classes ::: God, the Divine, the Mother,
children :::
branches :::

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Divine Mother
datecreated:2020-08-28
class:God
class:the Divine
class:the Mother

--- FORMS OF THE MOTHER

see also ::: Aditi

see also ::: Aditi

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


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Aditi
SEE ALSO

Aditi

AUTH

BOOKS
Letters_On_Yoga
Questions_And_Answers_1953
Questions_And_Answers_1955
Savitri
The_Integral_Yoga

IN CHAPTERS TITLE
03.02_-_The_Adoration_of_the_Divine_Mother
1.04_-_The_Divine_Mother_-_This_Is_She
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_INTRODUCTION
0.07_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1958-07-06
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
0_1961-07-28
0_1963-05-11
0_1965-07-17
0_1966-10-19
0_1967-10-07
0_1973-04-07
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_The_Adoration_of_the_Divine_Mother
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.07_-_Readings_in_Savitri
04.09_-_To_the_Heights-I_(Mahasarswati)
05.01_-_Man_and_the_Gods
05.03_-_Of_Desire_and_Atonement
05.12_-_The_Soul_and_its_Journey
06.29_-_Towards_Redemption
10.02_-_Beyond_Vedanta
1.01_-_MASTER_AND_DISCIPLE
10.23_-_Prayers_and_Meditations_of_the_Mother
10.24_-_Savitri
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.03_-_The_Armour_of_Grace
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Money
1.04_-_The_Divine_Mother_-_This_Is_She
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_True_Doer_of_Works
1.05_-_Work_and_Teaching
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.07_-_Savitri
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.08_-_Attendants
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.09_-_ADVICE_TO_THE_BRAHMOS
1.1.01_-_Seeking_the_Divine
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
11.11_-_The_Ideal_Centre
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.13_-_Conclusion_-_He_is_here
1.13_-_THE_MASTER_AND_M.
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.15_-_LAST_VISIT_TO_KESHAB
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_M._AT_DAKSHINEWAR
1.18_-_M._AT_DAKSHINESWAR
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.04_-_Sincerity
1.2.07_-_Surrender
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.21_-_A_DAY_AT_DAKSHINESWAR
1.22_-_ADVICE_TO_AN_ACTOR
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.24_-_PUNDIT_SHASHADHAR
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.27_-_AT_DAKSHINESWAR
1.3.5.01_-_The_Law_of_the_Way
1.44_-_Demeter_and_Persephone
15.01_-_The_Mother,_Human_and_Divine
15.07_-_Souls_Freedom
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1936_08_21p
1938_08_17p
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1953-04-29
1953-11-25
1953-12-09
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
2.01_-_AT_THE_STAR_THEATRE
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.04_-_ADVICE_TO_ISHAN
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.08_-_AT_THE_STAR_THEATRE_(II)
2.09_-_THE_MASTERS_BIRTHDAY
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.10_-_THE_MASTER_AND_NARENDRA
2.11_-_The_Modes_of_the_Self
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_THE_MASTERS_REMINISCENCES
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.14_-_AT_RAMS_HOUSE
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.06_-_On_the_Characters_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.19_-_THE_MASTER_AND_DR._SARKAR
22.08_-_The_Golden_Chain
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.22_-_THE_MASTER_AT_COSSIPORE
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.25_-_AFTER_THE_PASSING_AWAY
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
3.03_-_The_Godward_Emotions
31.04_-_Sri_Ramakrishna
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.07_-_Tantra
3.2.4_-_Sex
33.10_-_Pondicherry_I
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
35.03_-_Hymn_To_Bhavani
35.06_-_Who_Seeks_Holy_Places?
4.01_-_INTRODUCTION
4.02_-_Difficulties
4.04_-_Weaknesses
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.4.05_-_The_Descent_of_Force_or_Power
5.08_-_ADAM_AS_TOTALITY
5.1.01_-_Terminology
9.99_-_Glossary
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Liber_46_-_The_Key_of_the_Mysteries
Sayings_of_Sri_Ramakrishna_(text)
Talks_With_Sri_Aurobindo_1
The_Riddle_of_this_World

PRIMARY CLASS

God
the_Divine
the_Mother
SIMILAR TITLES
the Divine Mother

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

ACTION. ::: If a man is spiritual and has gone beyond the vital and mind, he does not need to be always “doing” something. The self or spirit has the joy of its own existence. It is free to do nothing and free to do everything - but not because it is bound to action and unable to exist without it.
To be able to work with full energy is necessary, but to be able not to work is also necessary.
Action in sādhanā ::: The feeling that all one does is from the Divine, that all action is the Mother’s is a necessary step in experience but one cannot remain in it ; one has to go further. Those can remain in it who do not want to change the nature, but only to have the experience of the Truth behind it. Your action is according to universal Nature and in that again it is according to your individual nature, and all Nature is a force put out by the Divine Mother for the action of the universe. But as things are it is an action of the Ignorance and the ego; while what we want is an action of the divine Truth unveiled and undeformed by the Ignorance and the ego.
The aim of the sadhana is to become a conscious and perfect instrument instead of one that is unconscious and therefore imperfect. One can be a conscious and perfect instrument only when one is no longer acting in obedience to the ignorant push of the lower nature but in surrender to the Mother and aware of her higher Force acting within oneself.


Again, in In Book III Canto ii, The Adoration of the Divine Mother

Amal: “In occult vision the colour of the mind is either yellow or blue. The yellow intensifies into the gold of the Supramental and the blue into the Divine Mother’s compassionate infinity.”

Amal: “Since there is in the passage a reference to the rocking of the cosmic Child, the being who does this is the Divine Mother. The cosmic child is obviously the cosmos in which all the planes exist.”

Barbelo (Gnostic) Prominent in the Pistis Sophia, where it is referred to as “an invisible God”; but it is one of three invisible divinities. Another passage, in which Mary is speaking to Jesus, refers to Mary as having come from the region of Barbelo; leading C. W. King to remark that the deity includes “the Divine Mother of the Savior” (SD 2:570). But comparing other passages in the manuscript, it is clear that the term is not used in this latter sense alone.

bride ::: Madhav: “The Bride is God as manifest in the world.” The Book of the Divine Mother

burnished ::: Madhav: “Burnished—repeatedly polished so that it shines by itself; it looks a blue seal of summer.” The Book of the Divine Mother

But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to con- centrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indi- cation of the thing to be done and the way to do it and the result. And afterwards you wfil realise that the divine Shakti not only inspires and guides, but initiates and carries out your works ; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be

conditioD, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.

Cow The ancients employed certain animals as symbols to convey specific aspects of philosophical and religious teachings to the multitude, and “the cow-symbol is one of the grandest and most philosophical among all others in its inner meaning” (SD 2:470). Generally, the cow represents the fructifying power in nature — the Divine Mother or feminine principle. Among the Scandinavians that which first appeared at the birth of the universe was the divine cosmic cow, Audhumla, from whom flowed four streams of milk, providing sustenance to all the beings that followed. Among the Greeks the founding of a new race was associated with the cow — as instances, Io and Europa. In Egypt the goddesses representing the aspect of the Universal Mother are associated with cow symbols, principally Hathor and Isis. In India the cow symbol is reverenced: Kamaduh or Surabhi (the cow of plenty) represents the nourishing and sustaining vital and productive principle in nature. The goddesses of lunar type are found to be connected in symbology with the cow.

creatrix ::: the Divine Mother, the creatress. creatrix. (Sri Aurobindo also employs the word as an adj.)

Creatrix ::: The Divine Mother, the creatress. creatrix. (Sri Aurobindo also employs the word as an adj.)

Day ::: Madhav: “Day is luminous consciousness and night is obscure consciousness.” The Book of the Divine Mother

devi. ::: the divine mother; goddess

Diameter of the Circle In cosmology the horizontal diameter in the circle symbolizes the first manifestation, immaculate Mother Nature who gives birth to the universe. It also represents the hermaphrodite third root-race of humanity. “The diameter, when found isolated in a circle, stands for female nature, for the first ideal world, self-generated and self-impregnated by the universally diffused Spirit of Life — referring thus to the primitive Root-Race also” (SD 2:30). The unmanifest deity is symbolized by the circle or nought, and the manifest deity by the diameter of that circle. The circle empty represents the boundless or unmanifest; the point within the circle the first differentiation, “potential Space within abstract Space,” while the horizontal diameter represents the third stage of manifestation, the divine mother or nature, and the cross in the circle is the manifested world. The vertical diameter is male, and alone in the circle represents mankind after the separation of the sexes (SD 1:4-5).

Dionysion ::: Madhav: “Dionysian, belonging to the god of wine, the wine that is intoxicating joy; as if one had drunk from the cup of the god of wine.” The Book of the Divine Mother

Divine ; (2) All personal (psychic-spiritual) relations to proceed from the Divine Mother, determined by her to be part of this single relation with the Divine Mother,

durga. ::: the divine Mother as Protector and Fosterer

ego ::: [Madhav: “Ego is the point of concentration that involves us in the rounds of life.” The Book of the Divine Mother]

enshrine ::: Madhav: “To enshrine—to give a sanctified home to …” The Book of the Divine Mother

epiphanies ::: Madhav: “Epiphanies are new manifestations, new revelations.” The Book of the Divine Mother

eudaemonised ::: Madhav: “To eudaemonise is to bestow happiness or felicity through an informal internal action on the spirit of a thing.” The Book of the Divine Mother

For the grace of the Divine Mother is the sanction of the Sup- reme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.

For the soul released from the grip of death and ignorance after travelling in”far-off eternities” , where, we cannot even hazard a guess, returning to earth a joyous captive of the Divine Mother, the earth appears to be nothing more than a green hillock, and yet, Satyavan lives”glad” in the moments of a sun that is transient,”among the busy works of men.”

Grace ::: Madhav: “Grace is that special movement of the Divine Consciousness, which enables us to live, to move.” The Book of the Divine Mother

Here, the living divine person in Aswapathy, finding earth too trifling, exceeds it and grows larger and larger, higher and higher, to encompass the unconquered worlds above.” The Book of the Divine Mother

holocaust ::: “The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

Inane ::: Madhav: “Inane is a vast, nebulous something, which has no character.” The Book of the Divine Mother

In cosmogenesis, the feminine principle is represented by the waters of space or great deep, often called the womb of nature. From this figure of speech was born the conception found in some ancient cosmogonies, such as the Hebrew, of the ark, containing all the germs of lives of a universe and pictured as resting or moving on the cosmic waters. Another symbol for the feminine principle was that of the lotus, which likewise rests upon the water, finally rising above it when it blossoms. One symbol of the universe in germ before any aspect of manifestation occurs is the matripadma or closed “mother lotus,” before the cosmic blossom has been quickened by spirit into expanding into becoming the universe. It is also referred to as devamatri (the divine mother), the matrix from which all the suns and planets were born.

inly ::: The child remembering inly a far home Madhav: “The child remembers inly, not in outer memory; mark the word inly, a typically Sri Aurobindo expression. The child remembers somewhere deep inside, its ‘far home’, her home is there far above.” The Book of the Divine Mother

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And 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 weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


Kali ::: [the terrible form of the Divine Mother]; the mother of all and the destroyer of all.

Lotus ; Symbol of the opectng of the centres to the light ; indicates the open consciousness. Lotus of twelve petals ::: com- plete Truth-Consdousness of the Divine Mother.

Madhav: “A Demiurge is a secondary creator. If God is the creator, then he has many assistants, the various gods; they are the Demiurges.” The Book of the Divine Mother

Madhav: “Aeonic field, a field that has been there, cultivated and trodden across ages and ages, cycles of time, and Aswapathy represents the eternal seeker.” The Book of the Divine Mother

Madhav: “A kakemono is a Japanese painting which is hung on the wall. It is a print in many colours, many designs. And this world picture is compared to a kakemono of significant forms. Each form is significant, each line is meaningful.” The Book of the Divine Mother

Madhav: “Alchemy is changing base metal into gold. So heaven experiments in changing this creature called man into a godhead. And this experiment is done on the base of nature, earth.” The Book of the Divine Mother

Madhav: “All around is space, infinite space and in it is the Divine consciousness, the Divine concentration of consciousness, which is the ‘mystic heart’ of the world. The earth [She] is in communion with that ‘mystic heart’.” The Book of the Divine Mother`

Madhav: “Ambassadors, because they bring a message from the unseen empire of God.” The Book of the Divine Mother

Madhav: “Ancient Mother is the earth-mother.” The Book of the Divine Mother

Madhav: “An oracle, as you know, is the speech of prophecy, usually by an inspired priest. It is a supernatural prophecy made through any agent. But this oracle will be tongueless to broadcast it, everybody will know this oracle without its being uttered through a tongue.” The Book of the Divine Mother

Madhav: “Aswapathy in the epic is the representative of the aspiring humanity who prepares and lays the path to the Divine Glory.” The Book of the Divine Mother

Madhav: “Aswapathy in the epic is the—representative of the aspiring humanity who prepares and—lays the path to the Divine Glory.”—The Book of the Divine Mother

Madhav: “Aswapathy is in the mid-world. He is neither in the nether realms of struggle and obscurity nor in the brighter worlds above of power and rapture. He is in realms of Beauty that point to still happier altitudes. The Birds of Wonder are the marvellous beings of that region, the angels, who call upon the higher worlds of Light to manifest in their world.” The Book of the Divine Mother

Madhav: “Aswapathy: Life is symbolised by Horse, aswa in the old tradition of the Vedas. The Book of the Divine Mother

Madhav: “Aswapathy participates in the luminous manifestation of Inspiration, Revelation and Intuition on his way to the heights of the Overmind.” The Book of the Divine Mother

Madhav: “Aswapathy steps into a veritable wonderland of the Glory of God. The Glory is pictured as a huge Bird whose wings are brooding over the new creation to come. Just as a hen broods over its egg, these Wings enfold and incubate the new truth in the offing.” The Book of the Divine Mother

Madhav: “Dissident—one who does not accept the discipline, the order of things that is being imposed. Some part or some element may be there, however minute, however small and thin which may not conform and it might escape.” The Book of the Divine Mother

Madhav: “Each of the seven worlds—the earths—were seen in their innate immortal nature. The principle of Sat-Chit-Ananda is embedded in each of them.” The Book of the Divine Mother

Madhav: “Eidolon is an unsubstantial figure. The name we give is only such an unsubstantial label. The secret is not touched. Gold is to indicate that though the name as such may appear to be unsubstantial, there is some truth in it.” The Book of the Divine Mother

Madhav: “Flood of thoughts, they are asking answers to their questions.” The Book of the Divine Mother

Madhav: “Gropes means moves without direction, searching for direction; our desires, our passions, our intensities search for this fulfilment in her [the Mother].” The Book of the Divine Mother

Madhav: “Here is the Mother of all the Gods and all the Powers; she is the mediatrix, standing between the Supreme above and the earth below and firmly linking the earth to the Supreme.” The Book of the Divine Mother

Madhav: “Her [Savitri’s] hair is imaged as a cloud-net, net of clouds, in which delight shall sleep, …” The Book of the Divine Mother

Madhav: “He uses the word moon as a verb here. That is, the whole being, her entire body looks like a moon responding to the waves and seas of bliss.” The Book of the Divine Mother

Madhav: “In the tantric symbology all the centres are represented as lotuses hanging downwards; as the kundalini [‘the yogic force asleep in the Muladhara and covered up in the other centres by the ordinary consciousness’—Sri Aurobindo] touches them they bloom upwards.” The Book of the Divine Mother

Madhav: “It is what is described in the Upanishads as prajna-chakshu, the eye of Wisdom. And in the very act of regarding, the very act of the look, it supports. That regard itself is the sanction without which the movement would come to a standstill.” The Book of the Divine Mother

Madhav: “Mark the expression ‘formless Form’. It is a form and yet it is formless; one can feel that there is something, but there is no outline that we associate with form.” The Book of the Divine Mother

Madhav: “Mark the words—‘actor Will’. We think our will is our own, but actually our will is only playing out something which has been determined for it by someone or somebody else. This is true not only of our individual will but also of the Cosmic Will. This will now becomes ineffective and comes to a halt.” The Book of the Divine Mother

Madhav: “Moment is the sequence of Time. Each moment records what is happening at that point. It relates to the present. The Ray of the Eternal interrupts the movement of Time for a while and lights up things that are not yet manifest. It gives a peep into the future. The Ray of the Eternal is able to do it because the future is already present in the vision of the Eternal.” The Book of the Divine Mother

Madhav: “Morning star, the star before the morning of new creation.” The Book of the Divine Mother

Madhav: “Note the capital E. The Event to be is the manifestation to come, the next cycle in creation, symbolised by the Dawn.” The Book of the Divine Mother

Madhav: “Parent-sun, her spirit is always conscious of its source above, the sun of truth, the sun of divine joy.” The Book of the Divine Mother

Madhav: “Pen means to constrict. Do not limit thy force to earthly boundaries. There are regions beyond the earth. So extend that.” The Book of the Divine Mother

Madhav: “Pronunciamento is a proclamation issued by the revolutionaries; whenever there is a revolution, they declare their objectives and these are called pronunciamentos. They then fill the sky with their noise.” The Book of the Divine Mother

Madhav: “Purple rim is the border of the sun. So around the red border, the earth moves in ceaseless, uninterrupted motion.” The Book of the Divine Mother

Madhav: “Red Wolf is the hungry devourer, Killer-Desire, waiting for its prey on the banks of the river of life at a spot where the traveller cannot cross over, the waters being too deep.” The Book of the Divine Mother

Madhav: “Rose, here, signifies Divine Love. It is deathless because it is immortal. They are realms of pure Love. Read Sri Aurobindo in his sonnet, Light: . . . in my heart where blooms deathless rose.” The Book of the Divine Mother

Madhav: “Seed-self is the divine consciousness….” The Book of the Divine Mother

Madhav: Serpent signifies seething energy with a consciousness proper to its order. There is the serpent of the material zone, serpent of the vital and so on. And this consciousness is the Power of Evolution. This Power of Evolution combines with the force that has emerged from below. It lends to it its character of consciousness, step by step. The Force that was hitherto un-conscious, insensible is taken up and given a direction by Nature’s conscious, dynamic Power.” The Book of the Divine Mother

Madhav: “Seven are the planes of existence that are embodied, in principle, in each grade of this creation. The stabs are the wounds inflicted by the Darkness and Falsehood of the Adversary on these seven formulations. The seven sorrows are the result of these seven stabs.” The Book of the Divine Mother

Madhav: “Space which is normally occupied by movements in the world is now occupied by the spiritual silence of the Self. Mark, it is not physical silence but spiritual silence. Spiritual silence permits activity, even speech, unlike physical silence which shuts off speech. Spiritual silence is silence of the whole being, whereas physical silence, mauna as we call it, is only abstention from speech, vocal activity, which makes the mind, very often, more active than before.” The Book of the Divine Mother

Madhav: Substance here is not something opposed to or foreign to the self, but a kind of harp created by the self; resonant i.e. always answering to the promptings of the self.” The Book of the Divine Mother

Madhav: “… Symbolically it is matter. From it this man has come up, a product highly irrational.” The Book of the Divine Mother

Madhav: “The allusion is to the Vedic legend which narrates how the dark powers of the nether regions, i.e. the subconscient—and the still below—steal and hide the riches of the Gods in their subterranean chambers. They are called the Panis, thieves.” The Book of the Divine Mother

Madhav: “The Animal represents the lower rajasic nature; the sacred fence is the human being with all its scaffolding.” The Book of the Divine Mother

Madhav: “The arisen beast is man who has emerged from the animal state and though Aswapathy wears that form, he is a god.” The Book of the Divine Mother

Madhav: “The brilliant courtyard is the realm of the subtle-physical Matter that Aswapathy is leaving behind in his upward climb. He sees that with all its brilliant glow, this region is limited on all sides and it is only a courtyard—not yet the entrance proper—of the Mansion of Light, where the Light of God is ever manifest. Day in the spiritual symbolism signifies the reign of Light. Aswapathy seeks to enter the Order (symbolised by House) where the Light shines uninterrupted.” The Book of the Divine Mother

Madhav: “The common word of human speech diminishes an experience, weakens it, but here the Word with a capital W, is a mantric word which ‘ushers divine experience’ it brings out into the field a divine experience.” The Book of the Divine Mother

Madhav: “The curtain of ignorance has been lifted.” The Book of the Divine Mother

Madhav: “The Golden Child is the Divine Soul that is evolving in the universe; it has arrived at a stage where, as a result of the ingressions of the Light from the planes of Mind, the growing Soul is able to think and see.” The Book of the Divine Mother

Madhav: “The guardians of eternity, the gods, the higher gods, …” The Book of the Divine Mother

Madhav: “The House of Flame is the plenary manifestation of Agni, the Mystic Fire of which the Seers of the Veda speak. Here blazes the Divine Consciousness in its incandescent purity.” The Book of the Divine Mother

Madhav: “The immense, massive base of Inconscience from which the world proceeds.” The Book of the Divine Mother

Madhav: “The law that compels evolution is diamond hard, it cannot be broken.” The Book of the Divine Mother

Madhav: “The manifestation of the One as the Individual, the Universal and the Transcendent: it is triple act of self-revelation.” The Book of the Divine Mother

Madhav: “The mind is pictured in terms of a seat with three legs: the physical mind (sense mentality); vital mind (desire mind, dynamic mentality); reason (thought mentality). The normal human mind has these three layers.” The Book of the Divine Mother

Madhav: “The red Wolf is the hungry Desire and the Snake the force of Treachery in the vital regions of this creation.” The Book of the Divine Mother

Madhav: “The reference is to Savitri, a companion of the Ray of Truth, Mist of the Ineffable and Flame of Will (Divine).” The Book of the Divine Mother

Madhav: “The reference is to the flaming aspiration in the heart of the ascending Soul. This flame is immortal in its source and builds kingdoms at each step of its climb.” The Book of the Divine Mother.

Madhav: “There is an eternal light in every one of us. But it is as if guarded, protected from the profane, vulgar sight by a cave of darkness. Cave signifies a narrowing, dimming enclosure. This blanket of darkness guards that Light. Where there is such a concentration of thick darkness in yourself, you can be sure that deep inside there is the ‘Light Eternal’. This is the light of the Self of which the Rishi’s speak. It stands veiled by layers and layers of the darkness of Ignorance.” The Book of the Divine Mother

Madhav: “There is another veil. First there is the veil of darkness, a veil of ignorance. Then there is a veil of light, a dazzling light. It acts as a curtain. If you look only at that light you get blinded.” The Book of the Divine Mother

Madhav: “There is in this creation of God an everlasting No. ‘NO’ is negation of the fleeting pleasures of life, unsubstantial movements of life, the attraction of the senses, the hold of ego, ignorance. For that the answer is no. This is not it, this is not it, neti, neti, thou hast only neared this everlasting No.” The Book of the Divine Mother

Madhav: “The Scripture Wonderful refers to the Supreme Knowledge. The Spirit-mate of Life hopes to divine the Supreme Knowledge in the transcript made by Life of God’s intention; but that script, however bright and attractive is a product of her fancy. The true Word lies covered under her fanciful rendering. The Supreme Knowledge that holds the key to the celestial beatitudes escapes him.” The Book of the Divine Mother

Madhav: “These are adjectives that apply to Aswapathy himself. He is a vehicle carrying the wonders of paradise, the wonders of heaven, which he has seen and experienced.” The Book of the Divine Mother

Madhav: “The seat occupied by the oracle in the mysteries had three supports; it was a tripod. Here the true oracular seat is deceptively covered by the false Idol.” The Book of the Divine Mother

Madhav: “The Serpent is the guardian Power of the interior.” The Book of the Divine Mother

Madhav: “The triple cord refers to the physical, the vital and the thought strands of the mind which constrict and narrow the range of human vision. As they are loosened, the gaze widens and larger horizons come into view.” The Book of the Divine Mother

Madhav: “The triple heavens are the heavens of Sat, Chit and Ananda.” The Book of the Divine Mother

Madhav: “The triple world is the world of higher thought: the lower reaches are close to the thinking human mind; the next pertains to a knowledge that knows the truth of things from within; the highest, bordering on the planes of eternity is where knowledge as such—with the triad of knower, known and knowledge—ceases and it is one with the truth of all. Three successive steps of ascent lead to this triple realm of higher thought.” The Book of the Divine Mother

Madhav: “The universe is always seen and experienced as concealed by a coloured veil. The veil is a deceptive veil.” The Book of the Divine Mother

Madhav: “The whole world is a play and God is the cosmic Player.” The Book of the Divine Mother

Madhav: “The Word from above is not uttered as the human word is. It is not articulated by the tongue. Unuttered Word—the silent Word. But the hushed heart—the heart in which all the emotive movements have been hushed, silent for the time being—hears the Word from above though it is not spelt out.” The Book of the Divine Mother

Madhav: “This is another key idea in Sri Aurobindo’s philosophy, that Nature, what is called Prakriti in Indian philosophy, is not different, not alien to the Purusha. Nature is not foreign to the soul, to God. It is a conscious front of God. Scratch Nature, look behind the exterior of Nature and you will find God. The apparent difference, distinction between Nature and God is only a superficial appearance. Nature is really a power of God. It is devatma shakti, the self-power of God—svagunair nigudham lost in its qualitative workings. She is not separate; conscious, not something unconscious. Nature is aware that it is only a front of God behind.” The Book of the Divine Mother

Madhav: “This is a very important line. Name, secret name, name of a God, name of a Deity, name of the Divine, is a key to the Power, the qualities that are embodied in that Form. So, when that Name is uttered, all that Power, all that consciousness, is evoked. That is why the Seers keep this Name secret, give it only to those who are ready, who have been initiated, who have purified themselves.” The Book of the Divine Mother

Madhav: “Thy heart of flame—intense aspiration, . . . The Book of the Divine Mother.

Madhav: “Triple-plated gloom is the darkness with three successive layers: the material-physical, the vital and the mental. This is the Shadow that infests the three lower orders of existence.” The Book of the Divine Mother

Madhav: “Triune ecstasies are the rapturous delights of Sat, Chit, Ananda, each with its distinct flavour.” The Book of the Divine Mother

Madhav: “When Aswapathy lifts the curtain of the flesh i.e. when he gets through the barrier of his physical existence, he comes to the threshold of another domain, subtle and occult. He sees a serpent watching, guarding the entrance. In all traditions, especially the ancient, at the doors of every subtle kingdom there is a sentinel and that sentinel is imaged as a serpent. In spiritual symbolism the serpent stands for Energy. Depending on the colour of the serpent, it is physical energy or vital energy, mental energy, spiritual energy. Unless this serpent allows one to pass one cannot enter. The serpent, in this context, is the guard whose consent is necessary before one can pass. The Book of the Divine Mother

Madhav: “Winged marvel is the soul.” The Book of the Divine Mother

Madhav: “Word here is expression, manifestation. Inevitable in the sense that it has to precede the manifestation.” The Book of the Divine Mother

Madhav: “Zero does not stand for nothing. Zero does not signify emptiness, but has behind it the face of the immortal.” The Book of the Divine Mother

Matris (Sanskrit) Mātṛ-s The divine mothers or personified spiritual energies of the principle gods of the Hindu pantheon. Their number is reckoned as seven, ten, or twelve, and they bear the same relation, each one to her respective consort or god, as prakriti does to Brahma, pradhana to Brahman, and on a still vaster scale as mulaprakriti does to parabrahman. They are the respective wombs of beings bringing to birth or pouring forth the cosmogonical hierarchies. When these matris are by analogy mentioned in minor cases, their functions and attributes correspond with the cosmic sense. The sakti are the personifications or analogical reproductions of the matris on lower planes of being.

