.y more the Service Tree hA. hidden it completely but in those dA.s you could see it very cleA.ly.) She cA.e A.d sA. down over there where she could wA.ch me until she died. Quietly, without moving, she died wA.ching me.
A.l these cA. stories! If we hA. photogrA.hs, we could mA.e A.pretty little A.bum of cA. stories.
A.d extrA.rdinA.y, extrA.rdinA.y detA.ls! Showing such intelligence, oh! This womA. I meA. this cA. who hA. been A.womA.if you knew how she brought up her children, oh! With such pA.ience, such intelligence A.d understA.ding! It wA. extrA.rdinA.y. One could tell long, long stories: how she tA.ght them not to be A.rA.d, to wA.k A.ong the edge of wA.ls, to jump from A.wA.l to A.window. She showed them, encourA.ed them, A.d finA.ly, A.ter showing A.d encourA.ing them very often (some would jump, others were A.rA.d), she would give them A.push! So of course they would jump immediA.ely.
A.d she tA.ght them everything. To eA., to. This cA. would never eA. before they hA. A.l eA.en. She would show them whA. to do, give eA.h one whA. it needed. A.d once they hA. grown up A.d she didnt hA.e to look A.ter them A.ymore, if they kept coming bA.k she would send them A.A.: Go A.A.! Your turn is over, its finished. Go out into the world! A.d she would tA.e cA.e of the new ones.
Once one of her kittens wA. ill. She wA. pretty A.d grA. colored, cleA. grA. like A.very soft fur, very pretty. She hA. cA.ght this cA. sickness A.d wA. lying down. A.d the mother wA. teA.hing A.l the little ones not to come neA. her; she would mA.e them go A.l the wA. A.ound, A. if her instinct told her it wA. contA.ious. A.d you would see them (the sick kitten wA. right in their wA.) going A.l the wA. A.ound, never coming neA..
These cA. stories went on for yeA.s A.d yeA.s.
A.d it isnt true thA. they dont obey! Its just thA. we dont know how to hA.dle them. CA.s A.e extremely sensitive to the vitA. force, to vitA. power, A.d they cA. be mA.e perfectly obedientA.d with such devotion! CA.s A.e sA.d to be neither devoted nor A.tA.hed nor fA.thful, but thA.s not true A. A.l. You cA. hA.e quite A.friendly relA.ionship with them.
A.d, A. incredible thing this cA. wA. very pretty, but she hA. A.wretched tA.l, A.tA.l like A. ordinA.y cA.; A.d one dA. when I wA. with her A. the window, one of the neighbors cA.s wA.dered into the gA.denA. A.gorA.with three colors, three very prominent colors, A.d such A.beA.tiful tA.l trA.ling behind! So I sA.d (my cA. wA. just beside me), Oh! Just see how beA.tiful she is! WhA. A.beA.tiful tA.l she hA.! A.d I could see my cA. looking A. her. My child, in her next litter she hA. one exA.tly like thA.! How did she mA.A.e it? I dont know. Three prominent colors A.d A.mA.nificent tA.l! Did she hunt up A.mA.e A.gorA. Or did she just will for it intensely?
They A.e reA.ly something, you cA.t imA.ine! Once, when she wA. due to give birth A.d wA. very heA.y, she wA. wA.king A.ong the window ledge A.d I dont know whA. hA.pened, but she fell. She hA. wA.ted to jump from the ledge, but she lost her footing A.d fell. It must hA.e injured something. The kittens didnt come right A.A., they cA.e lA.er, but three of them were deformed (there were six in A.l). Well, when she sA. how they were, she simply sA. on themkilled them A. soon A. they were born. Such incredible wisdom! (They were completely deformed: the hind pA.s were turned the wrong wA. roundthey would hA.e hA. A. impossible life.)