Mind and the Divine Sakti ::: Be on your guard and do not try to understand and judge the Divine Mother by your little earthly mind that loves to subject even the things that arc beyond it to its own norms and standards, its narrow reasonings and erring impressions, its bottomless aggressive ignorance and its petty self-confident knowledge. The human mind shut in the prison of its half-lit obscurity cannot follow the many-sided freedom of the steps of the Divine Shakti. The rapidity and com- plexity of her vision and action outrun its stumbling comprehen- sion ; the measures of her movement are not its measures. Open rather your soul to her and be content to feel her with the psychic nature and see her with the psychic vision that alone make a straight response to the Truth.

Mother (the Divine Mother) ::: the consciousness and force of the Divine; the Divine in its consciousness-force. The Mother is the divine conscious Force that dominates all existence, upholding us and the universe.

Our surrender must be to the Divine Being through the Divine Mother: for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentality.
   Ref: CWSA Vol. 21-22, Page: 372


Parvati: An incarnation of the Divine Mother; Consort Lord Siva.

Powers undivine in their nature present themselves as the Sup- reme Lord or as the Divine Mother and claim the being’s service and surrender. 1C these (hiags are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sSdhaka to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic force or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of nature are full of snares, the disguises of the ego are innumerable, the ilfusions of the Powers of Darkness, Rakshasi Maya, are e.ttraordinariIy skilful ; the reason is an insulBdent guide and often turns traitor; vital desire is ahvays with us tempting to follow any alluring call. This is the reason why in this Yoga we insist so much on what we call samarpana — rather inade- quately rendered by the Engikh word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question ; all fe Safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who arc exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself

quagmire ::: Madhav: “Quagmire is almost the same as a bog, it is a little deeper, a little larger, where if you once get caught you can only move round and round, you cannot get out.” The Book of the Divine Mother

Sakta: One who worships the Divine Mother Sakti as the most supreme deity; pertaining to Sakti.

Satyavan, as Sri Aurobindo writes,”…is the soul carrying the truth of being within itself but descended into the grip of death and ignorance;”. Descended into the grip of death and ignorance, the divine realized soul, does not become ignorance but descends into death and then is saved by Savitri, the Divine Mother. After leaving his body”this house of clay” and wandering”in far-off eternities”, all the while a captive in Savitri’s “golden hands” he returns and replies to his father,

savitri ::: "In the Mahabharata, the heroine of the tale of Satyavan and Savitri; . . . . She was the daughter of King Ashwapati, and lover of Satyavan, whom she married although she was warned by Narada that he had only one year to live. On the fatal day, when Yama carried off Satyavan"s spirit, she followed him with unswerving devotion. Ultimately Yama was constrained to restore her husband to life.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

  Sri Aurobindo: "Savitri is the Divine Word, daughter of the Sun, goddess of the supreme Truth who comes down and is born to save; . . . .” (Author"s note at beginning of Savitri.)

  "Savitri is represented in the poem as an incarnation of the Divine Mother . . . .” Letters on Savitri

The Mother: "Savitri [the poem] is a mantra for the transformation of the world.” Spoken to Udar


“Savitri is represented in the poem as an incarnation of the Divine Mother ….” Letters on Savitri

Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

Sri Aurobindo: "To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.” Bases of Yoga*

Sri Aurobindo: “To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.” Bases of Yoga

Supreme Lord, as the Divine Mother and claim the being’s ser- vice and surrender. If these things are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sadhaka to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of nature are full of snares, the disguises of the ego arc innumerable, the illusions of the Powers of Darkness, Rakshasl,

Tantrika: Pertaining to Tantra; a Hindu sect worshipping God as the Divine Mother in a particular form.

Tara: Name of God as the Divine Mother in a particular form.

Tehmi: “The Divine Mother is the Eternal Goddess—in a description of the New Creation.”

:::   "The Divine Mother is the Consciousness and Force of the Divine — which is the Mother of all things.” *The Mother

“The Divine Mother is the Consciousness and Force of the Divine—which is the Mother of all things.” The Mother

— the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, cancfid and perfect. An egoistic faith in the mental and vital being tainted by arabidoo, pride, vanity, mental arrogance, vital self-will, personal demand, desire for petty satisfaction of the lower nature is a low and smokc-obscurcd flame that cannot bum upwards to heaven. Regard your life as given you only for the divine work and to help in the dirine manifestation.

The last stage of this perfection will come when you are com* pletely identified with the Divine Mother and feel yourself to be no longer another and separate being, hstwmeM, sen'ani or worker but truly a child and eternal portion of her conscious- ness and force. Always she will be in you and you in her ; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing or moving come from her and are here. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, ananda of her Ananda. When this condition is entire and her supramental energies can freely move you then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.

The more complete y-our faith, sincerity and surrender, the more will grace and protection be with you. And when the grace and protection of the Divine Mother arc with you, what is there lliat can touch you or whom need you fear? A little of it even will carry you through all diiliculties, obstacles and dangers ; surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into oppor- tunities, failure into success and weakness into unfaltering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its ciTect is sure, a thing decreed. Inevitable and irresistible.

The more complete your faith, sincerity and surrender, the mote will grace and protection be with you. And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear? A little of it even will carry you through all difficulties, obstacles and dangers ; surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into oppor- tunities, failure into success and weakness into unfaltering strength.

The nymphs of Mount Nysa reared him safely in a cave, and when he reached manhood, Hera forced him to wander over the earth. He overcame all opposition and was successful in establishing Mystery schools wherever he went. After his triumph in the world of men, Dionysos descended into the underworld and led forth his mother, now rechristened as Semele-Thyone (Semele the Inspired), to take her place among the Olympian divinities as the divine mother and radiant queen, and later, with Dionysos, to ascend to heaven.

The true love for the Divine is a self-giving, free of demand, full of submission and surrender ; it makes no claim, imposes no condition, strikes no bargain, indulges in no violences of jealousy or pride or anger — for these things arc not in its composition. In return the Divine Mother also gives herself, but freely — and this represents itself in an inner giving — hei presence in your mind, your vital, your physical consciousness, her power recreating you in the divine nature, taking up aU the move'ments of your being and Erecting them towards perfection and fulfilment, her love enveloping you and carrying you in its arms Godwards.

thirst ::: Madhav: “… all the power, all the knowledge that the world can give us are products of time, products of the movements of time. Truly they cannot satisfy the sacred thirst of the spirit. Mark the words ‘sacred thirst’ (III. 1. 305.). Mother uses the word ‘thirst’ so often; it is an intense aspiration that cannot be satisfied, cannot be fulfilled by the gifts of time; it can be fulfilled only by the gifts of what is beyond time, of what is eternal. The hunger of the soul in us can be satisfied only by a response from the Eternal.” The Book of the Divine Mother

to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspira- tion, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.

Trigunamayi: A connotative name of God as the Divine Mother suggesting that She possesses the three Gunas.

Trinity ::: Madhav: “The Trinity is Sat-Chit-Ananda, the triple formulation of the Reality as Existence-Consciousness-Bliss.” The Book of the Divine Mother

Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake. Even if the idea of the separate worker Is strong in you and you feel that it is you who do the act, yet it must be done for her. All stress of egoistic choice, all hankeriog after personal profit, all stipulation of self- regarding desire must be extirpated from the nature. There must be no demand for fruit and no seeking for reward ; the only fruit for you is the pleasure of the Divine Mother and the ful- filment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss. The joy of service and the joy of inner groxvth through works is the suffi- cient recompense of the sefless worker.

winged ::: Madhav: “Winged marvel is the soul.” The Book of the Divine Mother

(Yab) and the Divine Mother (Yum). In Hinduism (Tantra), the roles are reversed, the female, Sakti, being active, while the male, Siva, is passive.

Zagreus has three distinct meanings: 1) the mighty hunter (the pilgrim-soul, hunting for the truth, its aeonic pilgrimage back to divinity); 2) he that takes many captives (the Lord of the Dead); and 3) the restorer or regenerator (King of the Reborn or initiates). Zagreus (later Bacchus or Iacchos) is the divine Son, the third of the Orphic Trinity, the other two being Zeus the Demiurge or divine All-father, and Demeter-Kore, the earth goddess in her twofold aspect as the divine Mother and the mortal maid.



QUOTES [72 / 72 - 77 / 77]


KEYS (10k)

   44 Sri Aurobindo
   17 Sri Ramakrishna
   4 The Mother
   2 SWAMI VIRAJANANDA
   2 Nolini Kanta Gupta
   1 SWAMI PREMANANDA
   1 Sri Ramakrishna
   1 Swami Vivekananda

NEW FULL DB (2.4M)

   45 Sri Aurobindo
   8 Sri Ramakrishna
   4 The Mother
   3 Swami Vivekananda
   3 Suzy Kassem
   2 Nolini Kanta Gupta
   2 Mata Amritanandamayi
   2 Hazrat Inayat Khan

1:I realize that all women are so many forms, in which the Divine Mother appears. ~ Sri Ramakrishna,
2:Woman is disarmed, when you view her as the manifestation of the Divine Mother. ~ Sri Ramakrishna,
3:Sri Ramakrishna had absolutely no sense of egoism. He lived by giving power of attorney to the Divine Mother. ~ SWAMI PREMANANDA,
4:It is not for me to bless. It is for the Divine Mother to do so. All blessings come from her. ~ Sri Ramakrishna,
5:There is a zero sign of the Supreme. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
6:The zero covers an immortal face.
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
7:Here to fulfil himself was God's desire. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
8:A vast surrender was his only strength
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
9:In absolute silence sleeps an absolute Power. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
10:She is the golden bridge, the wonderful fire. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
11:The Formless and the Formed were joined in her: ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
12:What seemed the source and end was a wide gate, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
13:Every lover of God should regard women, whether chaste or otherwise, as the manifestation of the Divine Mother. ~ Sri Ramakrishna,
14:Throw off thoughts of lust and gold. Cry for the Divine Mother, She will come to you and take you up in Her arms. ~ Sri Ramakrishna,
15:Wrong could not come where all was light and love. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
16:All that denies must be torn out and slain
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
17:An eternal instant is the cause of the years. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
18:Heaven is too high for outstretched hands to seize. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
19:His soul was freed and given to her alone.
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
20:Pray without ceasing for light and love and self-surrender to the Divine Mother - these are the elements of Bhakti. ~ Sri Ramakrishna,
21:Should the divine mother grant your prayer, for she is omnipotent, you will realize Her impersonal Self in samadhi. ~ Sri Ramakrishna,
22:The Bhakta does not long for Brahma-Jnana, the realization of the impersonal, but remains content with realizing the divine mother. ~ Sri Ramakrishna,
23:If once you see the Divine Mother, you will have no more pleasure in wealth, fame, and honor. Leaving all these, you will run to Her. ~ Sri Ramakrishna,
24:But he couldn't altogether destroy the seed of bhakti in me. No matter, where my mind wandered, it would come back to the Divine Mother. ~ Sri Ramakrishna,
25:Immensity was exceeded by a look,
A Face revealed the crowded Infinite. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
26:A Word is spoken or a Light is shown,
A moment sees, the ages toil to express. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
27:Vain are human power and human love
To break earth's seal of ignorance and death; ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
28:The luminous heart of the Unknown is she,
A power of silence in the depths of God; ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
29:All Nature dumbly calls to her alone
To heal with her feet the aching throb of life ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
30:A burning Love from white spiritual founts
Annulled the sorrow of the ignorant depths. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
31:The Mother of all godheads and all strengths
Who, mediatrix, binds earth to the Supreme. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
32:In the mind's silence the Transcendent acts
And the hushed heart hears the unuttered Word. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
33:A moment's sweetness of the All-Beautiful
   Cancelled the vanity of the cosmic whirl.
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
34:The Wisdom was near, disguised by its own works,
Of which the darkened universe is the robe. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
35:The hidden Word was found, the long-sought clue,
Revealed was the meaning of our spirit's birth, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
36:The Sun from which we kindle all our suns,
The Light that leans from the unrealised Vasts, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T1],
37:How dare you talk of helping the world? God alone can do that. First you must be made free from all sense of self; then the Divine Mother will give you a task to do. ~ Sri Ramakrishna,
38:The last inviolate secret hides
Behind the human glory of a Form,
Behind the gold eidolon of a Name. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
39:All ideas of union or separation, of friend or foe, of high and low, of 'I and mine', are non-existent in the play of yours with the Divine Mother. There is only-inexhaustible Bliss, boundless Love, and infinite Peace. ~ SWAMI VIRAJANANDA,
40:All ideas of union or separation, of friend or foe, of high and low, of 'I and mine', are non-existent in that play of yours with the Divine Mother. There is only - inexhaustible Bliss, boundless Love, and infinite Peace. ~ SWAMI VIRAJANANDA,
41:The voice that chants to the creator Fire,
The symbolled OM, the great assenting Word,
The bridge between the rapture and the calm, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
42:All that denies must be torn out and slain
And crushed the many longings for whose sake
We lose the One for whom our lives were made. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
43:Live always as if you were under the very eye of the supreme and the Divine Mother. Do nothing, try to think and feel nothing that would be unworthy of the Divine Presence.
   ~ Sri Aurobindo, Letters On Himself And The Ashram, 852,
44:At the head she stands of birth and toil and fate,
In their slow round the cycles turn to her call;
Alone her hands can change Time's dragon base. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
45:You are still under the control of the Divine Mother. You cannot escape Her. You are not free. You must do what She makes you do. A man attains Brahmajnana only when it is given to him by the Ādyāśakti, the Divine Mother. ~ Sri Ramakrishna,
46:God is not only inside us; He is both inside and outside. The Divine Mother showed me in the Kāli temple that everything is Chinmaya, the Embodiment of Spirit; that it is She who has become all this. Everything is indeed Chinmaya. ~ Sri Ramakrishna,
47:A love that bore the cross of pain with joy
Eudaemonised the sorrow of the world,
Made happy the weight of long unending Time,
The secret caught of God's felicity. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
48:All Nature dumbly calls to her alone
To heal with her feet the aching throb of life
And break the seals on the dim soul of man
And kindle her fire in the closed heart of things. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
49:Aug 6 The Divine Mother is the power of all causation. She energizes every cause unmistakably to produce the effect. Her will is the only law, and as She cannot make a mistake, nature's laws--Her will--can never be changed. She is the life of the law of karma, or causation.~ Swami Vivekananda,
50:Its touch can turn difficulties into opportunities, failure into success and weakness into unfaultering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
51:One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in it ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - II,
52:A stillness absolute, incommunicable,
Meets the sheer self-discovery of the soul;
A wall of stillness shuts it from the world,
A gulf of stillness swallows up the sense
And makes unreal all that mind has known,
All that the labouring senses stil ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
53:A man forgets God if he is entangled in the world of maya through a woman. It is the Mother of the Universe who has assumed the form of maya, the form of woman. One who knows this rightly does not feel like leading the life of maya in the world. But he who truly realizes that all women are manifestations of the Divine Mother may lead a spiritual life in the world. Without realizing God one cannot truly know what a woman is. ~ Sri Ramakrishna,
54:Lila (pronounced Leela) is the play of creation. To awakened consciousness, the entire universe. With all its joys and sorrows, pleasures and pains, appears as a divine game, sport, or drama. It is a play in which the one Consciousness performs all the roles. Alluding to this lila of the Divine Mother the physical universe is a "mansion of mirth." ~ Sri Ramakrishna, in Selections from The Gospel of Sri Ramakrishna (2005), p. 130
55:... The sadhana of inner concentration consists in:
(1) Fixing the consciousness in the heart and concentrating there on the idea, image or name of the Divine Mother, whichever comes easiest to you.
(2) A gradual and progressive quieting of the mind by this concentration in the heart.
(3) An aspiration for the Mother's presence in the heart and the control by her of mind, life and action. ~ Sri Aurobindo, Letters On Yoga - II, Combining Work, Meditation and Bhakti,
56:Detaching oneself from the ignorant actions of the mind and vital and from any kind of ambition, and allowing the Divine Mother to work according to Her own will, one can have inner as well as outer peace and happiness; and this, I think, is the way one can serve the Mother gratefully and sincerely. Is this not so?

   Certainly, action without ambition and egoistic calculation is the condition of peace and felicity - both inner and outer.
   ~ The Mother, Words Of The Mother II,
57:This gesture of the Divine Mother teaches us also what should be the approach and attitude of human beings in all their activities. In all our movements we should always remember Him, refer to Him, consider that in the last analysis each and every movement comes from Him and we must always offer them to Him, return them to the parent-source from where they come, therein lies freedom, the divine detachment which the individual must possess always in order to be one with Him, feel one's identity with Him. ~ Nolini Kanta Gupta, On Savitri, 12,
58:...to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for that - i.e. work done without desire or ego, rejecting all movements of desire, demand or ego when the come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
   ~ Sri Aurobindo, Letters On Yoga - II,
59:Someone told me that Ramana Maharshi lives on the overmental plane or that his realisation is on the same level as Shankara's. How is it then that he is not aware of the arrival of the Divine, while others, for instance X's Guru, had this awareness?

I can't say on what plane the Maharshi is, but his method is that of Adwaita Knowledge and Moksha - so there is no necessity for him to recognise the arrival of the Divine. X's Guru was a bhakta of the Divine Mother and believed in the dynamic side of existence, so it was quite natural for him to have the revelation of the coming of the Mother. 23 January 1936 ~ Sri Aurobindo,
60:Lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I round the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some durva grass, but I found I couldn't do it very well. Then I forced myself to pluck it. ~ Sri Ramakrishna,
61:The more complete your faith, sincerity and surrender, the more will grace and protection be with you. And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear? A little of it even will carry you through all difficulties, obstacles and dangers, surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into opportunities, failure into success and weakness into unfaltering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
62:Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kāli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the Altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kāli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bābu saying that I was feeding the cat with the offering intended for the Divine Mother. ~ Sri Ramakrishna, Gospel of Sri Ramakrishna,
63:Please explain to me what is meant by the Divine Mother.
The Divine Mother is the Consciousness and Force of the Divine - which is the Mother of all things.
24 June 1933

You have written in The Mother that the Mother is the consciousness and force of the Ishwara, but here my experience is that the Ishwara is the consciousness and force of the Supreme Mother. Could you please make it clear to me?
The Mother is the consciousness and force of the Divine - or, it may be said, she is the Divine in its consciousness-force. The Ishwara as Lord of the Cosmos does come out of the Mother who takes her place beside him as the cosmic Shakti - the cosmic Ishwara is one aspect of the Divine. The experience therefore is correct so far as it goes.
16 November 1934 ~ Sri Aurobindo, The Mother With Letters On The Mother, The Mother, the Divine and the Lower Nature, The Consciousness and Force of the Divine,
64:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda. ~ Sri Aurobindo, The Mother With Letters On The Mother, 12,
65:O soul, it is too early to rejoice!
Thou hast reached the boundless silence of the Self,
Thou hast leaped into a glad divine abyss;
But where hast thou thrown Self's mission and Self's power?
On what dead bank on the Eternal's road?
One was within thee who was self and world,
What hast thou done for his purpose in the stars?
Escape brings not the victory and the crown!
Something thou cam'st to do from the Unknown,
But nothing is finished and the world goes on
Because only half God's cosmic work is done.
Only the everlasting No has neared
And stared into thy eyes and killed thy heart:
But where is the Lover's everlasting Yes,
And immortality in the secret heart,
The voice that chants to the creator Fire,
The symbolled OM, the great assenting Word,
The bridge between the rapture and the calm,
The passion and the beauty of the Bride,
The chamber where the glorious enemies kiss,
The smile that saves, the golden peak of things?
This too is Truth at the mystic fount of Life. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
66:I have got three letters from you, but as I was busy with many things I couldn't answer them-today I am answering all the three together. It was known that it wouldn't be possible for you to come for darshan this time, it can't be easy to come twice within this short time. Don't be sorry, remain calm and remember the Mother, gather faith and strength within. You are a child of the Divine Mother, be tranquil, calm and full of force. There is no special procedure. To take the name of the Mother, to remember her within, to pray to her, all this may be described as calling the Mother. As it comes from within you, you have to call her accordingly. You can do also this - shutting your eyes you can imagine that the Mother is in front of you or you can sketch a picture of her in your mind and offer her your pranam, that obeissance will reach her. When you've time, you can meditate on her with the thinking attitude that she is with you, she's sitting in front of you. Doing these things people at last get to see her. Accept my blessings, I send the Mother's blessings also at the same time. From time to time Jyotirmoyee will take blessing flowers during pranam and send them to you. ~ The Mother, Nirodbaran Memorable contacts with the Mother,
67:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
68:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel,
69:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
70:Mother, suffering comes from ignorance and pain, but what is the nature of the suffering and pain the Divine Mother feels for her children-the Divine Mother in Savitri?

It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance.... This has been said in all kinds of forms, in all kinds of religions, and they have spoken very often of the divine Sacrifice, but from a certain point of view it is true. It is a voluntary sacrifice, but it is true: giving up a state of perfect consciousness, perfect bliss, perfect power in order to accept the state of ignorance of the outer world so as to pull it out of that ignorance. If this state were not accepted, there would be no contact with it. No relation would be possible. And this is the reason of the incarnations. Otherwise, there would be no necessity. If the divine consciousness and divine force could work directly from the place or state of their perfection, if they could work directly on matter and transform it, there would be no need to take a body like man's. It would have been enough to act from the world of Truth with the perfect consciousness and upon consciousness. In fact that acts perhaps but so slowly that when there is this effort to make the world progress, make it go forward more rapidly, well, it is necessary to take on human nature. By taking the human body, one is obliged to take on human nature, partially. Only, instead of losing one's consciousness and losing contact with the Truth, one keeps this consciousness and this Truth, and it is by joining the two that one can create exactly this kind of alchemy of transformation. But if one did not touch matter, one could do nothing for it. ~ The Mother, Question And Answers,
71:
   "The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)


And then? You are not very talkative today! Is that all?

   You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.


Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions.

   One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity.

   Mother, have the scientists, then, a very small consciousness?


Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953, [T8],
72:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],

*** WISDOM TROVE ***

1:Never allow weakness to overtake your mind. Remember Mahavira, remember the Divine Mother! And you will see that all weakness, all cowardice will vanish at once. ~ swami-vivekananda, @wisdomtrove
2:Children, if we can do archana of the 1000 Names of the Divine Mother daily with devotion, we will grow spiritually. There will never be lack of life's essentials, food and clothing, in a family that chants the 1000 Names with devotion. ~ mata-amritanandamayi, @wisdomtrove
3:My boat is nearing the calm harbour from which it is never more to be driven out. Glory, glory unto Mother! (Referring to the Divine Mother of the Universe.) I have no wish, no ambition now. Blessed be Mother! I am the servant of Ramakrishna. I am merely a machine. I know nothing else. Nor do I want to know. ~ swami-vivekananda, @wisdomtrove
4:It is His will that we should run about a little. Then it is great fun. God has created the world in play, as it were. This is called Mahamaya, the Great Illusion. Therefore one must take refuge in the Divine Mother, the Cosmic Power Itself. It is She who has bound us with the shackles of illusion. The realization of God is possible only when those shackles are severed. ~ sri-ramakrishna, @wisdomtrove
5:One can attain the Knowledge of Brahman too by following the path of bhakti. God is all-powerful. He may give His devotee Brahmajnana [the knowledge of Brahman] also if He so wills. But the devotee generally doesn't seek the Knowledge of the Absolute. He would rather have the consciousness that God is the Master and he the servant, or that God is the Divine Mother and he the child. ~ sri-ramakrishna, @wisdomtrove
6:Children, we should consider every name as the name of our beloved deity. Imagine that He is the one that appears in all the different forms. If our beloved deity is Krishna, then while chanting the names of the Divine Mother, imagine that Krishna has come before us as Devi. We should not think that since we are chanting Devi's names, Krishna might not like it. These differences exist only in our world, not in His. ~ mata-amritanandamayi, @wisdomtrove
7:It is very difficult to understand why in this country [India] so much difference is made between men and women, whereas the Vedanta declares that one and the same conscious Self is present in all beings. You always criticize the women, but say what have you done for their uplift? Writing down Smritis etc., and binding them by hard rules, the men have turned the women into manufacturing machines! If you do not raise the women, who are living embodiment of the Divine Mother, don’t think that you have any other way to rise. ~ swami-vivekananda, @wisdomtrove
8:When I think of the Supreme Being as inactive neither creating nor preserving nor destroying-, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active-creating, preserving, destroying-, I call Him Shakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. Iit is impossible to conceive of the one without the other. The Divine Mother and Brahman are one. ~ sri-ramakrishna, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:There is a zero sign of the Supreme. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
2:The zero covers an immortal face.
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
3:Today, we see the reemergence of reverence for the Divine Mother that we ~ Elizabeth Clare Prophet,
4:Here to fulfil himself was God’s desire. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
5:A vast surrender was his only strength
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
6:In absolute silence sleeps an absolute Power. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
7:She is the golden bridge, the wonderful fire. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
8:The Formless and the Formed were joined in her: ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
9:What seemed the source and end was a wide gate, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
10:Love is the Divine Mother's arms; when those arms are spread, every Soul falls Into them. ~ Hazrat Inayat Khan,
11:Wrong could not come where all was light and love. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
12:All that denies must be torn out and slain
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
13:An eternal instant is the cause of the years. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
14:Heaven is too high for outstretched hands to seize. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
15:His soul was freed and given to her alone.
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
16:When we see all women as the divine mother and all men as the divine father, everyone you meet is sacred. ~ Stephen Levine,
17:Blessed you are indeed that you chant the name of Hari and sing the Divine Mother's glories. I like your attitude. ~ Sri Ramakrishna,
18:Immensity was exceeded by a look,
A Face revealed the crowded Infinite. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
19:A Word is spoken or a Light is shown,
A moment sees, the ages toil to express. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
20:Vain are human power and human love
To break earth’s seal of ignorance and death; ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
21:The luminous heart of the Unknown is she,
A power of silence in the depths of God; ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
22:All Nature dumbly calls to her alone
To heal with her feet the aching throb of life ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
23:A burning Love from white spiritual founts
Annulled the sorrow of the ignorant depths. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
24:The Mother of all godheads and all strengths
Who, mediatrix, binds earth to the Supreme. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
25:In the mind’s silence the Transcendent acts
And the hushed heart hears the unuttered Word. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
26:A moment's sweetness of the All-Beautiful
   Cancelled the vanity of the cosmic whirl.
   ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T5],
27:The Master regarded all creatures as manifestations of the Divine Mother. He left me behind to manifest the motherhood of God. ~ Holy Mother Sri Sarada Devi,
28:The Wisdom was near, disguised by its own works,
Of which the darkened universe is the robe. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
29:The hidden Word was found, the long-sought clue,
Revealed was the meaning of our spirit’s birth, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
30:The Sun from which we kindle all our suns,
The Light that leans from the unrealised Vasts, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T1],
31:The last inviolate secret hides
Behind the human glory of a Form,
Behind the gold eidolon of a Name. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
32:When the mind becomes quiet, one can feel the Divine Mother supporting the life and put everything into her hands. ~ Sri Aurobindo, SABCL, 25 p. 134.Courtesy: Paras Artwani,
33:Never allow weakness to overtake your mind. Remember Mahavira, remember the Divine Mother! And you will see that all weakness, all cowardice will vanish at once. ~ Swami Vivekananda,
34:How dare you talk of helping the world? God alone can do that. First you must be made free from all sense of self; then the Divine Mother will give you a task to do. ~ Sri Ramakrishna,
35:How dare you talk of helping the world? God alone can do that. First you must be made free from all sense of self; then the Divine Mother will give you a task to do. ~ Sri Ramakrishna,
36:The voice that chants to the creator Fire,
The symbolled OM, the great assenting Word,
The bridge between the rapture and the calm, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
37:All that denies must be torn out and slain
And crushed the many longings for whose sake
We lose the One for whom our lives were made. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
38:At the head she stands of birth and toil and fate,
In their slow round the cycles turn to her call;
Alone her hands can change Time’s dragon base. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
39:Live always as if you were under the very eye of the supreme and the Divine Mother. Do nothing, try to think and feel nothing that would be unworthy of the Divine Presence.
   ~ Sri Aurobindo, Letters On Himself And The Ashram, 852,
40:A love that bore the cross of pain with joy
Eudaemonised the sorrow of the world,
Made happy the weight of long unending Time,
The secret caught of God’s felicity. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
41:You are still under the control of the Divine Mother. You cannot escape Her. You are not free. You must do what She makes you do. A man attains Brahmajnana only when it is given to him by the Adyasakti, the Divine Mother. ~ Sri Ramakrishna,
42:All Nature dumbly calls to her alone
To heal with her feet the aching throb of life
And break the seals on the dim soul of man
And kindle her fire in the closed heart of things. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
43:Children, if we can do archana of the 1000 Names of the Divine Mother daily with devotion, we will grow spiritually. There will never be lack of life's essentials, food and clothing, in a family that chants the 1000 Names with devotion. ~ Mata Amritanandamayi,
44:In addition to the eternal, mystical Silence and the Holy Spirit, certain gnostics suggest a third characterization of the divine Mother: as Wisdom. Here the Greek feminine term for “wisdom,” sophia, translates a Hebrew feminine term, hokhmah. ~ Elaine Pagels,
45:A stillness absolute, incommunicable,
Meets the sheer self-discovery of the soul;
A wall of stillness shuts it from the world,
A gulf of stillness swallows up the sense
And makes unreal all that mind has known,
All that the labouring senses stil ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
46:Its touch can turn difficulties into opportunities, failure into success and weakness into unfaultering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
47:My boat is nearing the calm harbour from which it is never more to be driven out. Glory, glory unto Mother! (Referring to the Divine Mother of the Universe.) I have no wish, no ambition now. Blessed be Mother! I am the servant of Ramakrishna. I am merely a machine. I know nothing else. Nor do I want to know. ~ Swami Vivekananda,
48:One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in it ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - II,
49:The all-pervading energy source of existence or Shakti manifests itself as creation. Shakti is the divine mother who gives birth to and nurtures the newborn-whether it is a newborn babies a brand new relationship, a fresh idea, or a magical manifestation. Although Shakti is beyond the boundaries of gender, form or color, we call It Mother because of its mothering and creative qualities. ~ Deepak Chopra,
50:Lila (pronounced Leela) is the play of creation. To awakened consciousness, the entire universe. With all its joys and sorrows, pleasures and pains, appears as a divine game, sport, or drama. It is a play in which the one Consciousness performs all the roles. Alluding to this lila of the Divine Mother the physical universe is a “mansion of mirth.” ~ Sri Ramakrishna, in Selections from The Gospel of Sri Ramakrishna (2005), p. 130,
51:Children, we should consider every name as the name of our beloved deity. Imagine that He is the one that appears in all the different forms. If our beloved deity is Krishna, then while chanting the names of the Divine Mother, imagine that Krishna has come before us as Devi. We should not think that since we are chanting Devi's names, Krishna might not like it. These differences exist only in our world, not in His. ~ Mata Amritanandamayi,
52:... The sadhana of inner concentration consists in:
(1) Fixing the consciousness in the heart and concentrating there on the idea, image or name of the Divine Mother, whichever comes easiest to you.
(2) A gradual and progressive quieting of the mind by this concentration in the heart.
(3) An aspiration for the Mother's presence in the heart and the control by her of mind, life and action. ~ Sri Aurobindo, Letters On Yoga - II, Combining Work, Meditation and Bhakti,
53:Detaching oneself from the ignorant actions of the mind and vital and from any kind of ambition, and allowing the Divine Mother to work according to Her own will, one can have inner as well as outer peace and happiness; and this, I think, is the way one can serve the Mother gratefully and sincerely. Is this not so?

   Certainly, action without ambition and egoistic calculation is the condition of peace and felicity - both inner and outer.
   ~ The Mother, Words Of The Mother II,
54:This is our sacred land, Bharat, a land whose glories are sung by the
Gods, a land visualized by Mahayogi Aurobindo as the living manifestation
of the Divine Mother of the universe, the Jaganmaataa, the Aadishakti,
the Mahaamaayaa, the Mahaadurgaa, Who has assumed concrete form to
enable us to see Her and worship Her,...a land worshipped by all our seers and
sages as Maatrubhoomi, Dharmabhoomi, Karmabhoomi and Punybhoomi, a
veritable Devabhoomi and Mokshabhoomi" - ~ Madhav Sadashiv Golwalkar,
55:This gesture of the Divine Mother teaches us also what should be the approach and attitude of human beings in all their activities. In all our movements we should always remember Him, refer to Him, consider that in the last analysis each and every movement comes from Him and we must always offer them to Him, return them to the parent-source from where they come, therein lies freedom, the divine detachment which the individual must possess always in order to be one with Him, feel one's identity with Him. ~ Nolini Kanta Gupta, On Savitri, 12,
56:It is very difficult to understand why in this country [India] so much difference is made between men and women, whereas the Vedanta declares that one and the same conscious Self is present in all beings. You always criticize the women, but say what have you done for their uplift? Writing down Smritis etc., and binding them by hard rules, the men have turned the women into manufacturing machines! If you do not raise the women, who are living embodiment of the Divine Mother, don’t think that you have any other way to rise. ~ Swami Vivekananda,
57:Now, her mother lifts Kavita’s head up out of her lap and holds her face, hot with tears, in her cool hands. “I am glad it is you who is going,” her mother whispers.
Kavita looks up at her with shock.
“I won’t worry about you, Kavita. You have strength. Fortitude. Shakti. Bombay will bring you hardship. But you, beti, have the strength to endure it.”
And through her mother’s words and her hands, Kavita feels it—shakti, the sacred feminine force that flows from the Divine Mother to all those who have come after her. ~ Shilpi Somaya Gowda,
58:...to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for that - i.e. work done without desire or ego, rejecting all movements of desire, demand or ego when the come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
   ~ Sri Aurobindo, Letters On Yoga - II,
59:Someone told me that Ramana Maharshi lives on the overmental plane or that his realisation is on the same level as Shankara's. How is it then that he is not aware of the arrival of the Divine, while others, for instance X's Guru, had this awareness?

I can't say on what plane the Maharshi is, but his method is that of Adwaita Knowledge and Moksha - so there is no necessity for him to recognise the arrival of the Divine. X's Guru was a bhakta of the Divine Mother and believed in the dynamic side of existence, so it was quite natural for him to have the revelation of the coming of the Mother. 23 January 1936 ~ Sri Aurobindo,
60:Lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I round the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some durva grass, but I found I couldn't do it very well. Then I forced myself to pluck it. ~ Sri Ramakrishna,
61:The more complete your faith, sincerity and surrender, the more will grace and protection be with you. And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear? A little of it even will carry you through all difficulties, obstacles and dangers, surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into opportunities, failure into success and weakness into unfaltering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
62:Love is the divine Mother's arms; when those arms are spread, every soul falls into them.

The Sufis of all ages have been known for their beautiful personality. It does not mean that among them there have not been people with great powers, wonderful powers and wisdom. But beyond all that, what is most known of the Sufis is the human side of their nature: that tact which attuned them to wise and foolish, to poor and rich, to strong and weak -- to all. They met everyone on his own plane, they spoke to everyone in his own language. What did Jesus teach when he said to the fishermen, 'Come hither, I will make you fishers of men?' It did not mean, 'I will teach you ways by which you get the best of man.' It only meant: your tact, your sympathy will spread its arms before every soul who comes, as mother's arms are spread out for her little ones. ~ Hazrat Inayat Khan,
63:Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kāli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the Altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kāli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bābu saying that I was feeding the cat with the offering intended for the Divine Mother. ~ Sri Ramakrishna, Gospel of Sri Ramakrishna,
64:Please explain to me what is meant by the Divine Mother.
The Divine Mother is the Consciousness and Force of the Divine - which is the Mother of all things.
24 June 1933

You have written in The Mother that the Mother is the consciousness and force of the Ishwara, but here my experience is that the Ishwara is the consciousness and force of the Supreme Mother. Could you please make it clear to me?
The Mother is the consciousness and force of the Divine - or, it may be said, she is the Divine in its consciousness-force. The Ishwara as Lord of the Cosmos does come out of the Mother who takes her place beside him as the cosmic Shakti - the cosmic Ishwara is one aspect of the Divine. The experience therefore is correct so far as it goes.
16 November 1934 ~ Sri Aurobindo, The Mother With Letters On The Mother, The Mother, the Divine and the Lower Nature, The Consciousness and Force of the Divine,
65:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda. ~ Sri Aurobindo, The Mother With Letters On The Mother, 12,
66:O soul, it is too early to rejoice!
Thou hast reached the boundless silence of the Self,
Thou hast leaped into a glad divine abyss;
But where hast thou thrown Self's mission and Self's power?
On what dead bank on the Eternal's road?
One was within thee who was self and world,
What hast thou done for his purpose in the stars?
Escape brings not the victory and the crown!
Something thou cam'st to do from the Unknown,
But nothing is finished and the world goes on
Because only half God's cosmic work is done.
Only the everlasting No has neared
And stared into thy eyes and killed thy heart:
But where is the Lover's everlasting Yes,
And immortality in the secret heart,
The voice that chants to the creator Fire,
The symbolled OM, the great assenting Word,
The bridge between the rapture and the calm,
The passion and the beauty of the Bride,
The chamber where the glorious enemies kiss,
The smile that saves, the golden peak of things?
This too is Truth at the mystic fount of Life. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
67:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
68:I have got three letters from you, but as I was busy with many things I couldn't answer them-today I am answering all the three together. It was known that it wouldn't be possible for you to come for darshan this time, it can't be easy to come twice within this short time. Don't be sorry, remain calm and remember the Mother, gather faith and strength within. You are a child of the Divine Mother, be tranquil, calm and full of force. There is no special procedure. To take the name of the Mother, to remember her within, to pray to her, all this may be described as calling the Mother. As it comes from within you, you have to call her accordingly. You can do also this - shutting your eyes you can imagine that the Mother is in front of you or you can sketch a picture of her in your mind and offer her your pranam, that obeissance will reach her. When you've time, you can meditate on her with the thinking attitude that she is with you, she's sitting in front of you. Doing these things people at last get to see her. Accept my blessings, I send the Mother's blessings also at the same time. From time to time Jyotirmoyee will take blessing flowers during pranam and send them to you. ~ The Mother, Nirodbaran Memorable contacts with the Mother,
69:From her thighs, she gives you life
And how you treat she who gives you life
Shows how much you value the life given to you by the Creator.
And from seed to dust
There is ONE soul above all others --
That you must always show patience, respect, and trust
And this woman is your mother.
And when your soul departs your body
And your deeds are weighed against the feather
There is only one soul who can save yours
And this woman is your mother.
And when the heart of the universe
Asks her hair and mind,
Whether you were gentle and kind to her
Her heart will be forced to remain silent
And her hair will speak freely as a separate entity,
Very much like the seaweed in the sea --
It will reveal all that it has heard and seen.

This woman whose heart has seen yours,
First before anybody else in the world,
And whose womb had opened the door
For your eyes to experience light and more --
Is your very own MOTHER.
So, no matter whether your mother has been cruel,
Manipulative, abusive, mentally sick, or simply childish
How you treat her is the ultimate test.
If she misguides you, forgive her and show her the right way
With simple wisdom, gentleness, and kindness.
And always remember,
That the queen in the Creator's kingdom,
Who sits on the throne of all existence,
Is exactly the same as in yours.
And her name is,
THE DIVINE MOTHER. ~ Suzy Kassem,
70:KINGDOM OF THE WOMB

From her thighs, she gives you life
And how you treat she who gives you life
Shows how much you value the life given to you by the Creator.
And from seed to dust
There is ONE soul above all others --
That you must always show patience, respect, and trust
And this woman is your mother.
And when your soul departs your body
And your deeds are weighed against the feather
There is only one soul who can save yours
And this woman is your mother.
And when the heart of the universe
Asks her hair and mind,
Whether you were gentle and kind to her
Her heart will be forced to remain silent
And her hair will speak freely as a separate entity,
Very much like the seaweed in the sea --
It will reveal all that it has heard and seen.

This woman whose heart has seen yours,
First before anybody else in the world,
And whose womb had opened the door
For your eyes to experience light and more --
Is your very own MOTHER.
So, no matter whether your mother has been cruel,
Manipulative, abusive, mentally sick, or simply childish
How you treat her is the ultimate test.
If she misguides you, forgive her and show her the right way
With simple wisdom, gentleness, and kindness.
And always remember,
That the queen in the Creator's kingdom,
Who sits on the throne of all existence,
Is exactly the same as in yours.
And her name is,
THE DIVINE MOTHER. ~ Suzy Kassem,
71:From her thighs, she gives you life
And how you treat she who gives you life
Shows how much you value the life given to you by the Creator.
And from seed to dust
There is ONE soul above all others --
That you must always show patience, respect, and trust
And this woman is your mother.
And when your soul departs your body
And your deeds are weighed against the feather
There is only one soul who can save yours
And this woman is your mother.
And when the heart of the universe
Asks her hair and mind,
Whether you were gentle and kind to her
Her heart will be forced to remain silent
And her hair will speak freely as a separate entity,
Very much like the seaweed in the sea --
It will reveal all that it has heard and seen.

This woman whose heart has seen yours,
First before anybody else in the world,
And whose womb had opened the door
For your eyes to experience light and more --
Is your very own MOTHER.
So, no matter whether your mother has been cruel,
Manipulative, abusive, mentally sick, or simply childish
How you treat her is the ultimate test.
If she misguides you, forgive her and show her the right way
With simple wisdom, gentleness, and kindness.
And always remember,
That the queen in the Creator's kingdom,
Who sits on the throne of all existence,
Is exactly the same as in yours.
And her name is,
THE DIVINE MOTHER.


KINGDOM OF THE WOMB by Suzy Kassem
THE SPRING FOR WISDOM, 1993 ~ Suzy Kassem,
72:Please, Holy Mother God,” I whispered in prayer, “help me cut the invisible cords that bind me, and set me free. Give me the inner strength to let go of all that I have created up until now, on every level, and which no longer reflects the highest path for me, and for those I love and serve. Help calm my more masculine energies so I can settle into my own divine feminine nature and cool the angry fires of hurt and fear that have burned in my heart for so long.” After making my prayerful request, I got up and lit a candle to the Divine Mother, to say “thank you” for hearing me. I was ready to surrender. I knew it was time to release control over my life and let God take over. I spoke my intention aloud: “This life of mine is now finished. My present way is no longer serving me or allowing my greater Spirit to express through me. I ask for the cocoon to break open and free my true divine light. I surrender all attachments on all levels to the past and am now ready for what the Universe has in store for me. And so it is.” At that moment time stood still. I knew my intention was heard and registered by the heavens, and that my request would be honored and met with divine support. I sensed an inner shift take place in me. I didn’t feel euphoric. I didn’t even feel happy. Rather, I felt somber and quiet in spite of the thousand sounds swirling around me, the Universe saying, Okay, get ready. The next morning, I suddenly had a powerful intuitive hit from my Higher Self that said, “Sonia, it is time to heal your life, and the only way to do that is to walk the Camino de Santiago. And go alone. ~ Sonia Choquette,
73:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel,
74:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
75:Mother, suffering comes from ignorance and pain, but what is the nature of the suffering and pain the Divine Mother feels for her children-the Divine Mother in Savitri?

It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance.... This has been said in all kinds of forms, in all kinds of religions, and they have spoken very often of the divine Sacrifice, but from a certain point of view it is true. It is a voluntary sacrifice, but it is true: giving up a state of perfect consciousness, perfect bliss, perfect power in order to accept the state of ignorance of the outer world so as to pull it out of that ignorance. If this state were not accepted, there would be no contact with it. No relation would be possible. And this is the reason of the incarnations. Otherwise, there would be no necessity. If the divine consciousness and divine force could work directly from the place or state of their perfection, if they could work directly on matter and transform it, there would be no need to take a body like man's. It would have been enough to act from the world of Truth with the perfect consciousness and upon consciousness. In fact that acts perhaps but so slowly that when there is this effort to make the world progress, make it go forward more rapidly, well, it is necessary to take on human nature. By taking the human body, one is obliged to take on human nature, partially. Only, instead of losing one's consciousness and losing contact with the Truth, one keeps this consciousness and this Truth, and it is by joining the two that one can create exactly this kind of alchemy of transformation. But if one did not touch matter, one could do nothing for it. ~ The Mother, Question And Answers,
76:
   "The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)


And then? You are not very talkative today! Is that all?

   You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.


Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions.

   One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity.

   Mother, have the scientists, then, a very small consciousness?


Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953, [T8],
77:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],

IN CHAPTERS [155/155]



   65 Integral Yoga
   53 Yoga
   3 Psychology
   3 Occultism


   53 Sri Ramakrishna
   44 Sri Aurobindo
   23 Nolini Kanta Gupta
   20 The Mother
   9 Satprem
   4 Nirodbaran
   3 A B Purani
   2 Mahendranath Gupta
   2 Carl Jung


   52 The Gospel of Sri Ramakrishna
   10 The Mother With Letters On The Mother
   10 Letters On Yoga II
   6 The Synthesis Of Yoga
   6 Letters On Yoga IV
   5 Collected Works of Nolini Kanta Gupta - Vol 03
   4 Twelve Years With Sri Aurobindo
   4 Collected Works of Nolini Kanta Gupta - Vol 04
   3 Questions And Answers 1953
   3 Letters On Yoga III
   3 Evening Talks With Sri Aurobindo
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   3 Collected Works of Nolini Kanta Gupta - Vol 01
   3 Agenda Vol 01
   2 Words Of The Mother II
   2 Savitri
   2 Prayers And Meditations
   2 Mysterium Coniunctionis
   2 Letters On Poetry And Art
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Collected Works of Nolini Kanta Gupta - Vol 05
   2 Collected Works of Nolini Kanta Gupta - Vol 02


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   In 1847 the Rani purchased twenty acres of land at Dakshineswar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen Ideal, was the Divine Mother, Kali.
   The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a roofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spires surmount the temple of Kali, and before it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest
  --
   The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
   The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
  --
   Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kali.
   In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
  --
   and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".
   --- GOD-INTOXICATED STATE
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
   Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
   It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
   As his spiritual mood deepened he more and more felt himself to be a child of the Divine Mother. He learnt to surrender himself completely to Her will and let Her direct him.
   "O Mother," he would constantly pray, "I have taken refuge in Thee. Teach me what to do and what to say. Thy will is paramount everywhere and is for the good of Thy children. Merge my will in Thy will and make me Thy instrument."
   His visions became deeper and more intimate. He no longer had to meditate to behold the Divine Mother. Even while retaining consciousness of the outer world, he would see Her as tangibly as the temples, the trees, the river, and the men around him.
   On a certain occasion Mathur Babu stealthily entered the temple to watch the worship. He was profoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.
  --
   Sri Ramakrishna has described the incident: " the Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
   One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
  --
   Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
   Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into samadhi uttering Her name.
   --- HALADHARI
  --
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
   --- THE BRAHMANI
  --
   According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
   Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
  --
   While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
   --- IN COMMUNION WITH THE DIVINE BELOVED
  --
   Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
   On the appointed day, in the small hours of the morning, a fire was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat before it. The flame played on their faces. "Ramakrishna was a small brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a great distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. Of medium height, he was thin to emaciation and extremely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very tall and robust, a sturdy and tough oak. His constitution and mind were of iron. He was the strong leader of men.
  --
   Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
   Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
  --
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
   the Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
   --- TOTAPURI'S LESSON
  --
   About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
   Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
   Sri Ramakrishna later described the significance of Totapuri's lessons:
   "When I think of the Supreme Being as inactive — neither creating nor preserving nor destroying —, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active — creating, preserving, and destroying —, I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. the Divine Mother and Brahman are one."
   After the departure of Totapuri, Sri Ramakrishna remained for six months in a state of absolute identity with Brahman. "For six months at a stretch", he said, "I remained in that state from which ordinary men can never return; generally the body falls off, after three weeks, like a sere leaf. I was not conscious of day and night. Flies would enter my mouth and nostrils just as they do a dead body's, but I did not feel them. My hair became matted with dust."
   His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow realized that for the good of humanity Sri Ramakrishna's body must be preserved. He tried various means, even physical violence, to recall the fleeing soul to the prison-house of the body, and during the resultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. Presently Sri Ramakrishna received the command of the Divine Mother to remain on the threshold of relative consciousness. Soon there-after after he was afflicted with a serious attack of dysentery. Day and night the pain tortured him, and his mind gradually came down to the physical plane.
   --- COMPANY OF HOLY MEN AND DEVOTEES
  --
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFERENT RELIGIONS
  --
   On January 27, 1868, Mathur Babu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
   Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
  --
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
  --
   In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
  --
   Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
   Fourth, his spiritual insight told him that those who were having their last birth on the mortal plane of existence and those who had sincerely called on the Lord even once in their lives must come to him.
  --
   In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
   --- ARYA SAMAJ
  --
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
  --
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
  --
   But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
  --
   Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink
  . But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
   --- KEDAR
  --
   Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
   --- KRISTODAS PAL
  --
   Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. Often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
   The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
  --
   One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
   This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
  --
   Harinath had led the austere life of a brahmachari even from his early boyhood — bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in the Master the embodiment of the Vedanta scriptures. Aspiring to be a follower of the ascetic Sankara, he cherished a great hatred for women. One day he said to the Master that he could not allow even small girls to come near him. The Master scolded him and said: "You are talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will fall into their snares." Hari said later that these words completely changed his attitude toward women.
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
  --
   In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
   During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
  --
   One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak 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 began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
  --
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
  --
   The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Avatar of the Divine Mother whom I adore, but whom
  I know not except by Her lotus-feet. That is the reason

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realization,most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda1 which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divines Life and even now supports from its secrecies the work of all the other Powers of the universe.
   Sri Aurobindo, The Mother

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   Ganesh: a god with the head of an elephant; the son of Parvati, the Divine Mother.
   The room where, on the first of each month, Mother distributed to the disciples their needs for the month.

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
   It was a force with a sparkling white light at its center, the light which is the force of the Divine Mother, and as soon as it was well packed and concentrated inside, or condensed, it took on all the colorsvibrations of every color Like a materialization these colors were like a materialization of the Divine Force when it enters matter. (Just as matter is a condensation of energy, well, this seemed to be a condensation of Divine Force. Thats really the impression it gave.)
   It reminded me of tantric things. I have seen tantric formations and how forces are systematically separated by themeach vibration, each color. Its very interesting. They are all one, and yet each is distinct. That is, they are separated in order to be distinguished and for each one to be used individually. Each one represents a particular action for obtaining something in particular. This is the special knowledge the tantrics have, I believe. Or its the reflection of their knowledge. And my impression is that when they do their pujas or say their mantras, what they are trying to do is recombine all that into the white light. Im not sure. I know they use each one separately for a separate purpose, but when they speak of their puja succeeding, it may mean that they have been able to recombine the light. But I say this very guardedly. For I would have to see X do his puja one day to really knowfrom afar Im not so sure. Its merely an impression.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Take the experience of Mind, for example: Mind, in the evolution of Nature, gradually emerging from its involution; well and this is a very concrete experience these initial mentalized forms, if we can call them that, were necessarily incomplete and imperfect, because Natures evolution is slow and hesitant and complicated. Thus these forms inevitably had an aspiration towards a sort of perfection and a truly perfect mental state, and this aspiration brought the descent of already fully conscious beings from the mental world who united with terrestrial formsthis is a very, very concrete experience. What emerges from the Inconscient in this way is an almost impersonal possibility (yes, an impersonal possibility, and perhaps not altogether universal, since its connected with the history of the earth); but anyway its a general possibility, not personal. And the Response from above is what makes it concrete, so to speak, bringing in a sort of perfection of the state and an individual mastery of the new creation. These beings in corresponding worlds (like the gods of the overmind,4 or the beings of higher regions) came upon earth as soon as the corresponding element began to evolve out of its involution. This accelerates the action, first of all, but also makes it more perfectmore perfect, more powerful, more conscious. It gives a sort of sanction to the realization. Sri Aurobindo writes of this in SavitriSavitri lives always on earth, with the soul of the earth, to make the whole earth progress as quickly as possible. Well, when the time comes and things on earth are ready, then the Divine Mother incarnates with her full powerwhen things are ready. Then will come the perfection of the realization. A splendor of creation exceeding all logic! It brings in a fullness and a power completely beyond the petty shallow logic of human mentality.
   People cant understand! To put oneself at the level of the general public may be all very well5 (personally I have never found it so, although its probably inevitable), but to hope that they will ever understand the splendor of the Thing. They have to live it first!