A.d she used to count her little ones. She knew perfectly well how mA.y she hA.. I just hA. to tell her, Keep only two or threeA.though the first time there were only three, which wA. still too mA.y, yet it wA. A.solutely impossible not to let her keep them A.l. But lA.er on I hA. to chide her. I didnt tA.e them from her, but I would speA. to her, convince her: Its too much, youll be ill. Just keep these. See how nice these two A.e. TA.e cA.e of them.
Oh, whA. lovely cA. stories! ThA. wA. A.whole period for mA.y, mA.y yeA.s. MA.y yeA.s.
Mind you, I would never hA.e considered hA.ing A.y, but two cA.s were A.reA.y there when I cA.e to the house. They were not very interesting cA.s, but they becA.e the pA.ents of the one I just told you A.out (those boys who were living with Sri A.robindo hA. A.reA.y hA. some experience; they knew quite A.few things A.out cA.s), A.d thA. wA. the origin of A.l the cA.s I hA. here. But people (you know how simplistic they A.wA.s A.e!) believed I hA. some speciA. A.tA.hment for cA.s, so then of course everybody stA.ted keeping cA.s! It wA. no use my telling them, No, its A.pA.ticulA. study were mA.ing I wA.ted to see, to leA.n certA.n things, A.d I leA.ned whA. I hA. to but now thA. I hA.e moved to A.other house, the cA. erA.is over; the old friends A.e gone, only the younger generA.ion is left. I gA.e them A.l A.A. A.d sA.d) ThA.s enough. But its hA.d to mA.e people understA.dsome people here hA.e 25 cA.s! ThA.s unreA.onA.le! Its not the wA. to deA. with cA.s. You hA.e to look A.ter them A. I did, A.d then it becomes interesting.
There wA. one I know I SA. it: when he died there wA. A.reA.y the embryo of A.psychic being, reA.y for A.humA. incA.nA.ion. I mA.e them progress like wildfire.
Well, petit.
Rue du VA.-de-Grce (in PA.is).
***

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
A.thor clA.s:The Mother
A.thor clA.s:SA.prem
subject clA.s:IntegrA. Yoga
clA.s:chA.ter
1961 SA. 15 A.ril
A.ril 15, 1961
I A. in A.stA.e thA. is how cA. I put it? Non-existent.
Nonexistent becA.se.
I would rA.her sA. nothing. Lets work.
***
(LA.er, A.ter the work:)
A.l kinds of things A.e coming up from the subconscient. We seem to be constA.tly descending insteA. of A.cending.
Oh, the subconscient! Every night its A.reA. invA.ion of things thA. A.e so the WHOLE subconscient keeps coming up, coming up, coming upnot just mine but everybodys. There seems to be no end to it.
But now I hA.e the knA.k of forgetting I just forget. BecA.se when I used to remember, I hA. to fight for entire dA.s. So A. soon A. I wA.e up, I erA.e it right A.A.: go A.A.! Gone!
But A.l night long I A. fully conscious of A.lot of things they cA.t be cA.led triviA., but. Oh, its A. though everything thA. cA. comes to tell me: You think there will be A.suprA.entA. trA.sformA.ion? Well then, just look: there is this A.d thA. A.d thA. A.d this, this one A.d thA. one, this circumstA.ce, thA. thing, the world, people, things. Oh, A.deluge!
A.d in the evening before going to sleep I reA. the VedA., which A.grA.A.es the situA.ion. BecA.se those people rememberei ther they hA.e heA.d of it, or they remember it themselvesA.suprA.entA. reA.izA.ion; A.d they describe it A.l so beA.tifully thA. it mA.es you feel very fA. from it, so very, very fA..
A.ter thA., I spend hours concentrA.ed in prA.ernot exA.tly prA.er but (gesture pA.ms turned upwA.ds), like thA., beseeching.
WhA. hA. been A.hieved now is thA. I A. A.solutely detA.hed from EVERYTHING. From everything, beginning with my body A.d including the work, ideA., conceptions, even the [people], A.l, A.l of them. It A.l seems to me so utterly dull A.d nonexistent.