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
   You see, Mahalakshmi is the Divine Mothers aspect of love, the perfection of manifested love, which must come before this supreme Love (which is beyond the Manifestation and the Nonmanifestation) can be expressed the supreme Love referred to in Savitri when the Supreme sends Savitri to the earth:
   For ever love, O beautiful slave of God!

0 1965-07-17, #Agenda Vol 06, #The Mother, #Integral Yoga
   The patient had been in convulsion, the whole right side of the body twitching horribly, speech impossible. There came an easing of it all, and I remember thinking, Why is that brain signaling that body to twitch sowhy? And I took hold of Montys right hand, seated there, on the edge of his bed. And the two right arms became like a big telephone switchboard hook-upyou know, the long cords. So, through the hook-up I called. I called to the Divine Mother, to You specifically, if I may say so, as is my wont. And this time, the You appeared, not above my head, as is usual, but above the patients head. And to that You I called three times, Mother, as you once taught me to do. That was all. Nothing more complicated than that. You were there, strategically positioned and I pronounced your Name three times. But there was a great current of Force that went through that telephone hook-up, so to speak, a great Power that came down the great long distance from the You through the little mans ailing brain and on down through his then quieting right arm and up through my long right arm to my think machine. And in that there was a deep peace and knowing. Miss Carter was seated on the other side of the bed, it so happened, at that moment, but she did not know that anything took place, even though I quietly closed my eyes for a bit. Odd, isnt it? It seems even odder as I write it. It was so normal as it took place. And it was so normal when, next morning, all trace of the tremor had vanished and all power of speech had returned to the delighted patient. And greater delight of all observers.
   (11 July 1965)

0 1966-10-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   Puja: ritual, ceremony. In this case, the yearly ceremonies to Durga, the Divine Mother.
   ***

0 1967-10-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yes. Oh, but they arent the only ones to do that. As a matter of fact, all the old things seem to be swelling up as much as they can so as not to disappear. I received today a greeting card from a former disciple. (Mother looks for the card) His name was A.C., an Israelite who was here and then went to England. In England he belonged for a long time to the Sri Aurobindo Group, then when the war between Israel and Egypt broke out (or a little before), he became fanatical, a fanatical Israelite: I want to work for Israel alone. And as he had been contacted about Auroville, he answered, Can Auroville help Israel? Things of that sort. And right now, its the New Year there, so he sent me this (Mother shows a card with seven candles illuminating the world, and wheat sheaves). In the past, he called me the Divine Mother, and Sri Aurobindo was The Lord. Then in his last letter, it was Guru (I have become the guru!), and, I want to inform you that I have left the group. And now he sends me this card: To the Mother God bless You (Mother laughs). And its the same thing, of course! Over there, few people are religious, they have a much more practical mind, but he has the religious temperament, so now it has become like this (Mother puffs out her cheeks), his Judaism is swelling up. The seven lights and the sheaves of prosperity. I found it touching: God bless You (Mother laughs).
   I remember, long ago, right at the beginning (I think I had just moved into Sri Aurobindos house), someone, I forget who (did Tagore have a sister?1), she was a tall and strong woman, rather awe-inspiring, who had come to spend a day in the Ashram, and she said to me, Why dont you keep some rooms and rent them out to visitors? You would get ten rupees a day. (Mother laughs) I stared at her, I was flabbergasted (she was teaching me to be practical!). And at the end, she said, God bless you. At that point I couldnt restrain myself, and I answered her, Its already done! (Mother laughs)

0 1973-04-07, #Agenda Vol 13, #The Mother, #Integral Yoga
   The white lotus of the Divine Mother (the pink lotus is Sri Aurobindo's flower).
   The next time, after the intervention of Mother's attendant ("There are still too many people"), and perhaps other persons from Mother's entourage, the "every day" was reduced to three times a week, then two, then none.

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In fact, however, there is no insurmountable disparity between spirituality and "worldliness", between meditation and the most "terrible work"ghore karmani: the Gita has definitively proved the truth of the fact millenniums ago. War has not been the monopoly of warriors alone: it will not be much of an exaggeration to say that Avatars, the incarnations of the Divine, have done little else besides that. And what of the Divine Mother herself? The main work of an Avatar is often to subdue the evil-doers, those that follow and pull others to follow the Wrong Path. And the Divine Mother, she who harbours in her bosom the supreme Truth and Consciousness and Bliss, is in one of her essential aspects, the slayer of the Demon, of the Asura.
   Now, it is precisely with the Asura that we have to deal in the present war. This is not like other warsit is not a war of one country with another, of one group of Imperialists with another, nor is it merely the fierce endeavour of a particular race or nation for world-domination: it is something more than all that. This war has a deeper, a more solemn, almost a grim significance. Some thinkers in Europe, not the mere political leaders, but those who lead in thought and ideas and ideals, to whom something of the inner world is revealed, have realised the true nature of the present struggle and have expressed it in no uncertain terms. Here is what Jules Romains, one of the foremost thinkers and litterateurs of contemporary France, says:

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The various movements or forces of consciousness that play in the various fields or levels of creation are not merely states or degrees and magnitudes, currents and streams of consciousness: they are also personalities with definite forms and figuresnot physical indeed, yet very definite even when subtle and fluidic. Thus the supreme Reality, which is usually described as the perfect status of Existence-Consciousness-Bliss, is not merely a principle but a personality. It is the Supreme Person with his triune nature (Purushottama). It is the Divine as the supreme Knower and Doer or Creator and Lover. The creation in or from that status of consciousness is not simply a play or result of the force of consciousness, it is even more truly the embodiment of a conscious Will; it is the will of the Divine Father executed by the Divine Mother.
   Now, as the Reality along with its consciousness, in the downward involutionary course towards materialisation, has been gradually disintegrating itself, multiplying itself, becoming more and more obscure and dense in separated and isolated units, even so the Person too has been following a parallel course of disintegration and multiplication and obscuration and isolation. At the origin lies, as we have said, the Perfect Person, the Supreme Person, in his dual aspect of being and nature, appearing as the supreme purua and the supreme prakti, our Father and our Mother in the highest heaven.
   Next is the domain of the Supermind with which the manifestation of the Divine starts. We have said it is the world of typal realities, of the first seed-realities, where the One and the Many are united and fused in each other, where the absolute unity of the Supreme maintains itself in undiminished magnitude and expresses and formulates itself perfectly in and through the original multiplicity. Here take birth the first personalities, absolute truth-forms of the Divine. Here are the highest gods, the direct formations of the Divine himself. Here are the Four Powers and Personalities of swara whom Sri Aurobindo has named after the Vaishnava terminology: (i) Mahavira, embodying the Brahmin quality of Knowledge and Light and wide Consciousness, (ii) Balarama, embodying the Kshatriya quality of Force and intense dynamism, (iii) Pradyumna, embodying the quality of love and beauty the Vaishya virtue of mutuality and harmony and solidarity, and (iv) Aniruddha, embodying the Sudra quality of competent service, of organisation and execution in detail. Corresponding with these Four there are the other Four Powers and Personalities of the Divine Mother war (i) Maheshwari, (ii) Mahakali, (iii) Mahalakshmi and (iv) Mahasaraswati. Next in the downward gradient comes the Overmind where the individualised powers and personalities of the Divine tend to become self-sufficient and self-regarding; their absolute unity is loosened and the lines of multiplicity begin to be more independent of each other, each aiming at a special fulfilment of its own. Still the veil that is being drawn over the unity is yet transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic Rishis appear to have envisaged and sought after. The all gods (vive dev) were indeed acknowledged to be but different names and forms of one supreme godhead (dev) it is the one god, says Rishi Dirghatamas, who is called multifariously whether as Agni or Yam a or Matariswan; it is the one god, again, who is described as having a thousand heads and a thousand feet. And yet they are separate entities, each has his own distinct and distinctive character and attribute, each demands a characteristic way of approach and worship. The tendency towards an exclusive stress is already at work on this level and it is the perception of this truth that lies behind the term henotheism used by European scholars to describe the Vedic Religion.
   The next stage of devolution is the Mind proper. There or perhaps even before, on the lower reaches of the Overmind, the gods have become all quite separate, self-centred, each bounded in his own particular sphere and horizon. The overmind gods the true godsare creators in a world of balanced or harmoniously held difference; they are powers that fashion each a special fulfilment, enhancing one another at the same time (parasparam bhvayantah). Between the Overmind and the Mind there is a class of lesser godsthey have been called formateurs; they do not create in the strict sense of the term, they give form to what the anterior gods have created and projected. These form-makers that consolidate the encasement, fix definitely the image, have most probably been envisaged in the Indian dhynamrtis. But in the Mind the gods become still more fixed and rigid, stereotyped; the mental gods inspire exclusive systems, extreme and abstract generalisations, theories and principles and formulae that, even when they seek to force and englobe all in their cast-iron mould, can hardly understand or tolerate each other.

03.01 - The Pursuit of the Unknowable, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Book of the Divine Mother
  Canto One

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:03.02 - The Adoration of the Divine Mother
  class:chapter
  --
  The Adoration of the Divine Mother
  A STILLNESS absolute, incommunicable,

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Divine descends as an individual person fundamentally to hasten the evolutionary process and to complete it; he takes the human form to raise humanity to divinity. The fact and the nature of the process have been well exemplified in Sri Ramakrishna who, it is said, took up successively different lines of spiritual discipline and by a supreme and sovereign force of concentration achieved realisation in each line in the course of a few days what might take in normal circumstances years or even lives to do. The Divine gathers and concentrates in himself the world-force, the Nature-Energyeven like adynamo and focuses and canalises it to give it its full, integral and absolute effectivity. And mortal pain he accepts, and swallows the poison of ignorant lifeeven like Nilakantha Shivato transmute it into ecstasy and immortality. the Divine Mother sank into the earth-nature of a human body:
   Of her pangs she made a mystic poignant sword. . .

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Turning to India we find a fuller and completerif not a globalpicture of the whole movement. India, we may say, is the spiritual world itself: and she epitomised the curve of human progress in a clearer and more significant manner. Indian history, not its political but its cultural and spiritual history, divides itself naturally into great movements with corresponding epochs each dwelling upon and dealing with one domain in the hierarchy of man's consciousness. The stages and epochs are well known: they are(l) Vedic, (2) Upanishadic, (3) Darshanasroughly from Buddha to Shankara, (4) Puranic, (5) Bhagavataor the Age of Bhakti, and finally (6) the Tantric. The last does not mean that it is the latest revelation, the nearest to us in time, but that it represents a kind of complementary movement, it was there all along, for long at least, and in which the others find their fruition and consummation. We shall explain presently. The force of consciousness that came and moved and moulded the first and the earliest epoch was Revelation. It was a power of direct vision and occult will and cosmic perception. Its physical seat is somewhere behind and or just beyond the crown of the head: the peak of man's manifest being that received the first touch of Surya Savitri (the supreme Creative Consciousness) to whom it bowed down uttering the invocation mantra of Gayatri. The Ray then entered the head at the crown and illumined it: the force of consciousness that ruled there is Intuition, the immediate perception of truth and reality, the cosmic consciousness gathered and concentrated at that peak. That is Upanishadic knowledge. If the source and foundation of the Vedic initiation was occult vision, the Upanishad meant a pure and direct Ideation. The next stage in the coming down or propagation of the Light was when it reached further down into the brain and the philosophical outlook grew with rational understanding and discursive argumentation as the channel for expression, the power to be cultivated and the limb to be developed. The Age of the Darshanas or Systems of Philosophy started with the Buddha and continued till it reached its peak in Shankaracharya. The age sought to give a bright and strong mental, even an intellectual body to the spiritual light, the consciousness of the highest truth and reality. In the Puranic Age the vital being was touched by the light of the spirit and principally on the highest, the mental level of that domain. It meant the advent of the element of feeling and emotiveness and imagination into the play of the Light, the beginning of their reclamation. This was rendered more concrete and more vibrant and intense in the next stage of the movement. The whole emotional being was taken up into the travailing crucible of consciousness. We may name it also as the age of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in Chaitanya whose physical passion for God denoted that the lower ranges of the vital being (its physical foundations) were now stirred in man to awake and to receive the Light. Finally remains the physical, the most material to be worked upon and made conscious and illumined. That was the task of the Tantras. Viewed in that light one can easily understand why especial stress was laid in that system upon the esoteric discipline of the five m's (pancha makra),all preoccupied with the handling and harnessing of the grossest physical instincts and the most material instruments. The Tantric discipline bases itself upon Nature Power coiled up in Matter: the release of that all-conquering force through a purification and opening into the consciousness of the Divine Mother, the transcendent creatrix of the universe. The dynamic materialising aspect of consciousness was what inspired the Tantras: the others forming the Vedantic line, on the whole, were based on the primacy of the static being, the Purusha, aloof and withdrawing.
   The Indian consciousness, we say, presented the movement as an intensive and inner, a spiritual process: it dealt with the substance itself, man's very nature and sought to know it from within and shape it consciously. In Europe where the frontal consciousness is more stressed and valued, the more characteristic feature of its history is the unfoldment and metamorphosis of the forms and expressions, the residuary powers, as it were, of man's evolving personality, individual and social.

04.07 - Readings in Savitri, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But the task is not easy. The flesh is weak: it is incapable of holding or receiving the breath of immortality. Not only so, it has a positive aversion, a bad will: it is refractory, antipa thetic to the touch of the spirit. Matter is dull and dumb, dark and obdurate: mortality loves and clings jealously and exclusively to its mortal home. The earthly being does not know, cannot appreciate the gift, the boon that is brought to him, to his very door: he has only to receive and accept in order to be saved out of all ignorance and grief, impotence and death. the Divine Mother has forgotten herself, has made herself as small and as close and native to earth as any earthly creature, like anyone of us, taken upon herself all limitations and indignities, the entire burden of an earthly life, graced with her presence this mortal atmosphere. But
   Hard is it to persuade earth-nature's change;

04.09 - To the Heights-I (Mahasarswati), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Of the Divine Mother.
   October 14, 1932

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Earth symbolises and epitomises material Nature. It is the body and substance, the very personification, of unconsciousness Ignorance carried to the last limit and concretised. It represents, figures the very opposite of the Reality at the summit. The supreme and original Reality is the quaternary:(1) Light, (2) Truth, (3) Love and (4) Life. They are the first and primal godheads with whom creation starts and who preside over the whole play of the manifestation. These gods that emanated out of the supreme consciousness of the Divine Mother as her fundamental aspects and personalities had automatically an absolute freedom of action and movement, otherwise they would not be divine personalities. And this freedom could be exercised and was in fact exercised in cutting the tie with the mother consciousness, in order to follow a line of independent and separate development instead of a merger life of solidarity with the Supreme. The result was immediate and drastic the precipitation of a physical life and an earthly existence which negated the very principles of the original nature of the godheads and brought forth exactly their contraries: instead of Light there brooded Darkness and Inconscience, Truth turned to Falsehood, Love and Delight gave place to Hatred and Suffering and finally, instead of Life and Immortality there appeared Death. That was how separation, "the disobedience" of the Bible, caused the distortion that turned the gods into Asuras, that was how Lucifer became Satan.
   And that was how Paradise was lost. But the story of Paradise Regained is yet more marvellous. When the Divine Mother, the creative infinite Consciousness found herself parcelled out and scattered (even like the body of Sati borne about by Shiva, in the well-known Indian legend) and lost in unconsciousness, something shot down from the Highest into the lowest, something in response to an appeal, a cry, as it were, from the depth of the utter hopelessness in the heart of Matter and the Inconscient. A dumb last-minute S O S from belowa De profundis clamaviwent forth and the Grace descended: the Supreme himself came down and entered into the scuttled dead particles of earth's dust as a secret core of light and flame, just a spark out of his own conscious substance. The Earth received the Grace and held it in her bosom. Thus she had her soul born in her the psychic being that is to grow and evolve and bring about her redemption, her transmutation into the divine substance.
   This is the special privilege accorded to earth, viz., she has a soul, a spark consciousness imbedded in her unconscious substance that came from the highest summit, from the supreme Divine himself. And thus earth became the representative, the personified form of the material universe; she became the mouthpiece of the extended universe, the head and front of creation, so that in and through her the supreme manifestation, the incarnation of the Divine may take place.

05.03 - Of Desire and Atonement, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   None is truly weak, not even any limb or element in him. One has only to open to the Universal Power, the Divine Mother; she is the origin and fountain-head of all strength and energy and she can make the mute speak and the lame leap over the mountains.
   There is no error that cannot be repaired and even turned to advantage.

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   We may illustrate here a little. At the apex of the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother)sa dvityam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, partpara. Next, this dual or biune or divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Aspects of Ishwara, forming the male or purua line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati. They embody the four major attri butes of the Divine in his relation to the created universe: Knowledge, Power, Love and skill in work. They also represent thus a divine fourfold order. The first embodies the Brahmin quality of large wisdom, wide comprehension, a vast consciousness; the second has the Kshatriya quality of force, dynamism, concentration and drive of energy; the third possesses the Vaishya quality of harmony, beauty, mutuality and the fourth has the Shudra quality of perfect execution, thoroughness in detailed working, order and arrangement.
   The higher Gods, like those, for example, envisaged in the Veda, may be considered each as an emanation of one or other of these Divine Aspects. They are dwellers of Swar or the Overmind. Varuna seems to be an emanation of Mahavira, a son of Maheshwari: for he is pre-eminently the god of the pure and vast consciousness who releases us from the triple bonds and shows us the winding way into the embrace of the infinite Mother. His associate, Mitra, is the lord of love and harmony, evidently an emanation of Pradyumna (or Mahalakshmi). Other gods of the same category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in Aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinityBrahma, Vishnu and Shivawith lndra as the fourth member forms a parallel system embodying a similar conception.

06.29 - Towards Redemption, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   As I have often said, creation is the self-objectivisation of the Supreme Divine; it is the supreme consciousness putting itself lout of itself so that it may look at itself. In so doingin self-objectifying and self-dividingit scattered itself abroad: the one infinite multiplied itself into infinite atoms. Not only so, in detaching itself from itself the consciousness became the very opposite of itself: consciousness became unconsciousness, spirit became matter, delight became pain, knowledge' became ignorance, and light became darkness. Boundless universality was the essential nature of the Divine, now it got clotted into the knots of egoism upon which is based this inconscient creation. In the midst of this utter negation, this denial by the universe of its origin, the Divine Love descended and lodged itself in order to bring back the erring creation to its lost home. The Divine Love became involved and entangled in the Inconscient, became one with it; only so could she (it was indeed the Divine Mother in her Grace) suffuse the inconscient universe with her own substance and transmute it into its original nature. The first effect or visible sign of this descent or divine infusion is the emergence of the psychic or the soul element in the material body: it is the speck of consciousness imbedded in matter, inhabiting the apparently dead particle or aggregate of particles, which continually grows in and through its relation of action and reaction with its surrounding unconsciousness, and at the same time extending its light into that darkness transforms it gradually into what it was originally at its source.
   The origin of creation is an individualisation the manifestation or emanation of many, as units, out of the undivided and indivisible Single. It meant freedom for each unit to choose: the individual became, so to say, a unit of freedom. The immediate result, however, was not very successful, apparently, that is to say. For the individual unit chose to follow a path exactly opposite to its origin: the individualisation happened as if an element shot out of the infinite unity and flung itself in its momentum, as far away as possible, to the other pole. That is how the one spirit became the infinite particles of inconscient matter. The purpose and problem then set was to bring back the straying elements to their source and origin. The work was long travail. It took and it is taking even now ages for the one Being who could do the thing to prepare slowly, mount the steps gradually along which creation slid down, recover the ground painfully and achieve the hidden purpose, vindicating amply the deviation and the fall. Through devious ways, long, winding, arduous marches the spirit of evolution laboured through millenniums; it was the instrument utilised by the Divine Grace.

10.02 - Beyond Vedanta, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Tantra comes next in the scale. Tantra does not consider Prakriti as absolutely separate from Purusha and opposite in character. Prakriti is not unconsciousness (Achit); it is instinct with consciousness. Indeed Prakriti as conceived by Sankhya or Mayavada is only a lower formulation, an inferior aspect of the higher Prakriti which is one with the higher Purusha, Purushottama. Tantra worships the higher Prakriti as Parashakti, the Divine Mother who holds in herself the supreme Purusha. The world is created and exists not by the power of Maya but by the formative power of the Mother, which was the original meaning of the word 'maya', the Divine Maya. the Divine Mother creates the world and maintains the world in the Delight of her Conscious Existence. She is the Supreme Consciousness (Chinmayee), she is the Power of Delight (Hladini Shakti).
   The whole bifurcation between Tantra and Vedanta hinges upon one point. The Vedanta overlooked one term of the Truth and missed thereby a whole world of experience and reality. The central term of Vedanta is taken as Consciousness, Consciousness pure and simple. It omitted the fact that Consciousness is also Energy. That Chit is Tapas is the central principle in Tantra. The exclusive stress on Chit, Pure Consciousness, led to the realisation of the Pure Purusha as mere Witness, Observer, a passive consciousness. Subsequently it was also added that the Purusha is not merely a Witness, (sk), but the Upholder (bhart), even Enjoyer (bhokt) of the world and creation; finally it was added also that the Purusha may be a creator also (kart), but all this is somewhat outside the pale of orthodox Vedanta, Mayavada. Tantra equated Consciousness with Energy; for it Conscious Energy or Consciousness-Energy is the indivisible Mother-Reality.
  --
   The relation between the Supreme (over and above the creation) and the individual in the creation representing the creation is sometimes described in human terms to give it a concrete and graphic form. This relationship characteristically indicates the fundamental nature of the Reality it deals with. Thus in the Vedantic tradition the Supreme is worshipped as the Father (pit no asi). It is also a relation of Master and disciple, the leader and the led. Ii brings out into prominence the Purusha aspect of the Reality. In the Tantra the relation is as between Mother and child. The supreme Reality is the Divine Mother holding the universe in her arms. The individual worships and adores the Supreme Prakriti as a human child does. The Vaishnava makes the relation as between the lover and the beloved, and the love depicted is intensely vital and even physical, as intense and poignant as the ordinary ignorant human passion. It is to show that the Love Divine can beat the human love on its own ground, that is to say, it can be or it is as passionately sweet and as intensely intimate as any human love. It is why Bhakta Prahlad said to his beloved Vishnu "O Lord, what ordinary men feel and enjoy in and through their physical senses, may I have the same enjoyment in and through Thee."
   Still the Vaishnava love in its concrete reality is a manifestation in a subtle world, the world of an inner physical consciousness.

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was now late in the evening and time for M.'s departure; but he felt reluctant to go and instead went in search of Sri Ramakrishna. He had been fascinated by the Master's singing and wanted to hear more. At last he found the Master pacing alone in the natmandir in front of the Kali temple. A lamp was burning in the temple on either side of the image of the Divine Mother. The single lamp in the spacious natmandir blended light and darkness into a kind of mystic twilight, in which the figure of the Master could be dimly seen.
  M. had been enchanted by the Master's sweet music. With some hesitation he asked him whether there would be any more singing that evening. "No, not tonight", said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: "But I'm going soon to Balarm Bose's house in Calcutta. Come there and you'll hear me sing." M. agreed to go.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   I have spoken of the triple status, the three levels of her ascending reality, these are in view of her manifestation of world-labour. There is however, yet another status beyondbeyond the beyond It is the relation between the Supreme Lord and the Divine Mother in itself apart from their work, their purpose in manifestation, it is their own 'Lila' between themselves, exclusively their own. The delight of this exclusively personal play behind and beyond the creation sheds a secret aroma in and through all this existence here and it is also the source of the hidden magic that these utterances of the Prayers and Meditations contain, it is to this status surpassing all wonder that Sri Aurobindo refers so wistfully and so sweetly in those famous opening lines, in "A God's Labour':25
   I have gathered my dreams in a silver air

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   This great cry of the human soul moved the Divine Mother and she granted at last its prayer. She answered by bestowing of her motherly comfort on the yearning thirsty soul:
   O strong forerunner, I have heard thy cry.||91.3||
  --
   the Divine Mother is upon earth as a human creature. She is to change the mortal earth into an immortal paradise. Earth at present is a bundle of material inconscience. The Supreme Consciousness has manifested itself as supreme unconsciousness.
   The Divine has lost itself in pulverising itself, scattering itself abroad. Immortality is thus entombed here below in death. The task of the incarnate Supreme Consciousness is to revive the death-bound divinity, to free the human consciousness in its earthly life from the obscurity of the material unconsciousness, re-install it in its original radiant status of the Divine Consciousness.
  --
   Thus Death came to his deathnot to death in reality but to a new incarnation. Death returned to his original divine Reality, an emanation of the Divine Mother.
   A secret splendour rose revealed to sight
  --
   the Divine Mother brings solace and salvation. For the Grace it is such a small and easy thing, it is a wonder how even such a simple, natural, inconspicuous thing could be refused by anybody.
   If man finds no use for the gift she has brought down for him, naturally she will take it back and return it to Him to whom it belongs, for all things belong to the Supreme Lord, even She belongs to Him, as She is one with Him. The Gita says: there is nothing else than the Brahman in the creation the doer, the doing and the deed, all are essentially He. In the sacrifice that is this moving, acting universe, the offerer, the offering and the offered, each and every element is the Brahmanbrahmrpanam brahma havi.
   This gesture of the Divine Mother teaches us also what should be the approach and attitude of human beings in all their activities. In all our movements we should always remember Him, refer to Him, consider that in the last analysis each and every movement comes from Him and we must always offer them to Him, return them to the/ parent-source from where they come, therein lies freedom, the divine detachment which the individual must possess always in order to be one with Him, feel one's identity with Him.
   V
   Mans refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness. He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is. He yells therefore in ignorance and anguish:
   I am the Man of Sorrows, I am he

1.02 - IN THE COMPANY OF DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna was talking to Kli, the Divine Mother of the Universe. He said: "Mother, everyone says, 'My watch alone is right.' The Christians, the Brahmos, the Hindus, the Mussalmans, all say, 'My religion alone is true.' But, Mother, the fact is that nobody's watch is right. Who can truly understand Thee? But if a man prays to Thee with a yearning heart, he can reach Thee, through Thy grace, by any path. Mother, show me some time how the Christians pray to Thee in their churches. But Mother, what will people say if I go in? Suppose they make a fuss! Suppose they don't allow me to enter the Kli temple again! Well then, show me the Christian worship from the door of the church."
  The mind's inability to comprehend God
  --
  Now he cancelled his plan. The Master said to him: "You have so many things to attend to. Besides, you have to edit a newspaper. You have no time to come to Dakshineswar; so I have come to see you. When I heard of your illness I vowed green coconut and sugar to the Divine Mother for your recovery. I said to Her, 'Mother, if something happens to Keshab, with whom shall I talk in Calcutta?' "
  Sri Ramakrishna spoke to Pratap and the other Brahmo devotees. M. was seated near by. Pointing to him, the Master said to Keshab: "Will you please ask him why he doesn't come to Dakshineswar any more? He repeatedly tells me he is not attached to his wife and children." M. had been paying visits to the Master for about a month; his absence for a time from Dakshineswar called forth this remark. Sri Ramakrishna had asked M. to write to him, if his coming were delayed.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  of the Divine Mother) or Mary ( the Divine Mother herself) in late medieval and early Renaissance art is
  the mandorla, or vesica pisces, the fishes bladder, which appears to have served as sexual/symbolic