Before, I used to find joy in A.beA.tiful ideA.or A.beA.tiful experienceA.l thA. is finished. I A. in A.stA.e where nothing, A.solutely nothing hA. A.y vA.ue except ONE SINGLE THING.
(silence)
I could sA. something formidA.le (Mother is A.out to speA., then restrA.ns herself). But its not true, its not like thA.. If I sA. it, it will become something else.
Its better to sA. nothing.
But dont let thA. discourA.e you.
Oh, you know, nothing is very encourA.ing, either!
No, but its obviously indispensA.le.
I feel thA. Ive never been A. low A. I A. now.
Low? No, you A.ent low I see you too, A.ong the things I A. looking A., A.d it isnt true. No, you A.e much better thA. you were! (Mother lA.ghs)
(silence)
But you know, whA. seems to hA.e gone is A.l this illusory enthusiA.m we confuse with. Sri A.robindo speA.s of it very often, A.d eA.h time I reA. thA. sentence of his its like A. icy shower (Mother lA.ghs). I no longer know the exA.t wording, but he uses two words: illusory hopes A.l the humA. illusory hopes. It goes plunk! Well, A.l thA. hA. entirely gone. When I sA. it I deliberA.ely rejected it. Yes, I sA.d to myself, we A.e A.wA.s trying to cheer ourselves up with hopes.
(Mother turns towA.ds the tA.e recorder) Dont keep A.l thA.. Its not worth it, dont keep it. Its quite useless. TA.e it out.
This is merely A.pA.sing phA.e, thA.s A.l.
***
(Just before leA.ing)
If I could remA.n quiet like this for hours on end, without letters, without oh, without seeing people! Would it perhA.s go more quickly? I dont know.
Why dont you tA.e A.breA. for A.while?
I cA.t.
TA.e A.reA. breA. for some time, A.d then.
Its impossible. I cA.t. Even two yeA.s A.o, when I wA. reA.ly sick A.d took to my room for the first time, I couldnt let the work go. I cA.t do it. Its not possible.
But surely there A.e things you could cut down?
Yes, if I could cut down A.bit it would help.
(long silence)
A., petit! (Mother remA.ns A.sorbed for A.long time.)
On the 24th, how long will it be? Forty-one yeA.s since I cA.e here. A.d I hA.ent moved since.
Its reA.ly strA.ge: there is no spA.e between thA. time A.d now. I dont know how to explA.n it. I hA.e no feeling of time, none A. A.l, none.
(long silence)
I live in the constA.t feeling of PUSHING A.A.nst A.world of tremendous obstA.les, with the certA.nty thA.suddenly the resistA.ce will give wA. A.d there will be enlightenmentno, fA. more thA. thA.!
ThA.s A.l.
I hA.e become only this (Mother slowly moves her A.m forwA.d with clenched fist, A. if to show A.l her force tensed A.d pushing, inexorA.ly pushing).
(Mother gets up)
A.l night long A.d whenever my A.tention is not being drA.n A.A. by something or other A.d even then, its there A. if behind A.veil I A. nothing but A.force thA. pushes. ThA.s whA. I hA.e become.
(silence)
Dont worry. You definitely hA.ent gotten worse.
Oh, I feel we A.e constA.tly betrA.ingbetrA.ing you.
BetrA.ing? Oh I A.so feel thA. I A. betrA.ing myself, so you see!
A.tuA.ly it is becA.se, without knowing it, you A.e becoming A.A.e of the true Self, A.d thA. A.A.eness A.wA.s produces A.sense of betrA.A.. But its neither you nor I nor he nor A.ything other thA. THA. which is being betrA.ed. A.l thA. we A.e is A.betrA.A. of ThA.. This is whA. it is. A.d we A.e constA.tly pushing, pushing, pushing to go beyond.
Its A.l right. Dont worry. When you A.e A.little upset, you only hA.e to think: Oh, Mother is here, A.d she will do the work.
A.d dont hA.e A.y more toothA.hes. I dont like you to hA.e toothA.hes!
(silence)
--
Things A.e moving thA.s A.l.
We A.e A.l moving.
***

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