1.03 - The Armour of Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  1:To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together - the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven. Regard your life as given you only for the divine work and to help in the divine manifestation. Desire nothing but the purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body. Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.
  2:Let your sincerity and surrender be genuine and entire. When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.
  3:The more complete your faith, sincerity and surrender, the more will grace and protection be with you. And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear? A little of it even will carry you through all difficulties, obstacles and dangers; surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into opportunities, failure into success and weakness into unfaltering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  As evening came on, the temples were lighted up. Sri Ramakrishna was seated on his small couch, meditating on the Divine Mother. Then he chanted the names of God.
  Incense was burnt in the room, where an oil lamp had been lighted. Sounds of conch-shells and gongs came floating on the air as the evening worship began in the temple of Kli. The light of the moon flooded all the quarters. The Master again spoke to M.
  --
  Immediately Sri Ramakrishna said: "It is His will that we should run about a little. Then it is great fun. God has created the world in play, as it were. This is called Mahamaya, the Great Illusion. Therefore one must take refuge in the Divine Mother, the Cosmic Power Itself. It is She who has bound us with the shackles of illusion. The realization of God is possible only when those shackles are severed."
  Worship of the Divine Mother
  The Master continued: "One must propitiate the Divine Mother, the Primal Energy, in order to obtain God's grace. God Himself is Mahamaya, who deludes the world with Her illusion and conjures up the magic of creation, preservation, and destruction. She has spread this veil of ignorance before our eyes. We can go into the inner chamber only when She lets us pass through the door. Living outside, we see only outer objects, but not that Eternal Being, Existence-Knowledge-Bliss Absolute. Therefore it is stated in the purna that deities like Brahma praised Mahamaya for the destruction of the demons Madhu and Kaitabha.
  "akti alone is the root of the universe. That Primal Energy has two aspects: vidy and avidy. Avidy deludes. Avidy conjures up 'woman and gold', which casts the spell.
  --
  "The worship of akti is extremely difficult. It is no joke. I passed two years as the handmaid and companion of the Divine Mother. But my natural attitude has always been that of a child toward its mother. I regard the breasts of any woman as those of my own mother.
  Master's attitude toward women
  "Women are, all of them, the veritable images of akti. In northwest India the bride holds a knife in her hand at the time of marriage; in Bengal, a nut-cutter. The meaning is that the bridegroom, with the help of the bride, who is the embodiment of the Divine Power, will sever the bondage of illusion. This is the 'heroic' attitude. I never worshipped the Divine Mother that way. My attitude toward Her is that of a child toward its mother.
  "The bride is the very embodiment of akti. Haven't you noticed, at the marriage ceremony, how the groom sits behind like an idiot? But the bride - she is so bold!
  --
  It was Monday, a few days before the Durga Puja, the festival of the Divine Mother. Sri Ramakrishna was in a very happy state of mind, for Narendra was with him. Narendra had brought two or three young members of the Brahmo Samaj to the temple garden.
  Besides these, Rakhal, Ramlal, Hazra, and M. were with the Master.
  --
  "At one time Rani Rasmani was staying in the temple garden. She came to the shrine of the Divine Mother, as she frequently did when I worshipped Kli, and asked me to sing a song or two. On this occasion, while I was singing, I noticed she was sorting the flowers for worship absent-mindedly. At once I slapped her on the cheeks. She became quite embarrassed and sat there with folded hands.
  "Alarmed at this state of mind myself, I said to my cousin Haladhri: 'Just see my nature! How can I get rid of it?' After praying to the Divine Mother for some time with great yearning, I was able to shake off this habit.
  His anguish at worldly talk
  "When one gets into such a state of mind, one doesn't enjoy any conversation but that about God. I used to weep when I heard people talk about worldly matters. When I accompanied Mathur Babu on a pilgrimage, we spent a few days in Benares at Raja Babu's house. One day I was seated in the drawing-room with Mathur Babu, Raja Babu, and others. Hearing them talk about various worldly things, such as their business losses and so forth, I wept bitterly and said to the Divine Mother: 'Mother, where have You brought me? I was much better off in the temple garden at Dakshineswar. Here I am in a place where I must bear about "woman and gold". But at Dakshineswar I could avoid it.' "
  The Master asked the devotees, especially Narendra, to rest awhile, and he himself lay down on the smaller couch.
  --
  When the music was over, Sri Ramakrishna held Narendra in his arms a long time and said, "You have made us so happy today!" The flood-gate of the Master's heart was open so wide, that night, that he could hardly contain himself for joy. It was eight o'clock in the evening. Intoxicated with divine love, he paced the long verandah north of his room. Now and then he could be heard talking to the Divine Mother. Suddenly he said in an excited voice, "What can you do to me?" Was the Master hinting that maya was helpless before him, since he had the Divine Mother for his support?
  Narendra, M., and Priya were going to spend the night at the temple garden. This pleased the Master highly, especially since Narendra would be with him. The Holy Mother, who was living in the nahabat, had prepared the supper. Surendra bore the greater part of the Master's expenses. The meal was ready, and the plates were set out on the southeast verandah of the Masters room.
  --
  DEVOTEE: "Yes, sir. The other day I dreamt a strange dream. I saw the whole world enveloped in water. There was water on all sides. A few boats were visible, but suddenly huge waves appeared and sank them. I was about to board a ship with a few others, when we saw a brahmin walking over that expanse of water. I asked him, 'How can you walk over the deep?' The brahmin said with a smile: 'Oh, there is no difficulty about that. There is a bridge under the water.' I said to him, 'Where are you going?' 'To Bhawanipur, the city of the Divine Mother', he replied. 'Wait a little', I cried. 'I shall accompany you.' "
  MASTER: "Oh. I am thrilled to hear the story!"
  --
  During these prayers he gave the inner meaning of the Durga Puja. He said that if anyone could realize the Divine Mother, that is to say, could install Mother Durga in the shrine of his heart, then Lakshmi, Sarasvati, Kartika, and Ganesa would come there of themselves. Lakshmi means wealth, Sarasvati knowledge, Kartika strength, and Ganesa success. By realizing the Divine Mother within one's heart, one gets all these without any effort whatever."
  Sri Ramakrishna listened to the description, questioning M. now and then about the prayers conducted by Keshab. At last he said to M.: "Don't go hither and thither. Come here alone. Those who belong to the inner circle of my devotees will come only here.
  --
  "While visiting the holy places, I would sometimes suffer great agony. Once I went with Mathur to Raja Babu's drawing-room in Benares. I found that they talked there only of worldly matters - money, real estate, and the like. At this I burst into tears. I said to the Divine Mother, weeping: 'Mother! Where hast Thou brought me? I was much better off at Dakshineswar.' In Allahabad I noticed the same things that I saw elsewhere - the same ponds, the same grass, the same trees, the same tamarind-leaves.
  Master's ecstasy at Vrindvan
  --
  After sunset the evening worship was performed in the temples. Since it was the day of Vijaya, the devotees first saluted the Divine Mother and then took the dust of the Master's feet.
  Tuesday, October 24,1882
  --
  "In my present of my mind I can eat a little fish soup if it has been offered to the Divine Mother beforehand. I can't eat any meat, even if it is offered to the Divine Mother; but I taste it with the end of my finger lest She should be angry. (Laughter.) "Well, can you explain this state of my mind? Once I was going from Burdwan to Kamarpukur in a bullock-cart, when a great storm arose. Some people gathered near the cart. My companions said they were robbers. So I began to repeat the names of God, calling sometimes on Kli, sometimes on Rama, sometimes on Hanuman. What do you think of that?"
  Was the Master hinting that God is one but is addressed differently by different sects?

1.04 - Money, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  8:In the supramental creation the money-force has to be restored to the Divine Power and used for a true and beautiful and harmonious equipment and ordering of a new divinised vital and physical existence in whatever way the Divine Mother herself decides in her creative vision. But first it must be conquered back for her and those will be strongest for the conquest who are in this part of their nature strong and large and free from ego and surrendered without any claim or withholding or hesitation, pure and powerful channels for the Supreme Puissance.

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  object:1.04 - the Divine Mother - This Is She
  author class:Nirodbaran

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Brahmo devotees looked wistfully at the Master. Gradually he came back to sense consciousness; but the divine intoxication still lingered. He said to himself in a whisper: "Mother, why have You brought me here? They are hedged around and not free. Can I free them?" Did the Master find that the people assembled there were locked within the prison walls of the world? Did their helplessness make the Master address these words to the Divine Mother?
  God dwells in devotee's heart
  --
  KESHAB (with a smile): "Describe to us, sir, in how many ways Kli, the Divine Mother, sports in this world."
  MASTER (with a smile): "Oh, She plays in different ways. It is She alone who is known as Maha-Kli, Nitya-Kli, Smasana-Kli, Raksha-Kli, and Syama-Kli. Maha-Kli and Nitya-Kli are mentioned in the Tantra philosophy. When there were neither the creation, nor the sun, the moon, the planets, and the earth and when darkness was enveloped in darkness, then the Mother, the Formless One, Maha-Kli, the Great Power, was one with Maha-Kala, the Absolute.
  --
  "After the destruction of the universe, at the end of a great cycle, the Divine Mother garners the seeds for the next creation. She is like the elderly mistress of the house, who has a hotchpotch-pot in which she keeps different articles for household use. (All laugh.)
  "Oh, yes! Housewives have pots like that, where they keep 'sea-foam', blue pills, small bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when they want them. In the same way, after the destruction of the universe, my Divine Mother, the Embodiment of Brahman, gathers together the seeds for the next creation. After the creation the Primal Power dwells in the universe itself. She brings forth this phenomenal world and then pervades it. In the Vedas creation is likened to the spider and its web. The spider brings the web out of itself and then remains in it.
  --
  "It is as if the Divine Mother said to the human mind in confidence, with a sign from Her eye, 'Go and enjoy the world.' How can one blame the mind? The mind can disentangle itself from worldliness if, through Her grace, She makes it turn toward Herself. Only then does it become devoted to the Lotus Feet of the Divine Mother."
  Whereupon Sri Ramakrishna, taking upon himself, as it were, the agonies of all householders, sang a song complaining to the Divine Mother: Mother, this is the grief that sorely grieves my heart, That even with Thee for Mother, and though I am wide awake, There should be robbery in my house.
  Many and many a time I vow to call on Thee,
  --
  "Do you know my attitude? As for myself, I eat, drink, and live happily. The rest the Divine Mother knows. Indeed, there are three words that prick my flesh: 'guru', 'master', and 'father'.
  "There is only one Guru, and that is Satchidananda. He alone is the Teacher. My attitude toward God is that of a child toward its mother. One can get human gurus by the million. All want to be teachers. But who cares to be a disciple?
  --
  "Sambhu Mallick once talked about establishing hospitals, dispensaries, and schools, making roads, digging public reservoirs, and so forth. I said to him: 'Don't go out of your way to look for such works. Undertake only those works that present themselves to you and are of pressing necessity-and those also in a spirit of detachment.' It is not good to become involved in many activities. That makes one forget God. Coming to the Kalighat temple, some, perhaps, spend their whole time in giving alms to the poor. They have no time to see the Mother in the inner shrine! (Laughter.) First of all manage somehow to see the image of the Divine Mother, oven by pushing through the crowd.
  Then you may or may not give alms, as you wish. You may give to the poor to your heart's content, if you feel that way. Work is only a means to the realization of God.
  --
  "Karmayoga is very hard indeed. In the Kaliyuga it is extremely difficult to perform the rites enjoined in the scriptures. Nowadays man's life is centred on food alone. He cannot perform many scriptural rites. Suppose a man is laid up with fever. If you attempt a slow cure with the old-fashioned indigenous remedies, before long his life may be snuffed out. He can't stand much delay. Nowadays the drastic 'D Gupta' mixture is appropriate. In the Kaliyuga the best way is bhaktiyoga, the path of devotion-singing the praises of the Lord, and prayer. The path of devotion alone is the religion for this age. (To the Brahmo devotees) Yours also is the path of devotion. Blessed you are indeed that you chant the name of Hari and sing the Divine Mother's glories. I like your attitude. You don't call the world a dream like the non-dualists. You are not Brahmajnanis like them; you are bhaktas, lovers of God. That you speak of Him as a Person is also good. You are devotees. You will certainly realize Him if you call on Him with sincerity and earnestness."
  The boat cast anchor at Kayalaghat and the passengers prepared to disembark. On coming outside they noticed that the full moon was up. The trees, the buildings, and the boats on the Ganges were bathed in its mellow light. A carriage was hailed for the Master, and M. and a few devotees got in with him. The Master asked for Keshab.

1.05 - The True Doer of Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  2:Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake. Even if the idea of the separate worker is strong in you and you feel that it is you who do the act, yet it must be done for her. All stress of egoistic choice, all hankering after personal profit, all stipulation of selfregarding desire must be extirpated from the nature. There must be no demand for fruit and no seeking for reward; the only fruit for you is the pleasure of the Divine Mother and the fulfilment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss. The joy of service and the joy of inner growth through works is the sufficient recompense of the selfless worker.
  3:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct comm and or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.
  4:While this transformation is being done it is more than ever necessary to keep yourself free from all taint of the perversions of the ego. Let no demand or insistence creep in to stain the purity of the self-giving and the sacrifice. There must be no attachment to the work or the result, no laying down of conditions, no claim to possess the Power that should possess you, no pride of the instrument, no vanity or arrogance. Nothing in the mind or in the vital or physical parts should be suffered to distort to its own use or seize for its own personal and separate satisfaction the greatness of the forces that are acting through you. Let your faith, your sincerity, your purity of aspiration be absolute and pervasive of all the planes and layers of the being; then every disturbing element and distorting influence will progressively fall away from your nature.
  5:The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant or worker but truly a child and eternal portion of her consciousness and force. Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing and moving come from her and are hers. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, ananda of her Ananda. When this condition is entire and her supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.

1.05 - Work and Teaching, #Words Of The Mother I, #The Mother, #Integral Yoga
  4) The experiences of the Divine Mother in her effort to adapt herself to the body she has taken and the ignorance and the falsity of the earth upon which she has incarnated.
  ***

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the comm and of the Master, the working of the Divine Mother Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga.
  A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  6:The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Naturebody and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass through the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother
  7:Four great Aspects of the Mother four of her leading Powers and Personalities have stood in front in her guidance of this universe and in her dealings with the terrestrial play. 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. Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force. 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. 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. Wisdom, Strength, Harmony, Perfection are their several attributes and it is these powers that they bring with them into the world, manifest in a human disguise in their Vibhutis and shall found in the divine degree of their ascension in those who can open their earthly nature to the direct and living influence of the Mother To the four we give the four great names, Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati.
  --
  13:There are other great Personalities of the Divine Mother but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realisation, - most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divinest Life and even now supports from its secrecies the work of all the other Powers of the universe. But human nature bounded, egoistic and obscure is inapt to receive these great Presences or to support their mighty action. Only when the Four have founded their harmony and freedom of movement in the transformed mind and life and body, can those other rarer Powers manifest in the earth movement and the supramental action become possible. For when her Personalities are all gathered in her and manifested and their separate working has been turned into a harmonious unity and they rise in her to their supramental godheads, then is the Mother revealed as the supramental Mahashakti and brings pouring down her luminous transcendences from their ineffable ether. Then can human nature change into dynamic divine nature because all the elemental lines of the supramental Truth-consciousness and Truth-force are strung together and the harp of life is fitted for the rhythms of the Eternal.
  14:If you desire this transformation, put yourself in the hands of the Mother and her Powers without cavil or resistance and let her do unhindered her work within you. Three things you must have, consciousness, plasticity, unreserved surrender. For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her. All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to its pleasure in smallness and darkness cries out against each touch that disturbs its soulless routine or its dull sloth or its torpid slumber. The unreserved surrender of your inner and outer being will bring this plasticity into all the parts of your nature; consciousness will awaken everywhere in you by constant openness to the Wisdom and Light, the Force, the Harmony and Beauty, the Perfection that come flowing down from above. Even the body will awake and unite at last its consciousness subliminal no longer to the supramental superconscious Force, feel all her powers permeating from above and below and around it and thrill to a supreme Love and Ananda.
  15:But be on your guard and do not try to understand and judge the Divine Mother by your little earthly mind that loves to subject even the things that are beyond it to its own norms and standards, its narrow reasonings and erring impressions, its bottomless aggressive ignorance and its petty self-confident knowledge. The human mind shut in the prison of its half-lit obscurity cannot follow the many-sided freedom of the steps of the Divine Shakti. The rapidity and complexity of her vision and action outrun its stumbling comprehension; the measures of her movement are not its measures. Bewildered by the swift alternation of her many different personalities, her making of rhythms and her breaking of rhythms, her accelerations of speed and her retardations, her varied ways of dealing with the problem of one and of another, her taking up and dropping now of this line and now of that one and her gathering of them together, it will not recognise the way of the Supreme Power when it is circling and sweeping upwards through the maze of the Ignorance to a supernal Light. Open rather your soul to her and be content to feel her with the psychic nature and see her with the psychic vision that alone make a straight response to the Truth. Then the Mother herself will enlighten by their psychic elements your mind and heart and life and physical consciousness and reveal to them too her ways and her nature.
  16:Avoid also the error of the ignorant mind's demand on the Divine Power to act always according to our crude surface notions of omniscience and omnipotence. For our mind clamours to be impressed at every turn by miraculous power and easy success and dazzling splendour; otherwise it cannot believe that here is the Divine. The Mother is dealing with the Ignorance in the fields of the Ignorance; she has descended there and is not all above. Partly she veils and partly she unveils her knowledge and her power, often holds them back from her instruments and personalities and follows that she may transform them the way of the seeking mind, the way of the aspiring psychic, the way of the battling vital, the way of the imprisoned and suffering physical nature. There are conditions that have been laid down by a Supreme Will, there are many tangled knots that have to be loosened and cannot be cut abruptly asunder. The Asura and Rakshasa hold this evolving earthly nature and have to be met and conquered on their own terms in their own longconquered fief and province; the human in us has to be led and prepared to transcend its limits and is too weak and obscure to be lifted up suddenly to a form far beyond it. The Divine Consciousness and Force are there and do at each moment the thing that is needed in the conditions of the labour, take always the step that is decreed and shape in the midst of imperfection the perfection that is to come. But only when the supermind has descended in you can she deal directly as the supramental Shakti with supramental natures. If you follow your mind, it will not recognise the Mother even when she is manifest before you. Follow your soul and not your mind, your soul that answers to the Truth, not your mind that leaps at appearances; trust the Divine Power and she will free the godlike elements in you and shape all into an expression of Divine Nature.
  17:The supramental change is a thing decreed and inevitable in the evolution of the earth-consciousness; for its upward ascent is not ended and mind is not its last summit. But that the change may arrive, take form and endure, there is needed the call from below with a will to recognise and not deny the Light when it comes, and there is needed the sanction of the Supreme from above. The power that mediates between the sanction and the call is the presence and power of the Divine Mother The Mother s power and not any human endeavour and tapasya can alone rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal's Ananda.

1.06 - THE MASTER WITH THE BRAHMO DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Master was beside himself with love for the Divine Mother. He sang with fiery enthusiasm:
  If only I can pass away repeating Durga's name, How canst Thou then, O Blessed One,
  --
  It was about half past eight when the evening worship began in the prayer hall. Soon the moon rose in the autumn sky and flooded the trees and creepers of the garden with its light. After prayer the devotees began to sing. Sri Ramakrishna was dancing, intoxicated with love of God. The Brahmo devotees danced around him to the accompaniment of drums and cymbals. All appeared to be in a very joyous mood. The place echoed and reechoed with God's holy name. When the music had stopped, Sri Ramakrishna prostrated himself on the ground and, making salutations to the Divine Mother again and again, said: "Bhagavata-Bhakta-Bhagavan! My salutations at the feet of the jnanis! My salutations at the feet of the bhaktas! I salute the bhaktas who believe in God with form, and I salute the bhaktas who believe in God without form. I salute the knowers of Brahman of olden times. And my salutations at the feet of the modern knowers of Brahman of the Brahmo Samaj!"
  Then the Master and the devotees enjoyed a supper of delicious dishes, which Benimadhav, their host, had provided.
  --
  It was the auspicious occasion of the Jagaddhatri Puja, the festival of the Divine Mother.
  Sri Ramakrishna was invited to Surendra's house in Calcutta; but first he went to the house of Manomohan in the neighbourhood.
  --
  MASTER: "Is it possible to understand God's action and His motive? He creates, He preserves, and He destroys. Can we ever understand why He destroys? I say to the Divine Mother: 'O Mother, I do not need to understand. Please give me love for Thy Lotus Feet.' The aim of human life is to attain bhakti. As for other things, the Mother knows best. I have come to the garden to eat mangoes. What is the use of my calculating the number of trees, branches, and leaves? I only eat the mangoes; I don't need to know the number of trees and leaves."
  Baburam, M., and Ramdayal slept that night on the floor of the Master's room.

1.07 - Savitri, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The position arrived at in 1946 can be apprehended from a letter written in that year. Sri Aurobindo says: "You will see when you get the full typescript [of the first three Books] that Savitri has grown to an enormous length so that it is no longer quite the same thing as the poem you saw then. There are now three Books in the first part. The first, The Book of Beginnings, comprises five Cantos which cover the same ground as what you typed but contains also much more that is new. The small passage about Aswapathy and the other worlds has been replaced by a new Book, The Book of the Traveller of the Worlds, in fourteen Cantos with many thousand lines. There is also a third sufficiently long Book, The Book of the Divine Mother. In the new plan of the poem there is a second part consisting of five Books: two of these, The Book of Birth and Quest and The Book of Love, have been completed and another, The Book of Fate, is almost complete. Two others, The Book of Yoga and The Book of Death, have still to be written, though a part needs only a thorough recasting. Finally, there is the third part consisting of four Books, The Book of Eternal Night, The Book of the Dual Twilight, The Book of Everlasting Day and The Return to Earth, which have to be entirely recast and the third of them largely rewritten. So it will be a long time before Savitri is complete...." Again, on July 20, 1948 he writes to Amal: "I am afraid I am much preoccupied with constant clashes with the world and the devil... even Savitri has very much slowed down and I am only making the last revisions of the first Part already completed; the other two parts are just now in cold storage."
  Here then we get a brief survey of the work accomplished and what still remained to be done. During the last four years, from 1946 to 1950, he laboured constantly on the unfinished parts and gave them an almost new birth, with the exception of The Book of Death and The Epilogue, which, for some inscrutable reason, he left practically unrevised.
  --
  I had no access to the work or to any of his other writings till that year. Though all the works must have been lying on the table or in the drawers, I had to curb my strong impulse to have a peep into the legend of Savitri. For we were in his room for a different purpose and it would have been a breach of trust on our part to lay hands on his sacred private property. The chance came in 1940, first only to place the requisite manuscripts before him, then gradually to work as a scribe. I still distinctly remember the day when, sitting on the bed with the table in front of him, he remarked: "You will find in the drawers long exercise books with coloured covers. Bring them." I think I went wrong in the first attempt, the second one met with his smiling approval. What he actually did with them, I cannot say, for he was working all alone, and we were sitting behind. I guess that he must have been giving a first reading to all the versions, for there were quite a number. He had already written to us before his accident that he had recast the first Book about ten times. Perhaps he was going through these and making a selection of the lines and passages for the final version. Then a few months after and at this time he was sitting in the morning in a chair he told me that he needed some exercise books. Without informing the Mother about it, I at once ran to the market and bought two or three exercise books from Manikachetty. He accepted them with a smile and I was happy to find that he used them for copying Savitri. At the end of one of the books he has written: "Last draft of Savitri, Sep.6, 1942." In another exercise book, containing matter up to the end of The Book of the Divine Mother, only at the end of Canto V of Book I, the date written is: April 24, 1944. (This, as you see, was the morning of the Darshan day). From these two dates we can surmise that from 1940, the year in which we presume he took up the work on Savitri, to 1944, he continued working on the first three Books. Now, how much new material did he add to them? We know from his letter to Amal that Book II at any rate, The Book of the Traveller of the Worlds, was just a small passage. Here now we find the fully lengthened and developed Book running into 15 Cantos. The third Book, The Book of the Divine Mother, was also written probably for the first time, for he wrote to Amal in 1946: "...there is also a third sufficiently long Book, The Book of the Divine Mother."
  The next step in the development was his re-copying the entire three Books on big white sheets of paper, in two columns in fine handwriting. There is one date at the end of The Book of the Divine Mother: May 7, 1944, which suggests that the copying of the entire three Books had taken about a year. When this was completed I was called in. Perhaps because his eye-sight was getting dim, I was asked to read to him this final copy. Now began alterations and additions in my hand on the manuscript itself. I regret to say that they marred the clean beauty of the original, and I realise now that it was a brutal act of sacrilege on my part, tantamount to desecration of the carved images on the temple wall. But I cannot imagine either how else I could have inserted so many corrections and additions, one line, one word here, two there, more elsewhere, throughout the entire length. We know how prodigious were the corrections and revisions in so far as Savitri was concerned. One is simply amazed at the enormous pains he has taken to raise Savitri to his ideal of perfection. I wonder if any other poet can be compared with him in this respect. He gave me the example of Virgil who, it seems, wrote six lines in the morning, and went on correcting them during the rest of the day. Even so, his Aeneid runs not even half the length of the first three Books of Savitri. Along with all these revisions, Sri Aurobindo added, on separate small sheets of paper, long passages written in his own hand up to the Canto, The Kingdom of the Greater Mind, Book II. All this work was completed, I believe, by the end of 1944.
  The next step was to make a fair copy of the entire revised work. I don't know why it was not given straightaway for typing. There was a talk between the Mother and Sri Aurobindo about it; Sri Aurobindo might have said that because of copious additions, typing by another person would not be possible. He himself could not make a fair copy. Then the Mother suggested my name and brought a thick blue ledgerlike book for the purpose. I needed two or three reminders from the Mother before I took up the work in right earnest. Every morning I used to sit on the floor behind the head of the bed, and leaning against the wall, start copying like a student of our old Sanskrit tols. Sri Aurobindo's footstool would serve as my table. The Mother would not fail to cast a glance at my good studentship. Though much of the poetry passed over my head, quite often the solar plexus would thrill at the sheer beauty of the images and expressions. The very first line made me gape with wonder. I don't remember if the copying and revision with Sri Aurobindo proceeded at the same time, or revision followed the entire copying. The Mother would make inquiries from time to time either, I thought, to make me abandon my jog-trot manner or because the newly started Press was clamouring for some publication from Sri Aurobindo. Especially now that people had come to know that after The Life Divine, Sri Aurobindo was busy with Savitri, they were eagerly waiting for it. But they had to wait quite a long time, for after the revision, when the whole book was handed to the Mother, it was passed on to Nolini for being typed out. Then another revision of the typescript before it was ready for the Press! Again, I cannot swear if the typing was completed first before its revision or both went on at the same time. At any rate, the whole process went very slowly, since Sri Aurobindo would not be satisfied with Savitri done less than perfectly. Neither could we give much time to it, not, I think, more than an hour a day, sometimes even less. The Press began to bring it out in fascicules by Cantos from 1946. At all stages of revision, even on Press proofs, alterations, additions never stopped. It may be mentioned that the very first appearance of anything from Savitri in public was in the form of passages quoted in the essay "Sri Aurobindo: A New Age of Mystical Poetry" by Amal, published in the Bombay Circle and later included as Part III in Amal's book: The Poetic Genius of Sri Aurobindo.

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "One must admit the existence of tendencies inherited from previous births. There is a story about a man who practised the sava-sadhana.l He worshipped the Divine Mother in a deep forest. First he saw many terrible visions. Finally a tiger attacked and killed him. Another man, happening to pass and seeing the approach of the tiger, had climbed a tree. Afterwards he got down and found all the arrangements for worship at hand. He performed some purifying ceremonies and seated himself on the corpse. No sooner had he done a little japa than the Divine Mother appeared before him and said: 'My child, I am very much pleased with you. Accept a boon from Me.' He bowed low at the Lotus Feet of the Goddess and said: 'May I ask You one question, Mother? I am speechless with amazement at Your action. The other man worked so hard to get the ingredients for Your worship and tried to propitiate You for such a long time, but You didn't condescend to show him Your favour. And I, who don't know anything of worship, who have done nothing, who have neither devotion nor knowledge nor love, and who haven't practised any austerities, am receiving so much of Your grace.' the Divine Mother said with a laugh: 'My child, you don't remember your previous births. For many births you tried to propitiate Me through austerities. As a result of those austerities all these things have come to hand, and you have been blessed with My Vision. Now ask Me your boon.'
  Suicide after the vision of God
  --
  MASTER: "He who has realized God does not look upon a woman with the eye of lust; so he is not afraid of her. He perceives clearly that women are but so many aspects of the Divine Mother. He worships them all as the Mother Herself.
  (To Vijay) "Come here now and then. I like to see you very much."
  --
  "One can attain the Knowledge of Brahman, too, by following the path of bhakti. God is all-powerful. He may give His devotee Brahmajnna also, if He so wills. But the devotee generally doesn't seek the Knowledge of the Absolute. He would rather have the consciousness that God is the Master and he the servant, or that God is the Divine Mother and he the child."
  VIJAY: "But those who discriminate according to the Vedanta philosophy also realize Him in the end, don't they?"
  --
  Eating a bit of the sweets, he said to Prankrishna with a smile: "You see, I chant the name of the Divine Mother; so I get all these good things to eat. (Laughter.) But She doesn't give such fruits as gourd or pumpkin. She bestows the fruit of Amrita, Immortality-knowledge, love, discrimination, renunciation, and so forth."
  A boy six or seven years old entered the room. The Master himself became like a child.
  --
  "Haladhri used to say that God is beyond both Being and Non-being. I told the Mother about it and asked Her, 'Then is the divine form an illusion?' the Divine Mother appeared to me in the form of Rati's mother and said, 'Do thou remain in Bhva' I repeated this to Haladhri. Now and then I forget Her comm and and suffer. Once I broke my teeth because I didn't remain in bhava. So I shall remain in bhava unless I receive a revelation from heaven or have a direct experience to the contrary. I shall follow the path of love. What do you say?"
  PRANKRISHNA: "Yes, sir."
  --
  At the approach of evening Sri Ramakrishna went out to look at the sacred river. The lamp was lighted in his room. The Master chanted the hallowed name of the Divine Mother and meditated on Her. Then the evening worship began in the various temples.
  The sound of gongs, floating on the air, mingled with the murmuring voice of the river.

1.08 - Attendants, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  We were six regular attendants: Purani, Dr. Becharlal, Dr. Satyendra, Champaklal, Mulshankar and myself. Dr. Manilal was an occasional visitor; he used to come, twice or thrice a year and after some weeks' stay he would go back to Baroda. About Dr. Rao and Dr. Savoor I need not mention more than I have done in their proper context. Three of us had the opportunity to serve the Master in our medical capacity. Champaklal had been in the Mother's and Sri Aurobindo's personal service since his arrival in 1923, and about Purani and Satyendra, I will state later what relates to them. Though collected from different fields, we made a harmonious bouquet tied together by the thread of Divine Grace. Four of our number have passed away, one in a most tragic manner during the Master's lifetime, and the other three at a fairly advanced age. As for the rest of us, we are engaged in our individual activities, each serving the Divine Mother in his own way. There is no longer the common centre of union, and each being busy with his sadhana, we meet rarely, but, the memory kindles up of our old, far off days whenever we join for a talk, and even when we exchange looks or smiles, the Master seems to be still with us holding us as before by the magnet of his gracious personality. Some of us were not able to give of our best, human as we are; even our worst surged up now and then, for to be constantly in the physical nearness of the Divine Sun with the unregenerated human body is to feel the heat that burns as well as purifies. Nevertheless, each offered, as far as he could, his mite and received the royal blessings.
  Purani was already known to Sri Aurobindo from the twenties and had enjoyed his closeness during those years. It was thus with him a resumption or the old relation after a lapse of many years. Compared with him, we were youngsters and had the passport of entry by virtue of our medical profession, but some individual contact was established with the Master through correspondence so that he knew each one of us by name at least. In my own case, perhaps, I can go a little further. Had our written contact not been so intimate and various, I do not know if I could have been so free with him and of use to him in diverse ways. I have always wondered at and failed to probe the mystery of that intimacy. I have even imagined that Sri Aurobindo must have seen in his timeless vision that one day this humble self might be physically of some service to him. He prepared me for that eventual day, initiated me into love for poetry that I might at least transcribe his epic Savitri from his dictation, gave some intellectual training that I might be useful to him in his literary work. He even made me familiar with his often baffling handwriting so that I could read his manuscripts and decipher them. These may be all weavings of fancy, but if I have been of any help in his intellectual pursuits, most of it was undoubtedly due to his previous coaching through voluminous letters, literary training and above all, his patient and persuasive manner. This long preparation had put out all fear of his awe-inspiring personality and made my approach to him free and almost unconventional, sometimes leading to an unpardonable abuse of that unstinted freedom. Things went on like a song and life would have made itself a transformed vision of the Supreme, but alas, after the novelty of the soul-contact had worn off, the other face of our nature, the subconscient, came to light and the pressure of the physical nearness began to tell. Work was no longer a joyous offering, but a duty; service alone was not a sufficient reward, it needed more concrete spiritual touches, failing which other lesser joys and satisfactions were regarded as legitimate recompense. My old maladies doubt and depression renewed their hold and transfused into the act of service their bitter stuff. The Master could at once feel the vibration, even though no word was uttered by the lips. Quite often by a look, by a quiet pressure of hands, he would communicate his understanding sympathy and the affliction would withdraw for a time. Never have I seen any displeasure or loss of temper at my delinquency, no harsh word of disapproval though he was quite aware of all inner and outer movements. A largeness, compassionate forgiveness and divine consideration have made life's stream flow through an apparently trackless solitary journey towards the ultimate vastness.
  --
  I am firmly convinced that through the ages he has been closely connected with the Mother and Sri Aurobindo, otherwise how could he have been selected as Sri Aurobindo's personal attendant, even as a young man, as soon as he arrived? When he came to see Sri Aurobindo for the first time, he lay prostrate at his feet for an hour, all bathed in happy tears! And when he was leaving, Sri Aurobindo asked one of his older companions to bring him back with him! It is he who first accepted Sri Aurobindo as the Divine Father and called him Father, accepted the Mother as the Divine Mother and began to call her Mother. When he offered to wash the 'Father's' clothes, Sri Aurobindo warned him that he would be mocked at, but that did not deter him. He had gone without food and sleep, had not moved from his place lest the Master should need something or should even have to wait a minute more. To serve Sri Aurobindo was in one way quite easy, for he would never make any demands on us, was content with the main necessities being met and would never express any displeasure if we failed him. This very easiness kept us alert, for one who didn't ask for more than the bare minimum, needed a careful, vigilant watch so that he could be given a little more comfort and ease. Champaklal kept that vigilant eye always. He was more familiar with Sri Aurobindo's nature and temperament by love and long experience and felt his needs on his very pulse. If he saw that Sri Aurobindo needed some side pillows, he got them made; if his footstool was a bit high or low, he adjusted it to the required height. He put a time-piece by his side, for he knew that Sri Aurobindo was in the habit of frequently seeing the time. Such small things that would pass unnoticed because our imaginative perception was perhaps dull, were caught by his sensitive insight and he tried to make "happy and comfortable" the life of the impersonal Brahman. Sri Aurobindo, when he sat on the edge of the bed and had to wait long for the Mother's arrival, seemed to feel drowsy; his body would lean backwards and would then right itself. Still, he would not ask for any assistance but this, not from any sense of egoism. He would put up with any inconvenience but if we offered him some help, he did not refuse it. We simply looked on without knowing how to meet the situation, but Champaklal rose to the occasion: he made a pile of pillows to serve as his back-rest and to prevent them from tumbling down, supported them from behind. To observe economy due to the War, the Mother advised us not to change Sri Aurobindo's bed-sheets too often, but if there was a tiny stain on an otherwise clean white sheet, Champaklal would hesitate to use it, saying, "How can we use anything unclean for the Lord?" His making the bed was a sight worth seeing. I wonder if even an expert housewife would do it so perfectly! The bed-sheet had not the slightest crease anywhere, it shone with a marble smoothness. In everything his aim was to be flawless. Thus it put others who had to work with him into a very difficult corner. He claimed to have acquired this thoroughness under the apprenticeship of the Mother. I sometimes got my share of rebuke from him if I was not tidy or clean enough: "You are a doctor and you still don't wash your hands?" he would say. The fact in his case was that over and above his own training he belonged to a very orthodox Brahmin family and had meticulously observed all the practices ordained by the Shastras and enjoined upon the children by his orthodox priest-father. We were quite modern people having our own ideas of things, so sometimes clash and conflict would arise. Besides, he was in some parts sensitive like a child. We had to be very careful not to upset him and to spare his feelings as much as we could. He could not understand jokes or any round-about manner. He told me that Sri Aurobindo had once spoken about this to the Mother. It was just after he had settled here. His father wrote a letter to Sri Aurobindo saying that Champaklal's marriage had been fixed; he had only to go, undergo the marriage ceremony and then come back. Sri Aurobindo gravely said, "I suppose we have to send back Champaklal." He was much perturbed to hear it. Then Sri Aurobindo added, "He doesn't understand jokes." He knew, however, how to get things done by the Divine, blessings written on a book, for instance, an autograph on a photo. If asked by Champaklal, Sri Aurobindo would not refuse. The Mother too has to accede to the wishes of her bhakta, her "most faithful child".
  One day he conceived the idea of getting Sri Aurobindo's footprints; but how was he to do it without troubling him in any way or without informing him in advance? He had a brain-wave. He kept a white sheet of paper and pencil ready. As soon as Sri Aurobindo sat on the chair, he pushed the sheet of paper under his feet and asked, "May I draw your footprint?" Sri Aurobindo not only consented but later wrote "Love and Blessings" on the drawing. Let us not forget, by the way, that Champaklal is an artist. Whenever he saw Sri Aurobindo in what seemed to him statuesque poses his heart would go into rapture and he would call us to share his joy. He would exclaim, "Ah, if a photograph could be taken of this marvellous pose!" The Mother has said that he has "a natural talent already developed to an unusual degree". On one of his birthdays he painted two lotuses, white and red, and offered the pictures to the Mother. She was very pleased and said she would take them to Sri Aurobindo and ask him to write something. He wrote under the painting of the white lotus: Aditi, the Divine Mother. And the Mother wrote on the other: The Avatar. But she forbade Champaklal to show them to anyone, for people would not understand what they meant.
  Champaklal is the custodian of all their relics such as hair, nails and teeth. He has even stored up all the ashes of the burnt mosquito-coils. Here is a humorous incident in connection with the ashes. Once during our evening talks, the Mother came in with a telegram asking Sri Aurobindo to send "ashes" for someone's marriage. We were perplexed for we could not make out the meaning. Purani had an intuitive flash and said, "It may be the Indian word ss for benediction." "Oh, I see!" exclaimed Sri Aurobindo, "I was wondering how I was supposed to carry ashes with me, perhaps on my head! Of course I can give them some from Champaklal's mosquito-coils. If I had not given up smoking, I could have given some cigar-ash."

1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  About nine o'clock in the morning the Master was seated in his room with Rakhal, M., and a few other devotees. It was the day of the new moon. As usual with him on such days, Sri Ramakrishna entered again and again into communion with the Divine Mother.
  He said to the devotees: "God alone exists, and all else is unreal. the Divine Mother has kept all deluded by Her maya. Look at men. Most of them are entangled in worldliness.
  They suffer so much, but still they have the same attachment to 'woman and gold'. The camel eats thorny shrubs, and blood gushes from its mouth; still it will eat thorns. While suffering pain at the time of delivery, a woman says, 'Ah! I shall never go to my husb and again.' But afterwards she forgets.
  --
  "I am now in such a state of mind that I cannot watch a sacrifice. Also I cannot eat meat offered to the Divine Mother. Therefore I first touch my finger to it, then to my head, lest She should be angry with me.
  "Again, in a certain state of mind I see God in all beings, even in an ant. At that time, if I see a living being die, I find consolation in the thought that it is the death of the body, the soul being beyond life and death.
  --
  On entering the temple, he prostrated himself before the image and worshipped the Divine Mother. But he did not observe any ritual of worship. Now he would offer flowers and sandal-paste at the feet of the image, and now he would put them on his own head.
  After finishing the worship in his own way, he asked Bhavanath to carry the green coconut that had been offered to the Mother. He also visited the images of Radha and Krishna in the Vishnu temple.
  --
  Later in the afternoon the devotees were singing in the Panchavati, where the Master joined them. They sang together in praise of the Divine Mother: High in the heaven of the Mother's feet, my mind was soaring like a kite,
  When came a blast of sin's rough wind that drove it swiftly toward the earth.

1.09 - ADVICE TO THE BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "One should hear the scriptures during the early stages of spiritual discipline. After attaining God there is no lack of knowledge. Then the Divine Mother supplies it without fail.
  "A child spells out every word as he writes, but later on he writes fluently.
  --
  So saying, the Master sang a song in his sweet voice, pleading with the Divine Mother to show Her grace to suffering men:
  O Mother, I have no one else to blame:
  --
  At that time the Divine Mother will gather up the seeds for the future creation, even as the elderly mistress of the house keeps in her hotchpotch-pot little bags of cucumber seeds, 'sea-foam', blue pills, and other miscellaneous things. the Divine Mother will take Her seeds out again at the time of the new creation."
  Sri Ramakrishna began to talk with Adhar on the verandah north of his room.
  --
  Surendra, a beloved lay disciple of the Master, had invited him to his house on the auspicious occasion of the Annapurna Puja. It was about six o'clock when Sri Ramakrishna arrived there with some of his devotees. The image of the Divine Mother had been installed in the worship hall. At Her feet lay Hibiscus flowers and vilwa-leaves; from Her neck hung a garl and of flowers. Sri Ramakrishna entered the hall and bowed down before the image. Then he went to the open courtyard, where he sat on a carpet, surrounded by his devotees and disciples. A few bolsters lay on the carpet, which was covered with a white linen sheet. He was asked to lean against one of these, but he pushed it aside.
  Difficulty of overcoming vanity
  --
  SURENDRA (to the Master): "No one has sung anything about the Divine Mother today."
  MASTER (pointing to the image): "Ah! Look at the beauty of the hall. The light of the Divine Mother seems to have lighted the whole place. Such a sight fills the heart with joy. Grief and desire for pleasure disappear.
  "But can one not see God as formless Reality? Of course one can But not if one has the slightest trace of worldliness. The. rishis of olden times renounced everything and then contemplated Satchidananda, the Indivisible Brahman.
  --
  The Master sang a song to the Divine Mother:
  O Mother, ever blissful as Thou art,

1.1.01 - Seeking the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Shantimaya Shiva; in the Light, in the delivering Knowledge, the Love, the fulfilling and uplifting Power you can meet the presence of the Divine Mother It is this perception that makes the experiences of the bhaktas and mystics so rapturous and enables them to pass more easily through the nights of anguish and separation - when there is this soul-perception, it gives to even a little or brief Ananda a force or value it would not otherwise have and the Ananda itself gathers by it a growing power to stay, to return, to increase.This was what the Mother meant
  Seeking the Divine

1.10 - THE MASTER WITH THE BRAHMO DEVOTEES (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The Master bathed in the Ganges and then went to the Kli temple with M. He sat before the image and offered flowers at the feet of the Divine Mother. Now and then he put flowers on his own head and meditated.
  After a long time he stood up. He was in a spiritual mood and danced before the image, chanting the name of Kli. Now and again he said: "O Mother! O Destroyer of suffering!
  --
  The Master sang a few more songs in praise of the Divine Mother. Then he said to the devotees: "It is not always best to tell householders about the sorrows of life. They want bliss. Those who suffer from chronic poverty can go without food for a day or two.
  But it is not wise to talk about the sorrows and miseries of life to those who suffer if their food is delayed a few minutes. Vaishnavcharan used to say: 'Why should one constantly dwell on sin? Be merry!' "
  --
  Sri Ramakrishna and his party arrived at Balaram's house. Yajnanath of Nandanbagan came to invite the Master to his house at four o'clock in the afternoon. Sri Ramakrishna agreed to go if he felt well. After Yajnanath's departure the Master went into an ecstatic mood. He said to the Divine Mother: "Mother, what is all this? Stop! What are these things Thou art showing to me? What is it that Thou dost reveal to me through Rakhal and others? The form is disappearing. But, Mother, what people call 'man' is only a pillow-case, nothing but a pillow-case. Consciousness is Thine alone.
  "The modern Brahmajnanis have not tasted Thy sweet bliss. Their eyes look dry and so do their faces. They won't achieve anything without ecstatic love of God.
  --
  Everyone is under the authority of the Divine Mother, Mahamaya, the Primal Energy.
  Even the Incarnations of God accept the help of maya to fulfil their mission on earth.

11.11 - The Ideal Centre, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   And this brings us to the major, the cardinal mantra of a centre, the mantra which Sri Aurobindo gives about the constant and living presence of the Mother. The very core of a centre is this Presence. A centre grows and can grow perfectly only around the Mother's Presence and Consciousness. As the ideal for the individual is to be conscious of its central inner being and relate all its parts and all its movements to that central reality, organise itself in perfect harmony around this core of its being, even so a group-centre has to organise itself in perfect harmony around the central reality of the Mother: only so can it grow and grow harmoniously. Indeed a group, that is to say, a centre, like the individual can successfully grow into a living and harmonious dynamic Truth only when it has in its consciousness at every moment and in every movement of its life the never-failing Presence of the Divine Mother, for thus only a centre can become a divine embodiment and incarnation of the Supreme Mother for the expression and realisation of her truth upon this earth.
   ***

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  About the Divine Mother, i.e. about herself, the Mother
  said: She has descended onto Earth to participate in their

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     In that disclosure the Transcendent Divine will be more and more made known to us as the supreme Existence and the Perfect Source of all that we are; but equally we shall see him as a Master of works and creation prepared to pour out more and more of himself into the field of his manifestation. The cosmic consciousness and its action will appear no longer as a huge regulated Chance, but as a field of the manifestation; there the Divine is seen as a presiding and pervading Cosmic Spirit who receives all out of the Transcendence and develops what descends into forms that are now an opaque disguise or a baffling half-disguise, but destined to be a transparent revelation. The individual consciousness will recover its true sense and action; for it is the form of a Soul sent out from the Supreme and, in spite of all appearances, a nucleus or nebula in which the Divine Mother Force is at work for the victorious embodiment of the timeless and formless Divine in Time and Matter. This will reveal itself slowly to our vision and experience as the will of the Master of works and as their own ultimate significance, which alone gives to world-creation and to our own action in the world a light and a meaning. To recognise that and to strive towards its effectuation is the whole burden of the Way of Divine Works in the integral Yoga.
  

1.11 - WITH THE DEVOTEES AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Now and then Hazra comes forward to teach me. He says to me, 'Why do you think so much about the youngsters?' One day, as I was going to Balarm's house in a carriage, I felt greatly troubled about it. I said to the Divine Mother: 'Mother, Hazra admonishes me for worrying about Narendra and the other young boys. He asks me why I forget God and think about these youngsters.' No sooner did this thought arise in my mind than the Divine Mother revealed to me in a flash that it is She Herself who has become man. But She manifests Herself most clearly through a. pure soul. At this vision I went into samadhi. Afterwards I felt angry with Hazra. I said to myself, 'That rascal made me miserable.' Then I thought: 'But why should I blame the poor man? How is he to know?'
  His yearning for Narendra
  --
  "I visited my father-in-law's house. They arranged a kirtan. It was a great religious festival, and there was much singing of God's holy name. Now and then I would wonder about my future. I would say to the Divine Mother, 'Mother, I shall take my spiritual experiences to be real if the landlords of the country show me respect.' They too came of their own accord and talked with me.
  "Oh, what an ecstatic state it was! Even the slightest suggestion would awaken my spiritual consciousness. I worshipped the 'Beautiful' in a girl fourteen years old. I saw that she was the personification of the Divine Mother. At the end of the worship I bowed before her and offered a rupee at her feet. One day I witnessed a Ramlila performance.
  I saw the performers to be the actual Sita, Rma, Lakshmana, Hanuman, and Bibhishana. Then I worshipped the actors and actresses who played those parts.
  "At that time I used to invite maidens here and worship them. I found them to be embodiments of the Divine Mother Herself.
  "One day I saw a woman in blue standing near the bakul-tree. She was a prostitute.
  --
  "At that time I was almost unconscious of thc outer world. Mathur Babu kept me at his Janbazar mansion a few days. While living there I regarded myself as the handmaid of the Divine Mother. The ladies of the house didn't feel at all bashful with me. They felt as free before me as women feel before a small boy or girl. I used to escort Mathur's daughter to her husband's chamber with the maidservant.
  "Even now the slightest thing awakens God-Consciousness in me. Rkhl used to repeat the name of God half aloud. At such times I couldn't control myself. It would rouse my spiritual consciousness and overwhelm me."
  Sri Ramakrishna went on describing the different experiences he had had while worshipping the Divine Mother as Her handmaid. He said: "Once I imitated a professional woman, singer for a man singer. He said my acting was quite correct and asked me where I had learnt it." The Master repeated his imitation for the devotees, and they burst into laughter.
  After his noon meal the Master took a short rest. Manilal Mallick, an old member of the Brahmo Samaj, entered the room and sat down after saluting the Master, who was still lying on his bed. Manilal asked him questions now and then, and the Master, still half asleep, answered with a word or two. Manilal said that Shivanath admired Nityagopal's spiritual state. The Master asked in a sleepy tone what they thought of Hazra.
  --
  It was dusk. The maidservant entered the room and burnt incense. Manilal and some other devotees left for Calcutta. M. and Rkhl were in the room. The Master was seated on his small couch absorbed in meditation on the Divine Mother. There was complete silence.
  After a time Bhagavati, an old maidservant of the temple proprietor, entered the room and saluted the Master from a distance. Sri Ramakrishna bade her sit down. The Master had known her for many years. In her younger days she had lived a rather immoral life; but the Master's compassion was great. Soon he began to converse with her.
  --
  The Master then sang about the Divine Mother:
  The black bee of my mind is drawn in sheer delight To the blue lotus flower of Mother Syama's feet. . . .
  --
  Sometimes I feel the rising of the spiritual current inside me, as though it were the creeping of an ant. Sometimes it feels like the movement of a monkey jumping from one branch to another. Again, sometimes it feels like a fish swimming in water. Only he who experiences it knows what it is like. In samadhi one forgets the world. When the mind comes down a little, I say to the Divine Mother: 'Mother, please cure me of this. I want to talk to people.'
  "None but the Isvarakotis can return to the plane of relative consciousness after attaining samadhi. Some ordinary men attain samadhi through spiritual discipline; but they do not come back. But when God Himself is born as a man, as an Incarnation, holding in His hand the key to others' liberation, then for the welfare of humanity the Incarnation returns from samadhi to consciousness of the world."
  --
  The Master went to the verandah south of his room. A spiritual mood was the natural state of his mind. The dark night of the new moon, associated with the black complexion of Kali, the Divine Mother, intensified his spiritual exaltation. Now and then he repeated "Om" and the name of Kali.
  He lay down on a mat and whispered to M.
  --
  "Spiritual discipline is necessary in order to see God. I had to pass through very severe discipline. How many austerities I practised under the bel-tree! I would lie down under it, crying to the Divine Mother, 'O Mother, reveal Thyself to me.' The tears would flow in torrents and soak my body."
  M: "You practised so many austerities, but people expect to realize God in a moment!
  --
  It was a summer day. The evening service in the Kali temple was over. Sri Ramakrishna stood before the image of the Divine Mother and waved the fan a few minutes.
  Ram, Kedar Chatterji, and Tarak arrived from Calcutta with flowers and sweets. Kedar was about fifty years old. At first he had frequented the Brahmo Samaj and joined other religious sects in his search for God, but later on he had accepted the Master as his spiritual guide. He was an accountant in a government office and lived in a suburb of Calcutta.
  --
  Master's exhortation to a devotee to go forward Kedar believed in certain queer practices of a religious sect to which he had once belonged. He held the Master's big toe in his hand, believing that in this way the Master's spiritual power would be transmitted to him. As Sri Ramakrishna regained partial consciousness, he said, "Mother, what can he do to me by holding my toe?" Kedar sat humbly with folded hands. Still in an ecstatic mood, the Master said to Kedar: "Your mind is still attracted by 'woman and gold'. What is the use of saying you don't care for it? Go forward. Beyond the forest of sandalwood there are many more things: mines of silver, gold, diamonds, and other precious stones. Having a glimpse of spirituality, don't think you have attained everything." The Master was again in an ecstatic mood. He said to the Divine Mother, "Mother, take him away." At these words Kedar's throat dried up.
  In a frightened tone he said to Ram, "What is the Master saying?"
  --
  In conclusion the Master said: "Love of God is the one essential thing. A true lover of God has nothing to fear, nothing to worry about. He is aware that the Divine Mother knows everything. The cat handles the mouse one way, but its own kitten a very different way."
  --------------------

1.12 - THE FESTIVAL AT PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  At dusk the evening service began in the different temples. The Master was sitting on the small couch in his room, absorbed in contemplation of the Divine Mother. Several devotees also were there. M. was going to spend the night with the Master.
  A little later Sri Ramakrishna began to talk to a devotee privately, on the verandah north of his room. He said: "It is good to meditate in the small hours of the morning and at dawn. One should also meditate daily after dusk." He instructed the devotee about meditation on the Personal God and on the Impersonal Reality.
  --
  It was dusk and the lamps were lighted. Sri Ramakrishna saluted the Divine Mother with folded hands and sat quietly absorbed in meditation. Then he began to chant the names of God in his sweet voice: "Govinda! Govinda! Satchidananda! Hari! Hari!" Every word he uttered showered nectar on the ears of the devotees.
  Ramlal sang in praise of Kli, the Divine Mother: Thy name, I have heard, O Consort of iva, is the destroyer of our fear,
  And so on Thee I cast my burden: Save me! Save me, O kindly Mother!
  --
  Sri Ramakrishna entered the room in Jadu's house where the Divine Mother was worshipped. He stood before the image, which had been decorated with flowers, garlands, and sandal-paste, and which radiated a heavenly beauty and splendour. Lights were burning before the pedestal. A priest was seated before the image. The Master asked one of his companions to offer a rupee in the shrine, according to the Hindu custom.
  Sri Ramakrishna stood a long time with folded hands before the blissful image, the devotees standing behind him. Gradually he went into samdhi, his body becoming motionless and his eyes fixed.
  --
  Coming down nearly to a normal state, the Master said, "I shall take some of the Divine Mother's prasad." Then he ate a little of it.
  Jadu Mallick was sitting near him with several friends, among whom were a few of his flatterers.
  --
  "Padmalochan was a man of deep wisdom. He had great respect for me, though at that time I constantly repeated the name of the Divine Mother. He was the court pundit of the Maharaja of Burdwan. Once he came to Calcutta and went to live in a garden house near kamarhati. I felt a desire to see him and sent Hriday there to learn if the pundit had any vanity. I was told that he had none. Then I met him. Though a man of great knowledge and scholarship, he began to weep on hearing me sing Ramprasad's devotional songs. We talked together a long while; conversation with nobody else gave me such satisfaction. He said to me, 'Give up the desire for the company of devotees; otherwise people of all sorts will come to you and make you deviate from your spiritual ideal.' Once he entered into a controversy, by correspondence, with Utshavananda, Vaishnavcharan's guru. He told me an interesting incident. Once a meeting was called to decide which of the two deities, iva or Brahma, was the greater. Unable to come to any decision, the pundits at last referred the matter to Padmalochan. With characteristic guilelessness he said: 'How do I know? Neither I nor any of my ancestors back to the fourteenth generation have seen iva or Brahma.' About the renunciation of 'woman and gold', he said to me one day: 'Why have you given up those things? Such distinctions as "This is money and that is clay" are the outcome of ignorance.' What could I say to that?
  I replied: 'I don't know all these things, my dear sir. But for my part, I cannot relish such things as money and the like.'
  --
  "I said to Keshab further: 'You should accept the Divine Mother, the Primal Energy.
  Brahman is not different from Its akti. What is Brahman is also akti. As long as a man remains conscious of the body, he is conscious of duality. It is only when a man tries to describe what he sees that he finds duality.' Keshab later on recognized Kli.
  --
  It was three or four o'clock in the afternoon. M. found Sri Ramakrishna seated on the couch in an abstracted mood. After some time he heard him talking to the Divine Mother. The Master said, "O Mother, why hast Thou given him only a particle?"
  Remaining silent a few moments, he added: "I understand it, Mother. That little bit will be enough for him and will serve Thy purpose. That little bit will enable him to teach people."
  --
  (To M.) "One must accept the forms of God. Do you know the meaning of the image of Jagaddhatri? She is the Bearer of the Universe. Without her support and protection the universe would fall from its place and be destroyed. the Divine Mother, Jagaddhatri, reveals Herself in the heart of one who can control the mind, which may be compared to an elephant."
  RKHL: "The mind is a mad elephant."
  MASTER: "Therefore the lion, the carrier of the Divine Mother, keeps it under control."
  It was dusk. The evening service began in the temples. Sri Ramakrishna was chanting the names of the gods and goddesses. He was seated on the small couch, with folded hands, and became absorbed in contemplation of the Divine Mother. The world outside was flooded with moonlight, and the devotees inside the Master's room sat in silence and looked at his serene face.
  In the mean time Govinda of Belgharia and some of his friends had entered the room.
  --
  Black complexion of the Divine Mother
  GOVINDA: "Revered sir, why does the Divine Mother have a black complexion?"
  MASTER: "You see Her as black because you are far away from Her. Go near and you will find Her devoid of all colour. The water of a lake appears black from a distance. Go near and take the water in your hand, and you will see that it has no colour at all.
  Similarly, the sky looks blue from a distance. But look at the atmosphere near you; it has no colour. The nearer you come to God, the more you will realize that He has neither name nor form. If you move away from the Divine Mother, you will find Her blue, like the grass-flower. Is Syama male or female? A man once saw the image of the Divine Mother wearing a sacred thread. He said to the worshipper: 'What? You have put the sacred thread on the Mother's neck!' The worshipper said: 'Brother, I see that you have truly known the Mother. But I have not yet been able to find out whether She is male or female; that is why I have put the sacred thread on Her image.'
  "That which is Syama is also Brahman. That which has form, again, is without form.
  --
  Sri Ramakrishna then went to Adhar's house. After dusk he sang and danced in Adhar's drawing-room. M., Rkhl , and other devotees were present. After the music he sat down, still in an ecstatic mood. He said to Rkhl: "This religious fervour is not like rain in the rainy season, which comes in torrents and goes in torrents. It is like an image of iva that has not been set up by human hands but is a natural one that has sprung up, as it were, from the bowels of the earth. The other day you left Dakshineswar in a temper. I prayed to the Divine Mother to forgive you."
  The Master was still in an abstracted mood and said to Adhar, "My son, meditate on the Deity whose name you chanted." With these words he touched Adhar's tongue with his finger and wrote something on it. Did the Master thereby impart spirituality to Adhar?

1.13 - Conclusion - He is here, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The second effect whose purport will not be evident to those who are unfamiliar with Sri Aurobindo's Yoga was, to quote the Mother, "As soon as Sri Aurobindo withdrew from his body, what he had called the Mind of Light got realised here. The Supermind had descended long ago very long ago in the mind and even in the vital: it was working in the physical also, but indirectly through those intermediaries. The question now was about the direct action of the Supermind in the physical. Sri Aurobindo said it could be possible only if the physical mind received the supramental light: the physical mind was the instrument for direct action upon the most material. This physical mind receiving the supramental light Sri Aurobindo called the Mind of Light."[1] It is because the Mother as his supreme collaborator was there to receive the Light and continue his work that Sri Aurobindo could make that holocaust of himself. The holocaust has also had one effect which cannot but be regarded as being eminently in accord with Sri Aurobindo's own vision. It is clear that the Ashram "instead of dwindling after the Master's self-withdrawal has leaped gloriously forward under the Mother's leadership". Earlier Sri Aurobindo's towering personality, though in seclusion, dominated the scene. Now the picture, as I said, is entirely different. We can see that all the world is coming to the Mother and accepting her as the Divine Mother, the Shakti who rules, guides and saves. This is what Sri Aurobindo had wanted and laid down since the Mother took charge of the Ashram, as the prime desideratum of his Supramental Yoga. It has been rendered possible and quickly effective by his unprecedented sacrifice. It is also in keeping with his nature. He had admitted that temperamentally he was always prone to act from behind the veil, the way of the Supreme to move men and forces without their knowledge. His political life, except for a short period, and life in Pondicherry, bear testimony to its truth. So the final retirement was consistent with that disposition and is its highest culmination. This culmination has carried the Mother even more to the forefront. There she stands now and plays the role of Shakti and, as she has said, is doing Sri Aurobindo's work and giving his final dream, of which he has spoken in his Independence Day message, a concrete shape on this earth. Sri Aurobindo constantly helps her from behind. The Mother has said in the Bulletin, as I have stated before, what a vast amount of work Sri Aurobindo has done in the occult field in consequence of which the work of transformation of the physical has become easier. Similarly, can we have any idea of his world-action, particularly in the political field, for example his occult contribution to the liberation of Bangladesh? Let us remember Sri Aurobindo's prophetic voice, "Division must go." His Force has not ceased to act in that direction. On the contrary it is moving powerfully towards the realisation of this prophecy. These are his works on a cosmic scale that we are aware of. In our individual cases too his Presence and his dynamic action have been testified to by devotees and disciples all over India and in the West We hear his voice, get his touch, protection, active intervention. The Mother told me more than once that she always saw Sri Aurobindo working on me. I had a personal proof of his surprisingly direct intervention, saving me from a critical situation that could have otherwise put my sadhana in peril. I have mentioned another occult phenomenon in the preface of my Talks with Sri Aurobindo, Vol. I to illustrate his subtle help. A third small instance will suffice: when the Ashram was passing through a financial difficulty, the Mother reported the matter to Sri Aurobindo. He replied, "Ask Prodyot." And it is well known that Prodyot brings a lot of money for the Ashram.
  Still, it cannot be denied that we do miss his physical Presence, especially those of us whom he had drawn near by his personal intimacy and those who had the exceptional privilege of living with him and serving him. "Nirod is no doctor to me; he has come to serve me," is one of his few utterances I cannot forget, though I know too well how poorly I served him. Sometimes when we think of the old days that will never come back, when I go over his unparalleled correspondence with me, a void, a sore loss fills my heart. A few days after Sri Aurobindo's departure, the Mother asked a group of sadhaks what was the greatest loss caused by his absence. Different answers were given, but the Mother replied, "No, not these; the biggest loss is that I can no longer approach him for his advice. For instance, if he were there, I could have gone and asked him to stop the rain." (It was raining heavily at that moment.) To this, someone said, "But, Mother, you can look into yourself." She kept quiet. Here I may speculate on this incident. To deal with any serious problem needs a degree of concentration. The Mother has always been a very busy person; She often fell back on Sri Aurobindo to do the concentration needed. The more important point, however, seems to be that certain problems are better dealt with by an embodied spiritual force than a disembodied one, problems concerned perhaps with the most outward material aspect of existence. We see how our difficulties and problems get quickly solved by the Mother's direct intervention. Apropos of the above incident, I may further ask: Did not the Mother hint at something more poignant? The difference between a physical presence and a subtle one? Whenever there was an intricate situation to face, some crucial stage to be crossed, she quietly came and laid the burden at his feet with an utter trust, that he would see it through. The ineffable physical Presence of an Avatar of Sri Aurobindo's stature, one whose work ultimately was transformation and divinisation of the very body, was a heavenly boon to our corporeal earthly life. The incarnation itself would have otherwise lost much of its significance.

1.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Once I went to Vishnupur. The raja of that place has several fine temples. In one of them there is an image of the Divine Mother, called Mrinmayi. There are several lakes near the temple, known as the Lalbandh, Krishnabandh, and so on. In the water of one of the lakes I could smell the ointments that women use for their hair. How do you explain that? I didn't know at that time that the woman devotees offer ointments to the Goddess Mrinmayi while visiting Her temple. Near the lake I went into samdhi, though I had not yet seen the image in the temple. In that state I saw the divine form from the waist up, rising from the water."
  In the mean time other devotees had arrived. Someone referred to the political revolution and civil war in Kabul. A devotee said that Yakub Khan, the Amir of Afghanistan, had been deposed. He told the Master that the Amir was a great devotee of God.
  Pleasure and pain are characteristics of physical life MASTER: "But you must remember that pleasure and pain are the characteristics of the embodied state. In Kavi Kankan's Chandi it is written that Kaluvir was sent to prison and a heavy stone placed on his chest. Yet Kalu was born as a result of a boon from the Divine Mother of the Universe. Thus pleasure and pain are inevitable when the soul accepts a body. Again, take the case of Srimanta, who was a great devotee. Though his mother, Khullana, was very much devoted to the Divine Mother, there was no end to his troubles. He was almost beheaded. There is also the instance of the wood-cutter who was a great lover of the Divine Mother. She appeared before him and showed him much grace and love; but he had to continue his profession of wood-cutting and earn his livelihood by that arduous work. Again, while Devaki, Krishna's mother, was in prison, she had a vision of God Himself endowed with four hands, holding mace, discus, conchshell, and lotus. But with all that she couldn't get out of prison."
  M: "Why speak only of getting out of prison? This body is the source of all our troubles.
  --
  The Master returned to his room. After bowing to the Divine Mother, he clapped his hands and chanted the sweet names of God. A number of holy pictures hung on the walls of the room. Among others, there were pictures of Dhruva, Prahlada, Kli, Radha-Krishna, and the coronation of Rma. The Master bowed low before the pictures and repeated the holy names. Then he repeated the holy words, "Brahma-tm-Bhagavan; Bhagavata-Bhakta-Bhagavan; Brahma-akti, akti-Brahma; Veda, Purana, Tantra, Git, Gayatri." Then he said: "I have taken refuge at Thy feet, O Divine Mother; not I, but Thou. I am the machine and Thou art the Operator", and so on.
  Master extols Narendra
  While the Master was meditating in this fashion on the Divine Mother, a few devotees, coming in from the garden, gathered in his room. Sri Ramakrishna sat down on the small couch. He said to the devotees: "Narendra, Bhavanath, Rkhl , and devotees like them belong to the group of the nityasiddhas; they are eternally free. Religious practice on their part is superfluous. Look at Narendra. He doesn't care about anyone. One day he was going with me in Captain's carriage. Captain wanted him to take a good seat, but Narendra didn't even look at him. He is independent even of me. He doesn't tell me all he knows, lest I should praise his scholarship before others. He is free from ignorance and delusion. He has no bonds. He is a great soul. He has many good qualities. He is expert in music, both as a singer and player, and is also a versatile scholar. Again, he keeps his passions under control and says that he will never marry.
  There is a close friendship between Narendra and Bhavanath; they are just like man and woman. Narendra doesn't come here very often. That is good, for I am overwhelmed by his presence."
  --
  When it was dusk he returned to his room and sat down on the small couch. Soon he went into samdhi and in that state began to talk to the Divine Mother. He said: "Mother, what is all this row about? Shall I go there? I shall go if You take me." The Master was to go to a devotee's house. Was it for this that he was asking the Divine Mother's permission?
  Again he spoke to Her, perhaps praying about an intimate disciple: "Mother, please make him stainless. Well, Mother, why have You given him only a particle?" Remaining silent a moment, he said: "Oh, I see. That will be enough for Your work."
  --
  These gentlemen followed the cult of Tantra. The Master knew that one of them indulged in immoral acts in the name of religion. The Tantra rituals, under certain conditions, allow the mixing of men and women devotees. But Sri Ramakrishna regarded all women, even prostitutes, as manifestations of the Divine Mother. He addressed them all as "Mother".
  MASTER (with a smile): "Where is Achalananda? My ideal is different from that of Achalananda and his disciples. As for myself, I look on all women as my mother."
  --
  Ishan intended to retire to a solitary place and practise a special discipline of the Gayatri, through which Brahman is invoked. But the Master said that the Knowledge of Brahman was not possible without the complete destruction of worldliness. Further, he said that it was impossible for a man totally to withdraw his mind from the objects of the senses in the Kaliyuga, when his life was dependent on food. That is why the Master discouraged people from attempting the Vedic worship of Brahman and asked them to worship akti, the Divine Mother, who is identical with Brahman.
  MASTER (to Ishan): "Why do you waste your time simply repeating 'Neti, neti'? Nothing whatsoever can be specified about Brahman, except that It exists.
  --
  One day as I was meditating, my mind wandered away to Rashke's house. He is a scavenger. I said to my mind, 'Stay there, you rogue!' the Divine Mother revealed to me that the men and women in this house were mere masks; inside them was the same Divine Power, Kundalini, that rises up through the six spiritual centres of the body.
  "Is the Primal Energy man or woman? Once at Kamarpukur I saw the worship of Kli in the house of the Lahas. They put a sacred thread.11 on the image of the Divine Mother. One man asked, 'Why have they put the sacred thread on the Mother's person?'
  The master of the house said: 'Brother, I see that you have rightly understood the Mother. But I do not yet know whether the Divine Mother is male or female.'
  "It is said that Mahamaya swallowed iva. When the six centres in Her were awakened, iva came out through Her thigh. Then iva created the Tantra philosophy.

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "What can a man achieve through mere scholarship? What is needed is prayer and spiritual discipline. Gauri of Indesh was both a scholar and a devotee. He was a worshipper of the Divine Mother. Now and then he would be overpowered with spiritual fervour. When he chanted a hymn to the Mother, the pundits would seem like earthworms beside him. I too would be overcome with ecstasy.
  "At first he was a bigoted worshipper of akti. He used to pick up tulsi leaves with a couple of sticks, so as not to touch them with his fingers. (All laugh.) Then he went home. When he came back he didn't behave that way any more. He gave remarkable interpretations of Hindu mythology. He would say that the ten heads of Ravana represented the ten organs. Kumbhakarna was the symbol, of tamas, Ravana of rajas, and Bibhishana of sattva. That was why Bibhishana obtained favour with Rma."
  --
  Coming down to the relative world, he began to talk to the Divine Mother, still standing where he was. "O Mother," he said, "worship has left me, and japa also. Please see, Mother, that I do not become an inert thing. Let my attitude toward God be that of the servant toward the master. O Mother, let me talk about Thee and chant Thy holy name.
  I want to sing Thy glories. Give me a little strength of body that I may move about, that I may go to places where Thy devotees live, and sing Thy name."
  --
  The moon had not yet risen. It was a dark night. The Master, still in an abstracted mood, sat on the small couch in his room and continued his talk with the Divine Mother.
  He said: "Why this special discipline of the Gayatri? Why this jumping from this roof to that? Who told him to do it? Perhaps he is doing it of his own accord. . . . Well, he will practise a little of that discipline."
  The previous day Sri Ramakrishna had discouraged Ishan about Vedic worship, saying that it was not suitable for the Kaliyuga. He had asked Ishan to worship God as the Divine Mother.
  The Master said to M., "Are these all my fancies, or are they real?" M. remained silent with wonder at the Master's intimate relationship with the Divine Mother. He thought She must be within us as well as without. Indeed She must be very near us; or why should the Master speak to Her in a whisper?
  Wednesday, September 26, 1883
  --
  Sri Ramakrishna stood in front of the shrine of Kli and prostrated himself before the Divine Mother. M. followed him. Then the Master sat on the lower floor in front of the shrine room, facing the blissful image, and leaned against a pillar of the natmandir. He wore a red-bordered cloth, part of which was on his shoulder and back. M. sat by his side.
  M: "Since there is no unbroken happiness in the world, why should one assume a body at all? I know that the body is meant only to reap the results of past action. But who knows what sort of action it is performing now? The unfortunate part is that we are being crushed."
  --
  Surrender to the Divine Mother
  MASTER: "Who can ever know God? I don't even try. I only call on Him as Mother. Let Mother do whatever She likes. I shall know Her if it is Her will; but I shall be happy to remain ignorant if She wills otherwise. My nature is that of a kitten. It only cries, 'Mew, mew!' The rest it leaves to its mother. The mother cat puts the kitten sometimes in the kitchen and sometimes on the master's bed. The young child wants only his mother. He doesn't know how wealthy his mother is, and he doesn't even want to know. He knows only, 'I have a mother; why should I worry?' Even the child of the maidservant knows that he has a mother. If he quarrels with the son of the master, he says: 'I shall tell my mother. I have a mother.' My attitude, too, is that of a child."
  --
  M. looked wonderingly at the Master. He said to himself: "Does the Mother Herself dwell in the Master's heart? Is it the Divine Mother who has assumed this human body for the welfare of humanity?"
  Sri Ramakrishna was praying to the Divine Mother: "O Mother! O Embodiment of Om!
  Mother, how many things people say about Thee! But I don't understand any of them. I don't know anything, Mother. I have taken refuge at Thy feet. I have sought protection in Thee. O Mother, I pray only that I may have pure love for Thy Lotus Feet, love that seeks no return. And Mother, do not delude me with Thy world-bewitching maya. I seek Thy protection. I have taken refuge in Thee."
  --
  Adhar had invited the Master to come to his house on the occasion of the Durga Puja festival. It was the third day of the worship of the Divine Mother. When Sri Ramakrishna arrived at Adhar's house, he found Adhar's friend Sarada, Balarm's father, and Adhar's neighbours and relatives waiting for him.
  The Master went into the worship hall to see the evening worship. When it was over, he remained standing there in an abstracted mood and sang in praise of the Divine Mother: Glories of the Divine Mother
  Out of my deep affliction rescue me, O Redeemer!
  --
  The Master went to Adhar's drawing-room on the second floor and took a seat, surrounded by the guests. Still in a mood of divine fervour, he said: "Gentlemen, I have eaten. Now go and enjoy the feast." Was the Master hinting that the Divine Mother had partaken of Adhar's offering? Did he identify himself with the Divine Mother and therefore say, "I have eaten"?
  Then, addressing the Divine Mother, he continued: "Shall I eat, O Mother? Or will You eat? O Mother, the very Embodiment of the Wine of Divine Bliss!" Did the Master look on himself as one with the Divine Mother? Had the Mother incarnated Herself as the Son to instruct mankind in the ways of God? Was this why the Master said, "I have eaten"?
  In that state of divine ecstasy Sri Ramakrishna saw the six centres in his body, and the Divine Mother dwelling in them. He sang a song to that effect.
  Again he sang:
  --
  The fear of the devotees flies away if they but seek shelter at the feet of the Divine Mother. Was that why the Master sang the following song?: I have surrendered my soul at the fearless feet of the Mother; Am I afraid of Death any more?
  Unto the tuft of hair on my head
  --
  "The attainment of the Absolute is called the Knowledge of Brahman. But it is extremely difficult to acquire. A man cannot acquire the Knowledge of Brahman unless he completely rids himself of his attachment to the world. When the Divine Mother was born as the daughter of King Himalaya, She showed Her various forms to Her father.
  The king said, 'I want to see Brahman.' Thereupon the Divine Mother said: 'Father, if that is your desire, then you must seek the company of holy men. You must go into solitude, away from the world, and now and then live in holy company.'
  The many and the One
  --
  "Therefore I prayed to the Divine Mother for pure love only, a love that does not seek any return. I never, asked for occult powers."
  While talking thus, Sri Ramakrishna went into samdhi. He sat there motionless, completely forgetful of the outer world. Then, coming down to the sense world, he sang:
  --
  It was the day of the annual festival of the Sinduriapatti Brahmo Samaj. The ceremony was to be performed in Manilal Mallick's house. The worship hall was beautifully decorated with flowers, wreaths, and evergreens, and many devotees were assembled, eagerly awaiting the worship. Their enthusiasm had been greatly heightened by the news that Sri Ramakrishna was going to grace the occasion with his presence. Keshab, Vijay, Shivanath, and other leaders of the Brahmo Samaj held him in high respect. His God intoxicated state of mind, his intense love of spiritual life, his burning faith, his intimate communion with God, and his respect for women, whom he regarded as veritable manifestations of the Divine Mother, together with the unsullied purity of his character, his complete renunciation of worldly talk, his love and respect for all religious faiths, and his eagerness to meet devotees of all creeds, attracted the members of the Brahmo Samaj to him. Devotees came that day from far-off places to join the festival, for it would give them a chance to get a glimpse of the Master and listen to his inspiring talk.
  Sri Ramakrishna arrived at the house before the worship began, and became engaged in conversation with Vijaykrishna Goswami and the other devotees. The lamps were lighted and the divine service was about to begin.
  --
  MASTER: "I feel very happy when I see Shivanath. He always seems to be absorbed in the bliss of bhakti. Further, a man who is respected by so many surely possesses some divine power. But he has one great defect: he doesn't keep his word. Once he said to me that, he would come to Dakshineswar, but he neither came nor sent me word. That is not good. It is said that truthfulness alone constitutes the spiritual discipline of the Kaliyuga. If a man clings tenaciously to truth he ultimately realizes God. Without this regard for truth, one gradually loses everything. If by chance I say that I will go to the pine-grove, I must go there even if there is no further need of it, lest I lose my attachment to truth. After my vision of the Divine Mother, I prayed to Her, taking a flower in my hands: 'Mother, here is Thy knowledge and here is Thy ignorance. Take them both, and give me only pure love. Here is Thy holiness and here is Thy unholiness. Take them both, Mother, and give me pure love. Here is Thy good and here is Thy evil. Take them both, Mother, and give me pure love. Here is Thy righteousness, and here is Thy unrighteousness. Take them both, Mother, and give me pure love.' I mentioned all these, but I could not say: 'Mother, here is Thy truth and here is Thy falsehood. Take them both.' I gave up everything at Her feet but could not bring myself to give up truth."
  Soon the service began according to the rules of the Brahmo Samaj. The preacher was seated on the dais. After the opening prayer he recited holy texts of the Vedas and was joined by the congregation in the invocation to the Supreme Brahman. They chanted in chorus: "Brahman is Truth, Knowledge, and Infinity. It shines as Bliss and Immortality.

1.15 - LAST VISIT TO KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Prasanna began to talk about Keshab in order to divert the Master's attention. He said: "Keshab is now an altogether different person. Like you, sir, he talks to the Divine Mother. He hears what the Mother says, and laughs and cries."
  When he was told that Keshab talked to the Divine Mother and laughed and cried, the Master became ecstatic. Presently he went into samdhi.
  It was winter and the Master was wearing a green flannel coat with a shawl thrown over it. He sat straight, with his eyes fixed, deep in ecstasy. A long time passed in this way.
  --
  In the mean time Sri Ramakrishna had got down from the couch and was sitting on the floor. Keshab bowed low before the Master and remained in that position a long time, touching the Master's feet with his forehead. Then he sat up. Sri Ramakrishna was still in a state of ecstasy. He muttered to himself. He talked to the Divine Mother.
  Raising his voice, Keshab said: "I am here, sir. I am here." He took Sri Ramakrishna's left hand and stroked it gently. But the Master was in deep samdhi, completely intoxicated with divine love. A stream of words came from his lips as he talked to himself, and the devotees listened to him spellbound.
  --
  (Keshab and the others smile.) That worried me greatly. I prayed to the Divine Mother: 'Mother, see what a fix I am in! Hazra scolds me because I worry about these young men.' Afterwards I asked Bholanath about it. He said to me that such a state of mind is described in the Mahabharata. How else will a man established in samdhi occupy his mind in the phenomenal world, after coming down from samdhi? That is why he seeks the company of devotees endowed with sattva. I gave a sigh of relief when Bholanath told me of the Mahabharata.
  "Hazra is not to blame. During the period of struggle one should follow the method of discrimination-'Not this, not this'-and direct the whole mind to God. But the state of perfection is quite different. After reaching God one reaffirms what formerly one denied. To extract butter you must separate it from the buttermilk. Then you discover that butter and buttermilk are intrinsically related to one another. They belong to the same stuff. The butter is not essentially different from the buttermilk, nor the buttermilk essentially different from the butter. After realizing God one knows definitely that it is He who has become everything. In some objects He is manifested more clearly, and in others less clearly.
  --
  "One looks on God exactly according to one's own inner feeling. Take, for instance, a devotee with an excess of tamas. He thinks that the Divine Mother eats goat. So he slaughters one for Her. Again, the devotee endowed with rajas cooks rice and various other dishes for the Mother. But the sattvic devotee doesn't make any outer show of his worship. People don't even know he is worshipping. If he has no flowers, he worships God with mere Ganges water and the leaves of the bel-tree. His food offering to the Deity consists of sweetened puffed rice or a few candies. Occasionally he cooks a little rice pudding for the Deity
  "There is also another class of devotees, those who are beyond the three gunas. They have the nature of a child. Their worship consists in chanting God's name-just His name.
  --
  "Whenever I hear that you are ill I become extremely restless. After hearing of your last illness I, used to weep to the Divine Mother in the small hours of the morning. I prayed to Her, 'O Mother, if anything happens to Keshab, with whom, then, shall I talk in Calcutta?' Coming to Calcutta, I offered fruits and sweets to the Divine Mother with a prayer for your well-being."
  The devotees were deeply touched to hear of Sri Ramakrishna's love for Keshab and his longing for the Brahmo leader.
  --
  MASTER (to Keshab's mother): "Please pray to the Divine Mother, who is the Bestower of all bliss. She will take away your troubles.
  (To keshab) "Don't spend long hours in the inner apartments. You will sink down and down in the company of women. You will feel better if you hear only talk of God."
  --
  MASTER (to the devotees): " I cannot say such a thing as 'May you be healed.' I never ask the Divine Mother to give me the power of healing. I pray to Her only for pure love.
  Master praises Keshab
  --
  "Yes, it is a strong hedge indeed. If you but, realize God, you won't see the world as unsubstantial. He who has realized God knows that God Himself has become the world and all living beings. When you feed your child, you should feel that you are feeding God. You should look on your father and mother as veritable manifestations of God and the Divine Mother, and serve them as such. If a man enters the world after realizing God, he does not generally keep up physical relations with his wife. Both of them are devotees; they love to talk only of God and pass their time in spiritual conversation.
  They serve other devotees of God, for they know that God alone has become all living beings; and, knowing this, they devote their lives to the service of others."
  --
  MASTER: "The company of holy men, repeating the name of God and singing His glories, and unceasing prayer. I prayed to the Divine Mother: 'Mother, I don't seek knowledge.
  Here, take Thy knowledge, take Thy ignorance. Give me only pure love for Thy Lotus Feet.' I didn't ask for anything else.

1.16 - WITH THE DEVOTEES AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was evening. Sri Ramakrishna was sitting on the small couch in his room, absorbed in meditation on the Divine Mother. The evening worship in the temples began, with the music of gong and conchshell. M. was going to spend the night with the Master.
  Ater a time Sri Ramakrishna asked M. to read from the Bhaktamala, a book about the Vaishnava saints.
  --
  Women as embodiments of the Divine Mother
  "All women are the embodiments of akti. It is the Primal Power that has become women and appears to us in the form of women. It is said in the Adhytma Rmyana that Nrada and others praised Rma, saying: 'O Rma, Thou alone art all that we see as male, and Sita, all that we see as female. Thou art Indra, and Sita is Indrani; Thou art iva and Sita is Sivani; Thou art man, and Sita is woman. What more need I say?
  --
  It was ten o'clock in the morning. Ramlal had finished the daily worship in the Kli temple. The Master went to the temple accompanied by M. Entering the shrine, the Master sat before the image. He offered a flower or two at the feet of the Divine Mother. Then he put a flower on his own head and began to meditate. He sang a song to the Divine Mother:
  Thy name, I have heard, O Consort of iva, is the destroyer of our fear,
  --
  M. had studied a little of the Vednta. He also had read the German philosophers, such as Kant and Hegel, whose writings are only a faint echo of the Vednta. But Sri Ramakrishna did not arrive at his conclusions by reasoning, as do ordinary scholars. It was the Divine Mother of the Universe who revealed the Truth to him. These were the thoughts that passed through M.'s mind.
  A little later Sri Ramakrishna and M. were conversing on the porch west of the Master's room. No one else was there. It was a late winter afternoon, and the sun had not yet gone below the horizon.
  --
  It was evening. Sri Ramakrishna was meditating on the Divine Mother and chanting Her holy name. The devotees also went off to solitary places and meditate on their Chosen Ideals. Evening worship began at the temple garden in the shrines of Kli, Radha-Krishna, and iva.
  It was the second day of the dark fortnight of the moon. Soon the moon rose in the sky, bathing temples, trees, flowers, and the rippling surface of the Ganges in its light. The Master was sitting on the couch and M. on the floor. The conversation turned to the Vednta.
  --
  "I found everything inside the room soaked, as it were, in Bliss-the Bliss of Satchidananda. I saw a wicked man in front of the Kli temple; but in him also I saw the Power of the Divine Mother vibrating.
  "That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that the Divine Mother Herself had become everything-even the cat.
  The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes.
  You must not say anything to him.'
  --
  MASTER: "The whole thing, in a nutshell is that one must develop ecstatic love for Satchidananda. What kind of love? How should one love God? Gauri used to say that one must become like Sita to understand Rma; like Bhagavati, the Divine Mother, to understand Bhagavan, iva. One must practise austerity, as Bhagavati did, in order to attain iva. One must cultivate the attitude of Prakriti in order to realize Purusha-the attitude of a friend, a handmaid, or a mother.
  "I saw Sita in a vision. I found that her entire mind was concentrated on Rma. She was totally indifferent to everything-her hands, her feet, her clothes, her jewels. It seemed that Rma had filled every bit of her life and she could not remain alive without Rma."

1.17 - M. AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The worldly man always has some desire or other, though at times he shows much devotion to God. Once Mathur Babu was entangled in a lawsuit. He said to me in the shrine of Kli, 'Sir, please offer this flower to the Divine Mother.' I offered it unsuspectingly, but he firmly believed that he would attain his objective if I offered the flower.
  "What devotion Rati's mother had! How often she used to come here and how much she served me! She was a Vaishnava. One day she noticed that I ate the food offered at the Kli temple, and that stopped her coming. Her devotion to God was one-sided. It isn't possible to understand a person right away."
  --
  Sri Ramakrishna had vowed to offer green coconut and sugar to Siddhesvari, the Divine Mother, for Rkhl's welfare. He asked M. whether he would pay for the offerings.
  That afternoon the Master, accompanied by M., Rkhl, and some other devotees, set out in a carriage for the temple of Siddhesvari in Calcutta. On the way the offerings were purchased. On reaching the temple, the Master asked the devotees to offer the fruit and sugar to the Divine Mother. They saw the priests and their friends playing cards in the temple. Sri Ramakrishna said: "To play cards in a temple! One should think of God here."
  From the temple the Master went to Jadu Mallick's house. Jadu was surrounded by his admirers, well-dressed dandies. He welcomed the Master.
  --
  "God sports in this world. He is under the control of His devotee. 'Syama, the Divine Mother, is Herself tied by the cord of the love of Her devotee.'
  "Sometimes God becomes the magnet and the devotee the needle, and sometimes the devotee becomes the magnet and God the needle. The devotee attracts God to him.
  --
  "Nangta, the Vedantist, was a man of profound knowledge. The song moved him to tears though he didn't understand its meaning. Padmalochan also wept when I sang the songs of Ramprasad about the Divine Mother. And he was truly a great pundit."
  After the midday meal Sri Ramakrishna rested a few minutes in his room. M. was sitting on the floor. The Master was delighted to hear the music that was being played in the nahabat. He then explained to M. that Brahman alone has become the universe and all living beings.
  --
  He sat on the small couch and engaged in conversation with the Divine Mother.
  MASTER: "I don't even care to know. Mother, may I have pure love for Thy Lotus Feet!
  --
  (To the Divine Mother) "Mother, Thou hast done away with my worship. Please see, Mother, that I don't give up all desire. Mother, the paramahamsa is but a child. Doesn't a child need a mother? Therefore Thou art the Mother and I am the child. How can the child live without the Mother?"
  Sri Ramakrishna was talking to the Divine Mother in a voice that would have melted even a stone. Again he addressed Her, saying: "mere knowledge of Advaita! I spit on it! Thou doest exist as long as Thou dost keep the ego in me. The paramahamsa is but a child. Doesn't a child need a mother?"
  M. sat there speechless and looked at the divine manifestation in the Master. He said to himself: "The Master is an ocean of mercy that knows no motive. He has kept himself in the state of a paramahamsa that he might, as teacher, awaken the spiritual consciousness of myself and other earnest souls."
  --
  "I wanted to know the experiences of Gaurnga and was shown them at Syambazar in our native district. A crowd gathered; they even climbed the trees and the walls; they stayed with me day and night. For seven days I had no privacy whatever. Thereupon I said to the Divine Mother, 'Mother, I have had enough of it.'
  "I am at peace now. I shall have to be born once more. Therefore I am not giving all knowledge to my companions. (With a smile) Suppose I give you all knowledge; will you then come to me again so willingly?
  --
  Sri Ramakrishna stood up. There was silence all around, distrubed only the by the gentle rustling of the pine-needless and the murmuring of the Ganges. The Master went to the Panchavati and then to his room, talking all the while with M. The disciple followed him, fascinated. At the Panchavati Sri Ramakrishan touched with his forehead the raised platform around the banyan-tree. This was the place of his intense spiritual discipline, where he had wept bitterly for the vision of the Divine Mother, where he had held intimate communion with Her, and where he had seen many divine forms.
  The maser and M. passed the cluster of bakul-tress and came to the nahabat. Hazara awas there. The master said to him:" Don't eat too much, and give up this craze for outer cleanliness. People with a craze do not attain Knowledge. Follow conventions only as much as necessary. Don't go to excess." The Master entered his room and sat on the couch.
  --
  "The devotee of the Divine Mother attains dharma and moksha. He enjoys artha and kama as well. Once I saw you in a vision as the child of the Divine Mother. You have both-yoga and bhoga; otherwise your countenance would look dry.
  "The man who renounces all looks dry. Once I saw a devotee of the Divine Mother at the bathing-ghat on the Ganges. He was eating his meal and at the same time worhipping the Mother. He looked on himself as the Mother's child.
  "But it isn't good to have much money. I find that Jadu Mallick is drowned in worldliness. It is because he has too much money. Nabin Niyogi, too, has both yoga and bhoga. I saw him and his son waving the fan before the image of the Divine Mother at the time of the Durga Puja."
  SURENDRA:"Sir, why can't I meditate?"

1.18 - M. AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  On all sides plants and trees were in flower, and the river sparkled in the sunlight of the bright winter's day. The Master bowed once more before the pictures. Then, still chanting the name of the Divine Mother, he got into the carriage, followed by M. and Baburam. The devotees took with them Sri Ramakrishna's woolen shawl, woolen cap, and small bag of spices.
  Sri Ramakrishna was very happy during the trip and enjoyed it like a child. About nine o'clock the carriage stopped at the door of Ishan's house.
  --
  "Listen. I prayed to the Divine Mother for pure love. I said to Her: 'Here is Thy righteousness, here is Thy unrighteousness. Take them both and give me pure love for Thee. Here is Thy purity, here is Thy impurity. Take them both and give me pure love for Thee. O Mother, here is Thy virtue, here is Thy vice. Take them both and give me pure love for Thee.' "
  GOSWAMI: "Yes, sir. That is right."
  --
  It was the day of the new moon, auspicious for the worship of the Divine Mother. At one o'clock in the afternoon Sri Ramakrishna got into a carriage to visit the temple of Kli at Kalighat. He intended to stop at Adhar's house on the way, since Adhar was to accompany him to the temple. While the carriage was waiting near the north porch of the Master's room, M. went to the Master and said, "Sir, may I also go with you?"
  MASTER: "Why?"
  --
  The monk had read of samdhi but had never seen it before. After a few minutes the Master began gradually to come down to the normal plane of consciousness. He said to the Divine Mother: "Mother, I want to be normal. Please don't make me unconscious. I should like to talk to the sdhu about Satchidananda. Mother, I want to be merry talking about Satchidananda."
  The monk was amazed to see the Master's condition and to hear these words. Sri Ramakrishna said to him: "Please do away with your 'I am He'. Let us now keep 'I' and 'Thou' to enjoy the fun."
  --
  In the evening Balarm and the other devotees returned to Calcutta. The Master remained in his room, absorbed in contemplation of the Divine Mother: After a while the sweet music of the evening worship in the temples was heard.
  A little later the Master began to talk to the Mother in a tender voice that touched the heart of M., who was seated on the floor. After repeating, "Hari Om! Hari Om! Om!", the Master said: "Mother, don't make me unconscious with the Knowledge of Brahman.
  --
  (To M.) "That is why I have been telling you not to reason any more. I came from the pine-grove to say that to you. Through too much reasoning your spiritual life will be injured; you will at last become like Hazra. I used to roam at night in the streets, all alone, and cry to the Divine Mother, 'O Mother, blight with Thy thunderbolt my desire to reason!' Tell me that you won't reason any more."
  M: "Yes, sir. I won't reason any more."
  --
  "Everything can be realized simply through love of God. If one is able to love God, one does not lack anything. Kartika and Ganesa were seated near Bhagavati, who had a necklace of gems around Her neck. the Divine Mother said to them, 'I will present this necklace to him who is the first to go around the universe.' Thereupon Kartika, without losing a moment, set out on the peacock, his carrier. Ganesa, on the other hand, in a leisurely fashion went around the Divine Mother and prostrated himself before Her. He knew that She contained within Herself the entire universe. the Divine Mother was pleased with him and put the necklace around his neck. After a long while Kartika returned and found his brother seated there with the necklace on.
  The Master's visions
  --
  The evening worship was over in the temples. The Master returned to his room and sat on the couch, absorbed in meditation on the Divine Mother. M. sat on the floor. There was no one else in the room.
  The Master was in samdhi. He began to come gradually down to the normal plane. His mind was still filled with the consciousness of the Divine Mother. In that state he was speaking to Her like a small child making importunate demands on his mother. He said in a piteous voice: "Mother, why haven't You revealed to me that form of Yours, the form that bewitches the world? I pleaded with You so much for it. But You wouldn't listen to me. You act as You please."
  The voice in which these words were uttered was very touching.
  --
  Master's prayer to the Divine Mother
  The Master was weeping and praying to the Mother in a voice choked with emotion. He prayed to Her with tearful eyes for the welfare of the devotees: "Mother, may those who come to You have all their desires fulfilled! But please don't make them give up everything at once, Mother. Well, You may do whatever You like in the end. If You keep them in the world, Mother, then please reveal Yourself to them now and then.
  --
  MASTER: " the Divine Mother and the earthly mother. It is the Divine Mother who exists in the form of the universe and pervades everything as Consciousness. The earthly mother gives birth to this body. I used to go into samdhi uttering the word 'Ma'. While repeating the word I would draw the Mother of the Universe to me, as it were, like the fishermen casting their net and after a while drawing it in. When they draw in the net they find big fish inside it.
  "Gauri once said that one attains true Knowledge when one realizes the identity of Kli and Gaurnga. That which is Brahman is also akti, Kli. It is That, again, which, assuming the human form, has become Gaurnga."

1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Weeping like a child, he said to the Divine Mother: "O Brahmamayi! O Mother! Why hast Thou done this to me? My arm is badly hurt. (To the devotees) Will I be all right again?"
  They consoled him, as one would a child, and said: "Surely. You will be quite well again."
  --
  Again he said to the Divine Mother: "What wrong have I done, Mother? Do I ever do anything? It is Thou, Mother, who doest everything. I am the machine and Thou art its Operator.
  (To Rkhl, smiling) "See that you don't fall! Don't be piqued and cheat yourself."
  --
  Sri Ramakrishna taught the devotees how to call on the Divine Mother.
  Master's prayer to the Divine Mother MASTER: "I used to pray to Her in this way: 'O Mother! O Blissful One! Reveal Thyself to me. Thou must!' Again, I would say to Her: 'O Lord of the lowly! O Lord of the universe!
  Surely I am not outside Thy universe. I am bereft of knowledge. I am without discipline. I have no devotion. I know nothing. Thou must be gracious and reveal Thyself to me.' "
  --
  "Janaka fenced with two swords, the one of jnna and the other of karma. The sannyasi renounces action; therefore he fences with one sword only, that of knowledge. A householder, endowed with knowledge like Janaka's, can enjoy fruit both from the tree and from the ground. He can serve holy men, entertain guests, and do other things like that. I said to the Divine Mother, 'O Mother, I don't want to be a dry sdhu.'
  "After attaining Brahmajnana one does not have to discriminate even about food. The rishis of olden times, endowed with the Knowledge of Brahman and having experienced divine bliss, ate everything, even pork.
  --
  I am She, the Divine Mother, in whom the illusion of the universe of animate and inanimate things is seen, as in magic, and in whom the universe shines, being the play of Her mind. I am She, the Embodiment of Consciousness, who is the Self of the universe, the only Existence, Knowledge, and Bliss.
  When the Master heard the line, "I am She, the Embodiment of Consciousness", he said with a smile, "Whatever is in the microcosm is also in the macrocosm."
  --
  MASTER: "Gauri used to worship his wife with offerings of flowers. All women are manifestations of the Divine Mother. (To Manilal) Please tell them that little story of yours."
  MANILAL (smiling): "Once several men were crossing the Ganges in a boat. One of them, a pundit, was making a great display of his erudition, saying that he had studied various books-the Vedas, the Vednta, and the six systems of philosophy. He asked a fellow passenger, 'Do you know the Vednta?' 'No, revered sir.' 'The Samkhya and the Patanjala?' 'No, revered sir.' 'Have you read no philosophy whatsoever?' 'No, revered sir.' The pundit was talking in this vain way and the passenger sitting in silence, when a great storm arose and the boat was about to sink. The passenger said to the pundit, 'Sir, can you swim?' 'No', replied the pundit. The passenger said, 'I don't know the Samkhya or the Patanjala, but I can swim.' "
  --
  "Why do people worship virgins? All women are so many forms of the Divine Mother.
  But Her manifestation is greatest in pure-souled virgins.
  --
  "Once I was about to scold Ramlal's mother, but I had to restrain myself. I saw her to be a form of the Divine Mother. I worship virgins because I see in them the Divine Mother. My wife strokes my feet, but I salute her afterwards.
  "You salute me by touching my feet. But had Hriday been here, who would have dared to touch them? He wouldn't have allowed anyone to do it. I have to return your salutes because the Mother has placed me in a state in which I see God in everything.
  --
  Trailokya sang about the Divine Mother:
  O Mother, I hide myself in Thy loving bosom;

1.2.02 - Qualities Needed for Sadhana, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The further method is, - (1) To concentrate in the heart and aspire and (2) to call to the Divine Mother to enter there and purify the mind and vital and unveil the psychic being so that her constant guidance and presence in it may be felt always and (3) to concentrate in the quiet mind and (in the head) open oneself first to the divine force and light which is always above the mind and call to it to descend into the body and the whole being - either of these or both, according to the capacity of the sadhaka.
  Yoga must be done not for oneself or what one can get but for the sake of the Divine and to be united with the Divine.

1.2.04 - Sincerity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.
  One cannot become altogether this at once, but if one aspires at all times to it and calls in always the aid of the Divine Shakti with a true heart and straightforward will, one grows more and more into this consciousness.

1.2.07 - Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
   motives to be destroyed and the divine Truth and the action of the transforming consciousness of the Divine Mother to take their place.
  It [the idea that the sadhana is done by the Divine rather than by oneself] is a truth but a truth that does not become effective for the consciousness until or in proportion as it is realised. The people who stagnate because of it are those who accept the idea but do not realise - so they have neither the force of tapasya nor that of the Divine Grace. On the other hand those who can realise it feel even behind their tapasya and in it the action of the Divine Force.

1.20 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Isn't it natural for a man to love his wife? This is due to the world bewitching my of the Divine Mother of the Universe. A man feels about his wife that he has no one else in the world so near and dear; that she is his very own in life and death, here and hereafter.
  "Again, how much a man suffers for his wife! Still he believes that there is no other relative so near. Look at the sad plight of a husband. Perhaps he earns twenty rupees a month and is the father of three children. He hasn't the means to feed them well. His roof leaks, but he hasn't the wherewithal to repair it. He cannot afford to buy new books for his son. He cannot invest his son with the sacred thread. He begs a few pennies from his different friends.

1.21 - A DAY AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  (To Prankrishna) "The fact is that one must have the 'spiritual eye'. You will develop that eye as soon as your mind becomes pure. Take for instance the Kumari Puja. I worshipped a virgin. The girl, to be sure, had all her human imperfections; still I regarded her as the Divine Mother Herself.
  "On one side is the wife and on the other the son. Love is bestowed on both, but in different ways. Therefore it comes to this, that everything depends upon the mind. The pure mind acquires a new attitude. Through that mind one sees God in this world.
  --
  M. looked at the image of Kli. He saw that the Divine Mother holds in Her two left hands a man's severed head and a sword. With Her two right hands She offers boons and reassurance to Her devotees. In one aspect She is terrible, and in another She is the ever affectionate Mother of Her devotees. The two ideals are harmonized in Her.
  She is compassionate and affectionate to Her devotees: to those who are submissive and helpless. It is also true that She is terrible, the "Consort of Death". She alone knows why She assumes two aspects at the same time.
  --
  "Once I took Vaishnavcharan to Mathur Babu. Now, Vaishnavcharan was a very learned Vaishnava and an orthodox devotee of his sect. Mathur, on the other hand, was a devotee of the Divine Mother. They were engaged in a friendly discussion when suddenly Vaishnavcharan said, 'Kesava is the only Saviour.' No sooner did Mathur hear this than his face became red with anger and he blurted out, 'You rascal!' (All laugh.) He was a Shakta. Wasn't it natural for him to say that? I gave Vaishnavcharan a nudge.
  Harmony of religions
  --
  "After attaining Knowledge you will regard that very wife as the manifestation of the Divine Mother Herself. It is written in the Chandi, 'The Goddess dwells in all beings as the Mother.' It is She who has become your mother.
  "All the women you see are only She, the Divine Mother. That is why I cannot rebuke even Brinde, the maidservant. There are people who spout verses from the scriptures and talk big, but in their conduct they are quite different. Ramprasanna is constantly busy procuring opium and milk for the hathayogi. He says that Manu enjoins it upon man to serve the Sdhu. But his old mother hasn't enough to eat. She walks to the market to buy her own groceries. It makes me very angry.
  Through divine love man transcends his worldly duties "But here you have to consider another thing. When a man is intoxicated with ecstatic love of God, then who is his father or mother or wife? His love of God is so intense that he becomes mad with it. Then he has no duty to perform. He is free from all debts.

1.22 - ADVICE TO AN ACTOR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Why did I stay to watch your performance? I found the rhythm, the music, and the melody all correct. Then the Divine Mother showed me that it was God alone who acted in the performance in the roles of the players."
  ACTOR: "Sir, what is the difference between lust and desire?"
  --
  MASTER (affectionately): "I don't give initiation. If a guru gives initiation he must assume responsibility for the disciple's sin and suffering. the Divine Mother has placed me in the state of a child. Perform the iva Puja as I told you. Come here now and then.
  We shall see what happens later on through the will of God. I asked you to chant the name of Hari at home. Are you doing that?"
  --
  In other words, after the practice of hard spiritual discipline, one or two have the vision of God, through His grace, and are liberated. Then the Divine Mother claps Her hands in joy and exclaims, 'Bravo! There they go!' "
  HARI: "But this play of God is our death."
  --
  SURENDRA: "On returning from the office, as I put away my coat and trousers, I say to the Divine Mother, 'O Mother, how tightly You have bound me to the world!' "
  MASTER: "There are eight fetters with which man is bound: shame; hatred, fear, pride of caste, hesitation, the desire to conceal, and so forth."
  --
  MASTER: "Others learn from the sannyasi's example. That is why such strict rules are prescribed for him. A sannyasi must not look even at the portrait of a woman. What a strict rule! The slaughtering of a black goat is prescribed for the worship of the Divine Mother; but a goat with even a slight wound cannot be offered. A sannyasi must not only not have intercourse with woman; he must not even talk to her"
  VIJAY: "Young Haridas talked with a pious woman. For that reason Chaitanya banished him from his presence."

1.23 - FESTIVAL AT SURENDRAS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was dusk. Sri Ramakrishna was sitting in his room, absorbed in contemplation of the Divine Mother. Now and then he was chanting Her name. Rkhl , Adhar, M., and several other devotees were with him.
  After a while the evening worship began in the temples. Adhar left the room to see the worship.
  --
  Supreme power of dyakti in the relative world "You may feel a thousand times that it is all magic; but you are still under the control of the Divine Mother. You cannot escape Her. You are not free. You must do what She makes you do. A man attains Brahmajnana only when it is given to him by the dyakti, the Divine Mother. Then alone does he see the whole thing as magic; otherwise not.
  "As long as the slightest trace of ego remains, one lives within the jurisdiction of the dyakti. One is under Her sway. One cannot go beyond Her.
  --
  Everything is due to the akti of the Divine Mother.
  "When anyone asked the former manager of the temple garden a great favour, the manager would say, 'Come after two or three days.' He must ask the proprietor's permission.

1.24 - PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER (to M.): "There is no substance whatsoever in the worldly life. The members of Ishan's family are good; so he has some peace here. Suppose his sons had been lewd, disobedient, and addicted to drink and other vices. Then there would have been no end to his troubles. One very seldom comes across such a religious family, in which all the members are devoted to God. I have seen only two or three such families. Generally one finds quarrels, misunderstanding, jealousy, and friction. Besides, there are disease, grief, and poverty in the world. Seeing this condition, I prayed to the Divine Mother, 'O
  Mother, turn my mind at once from the world to God.'
  --
  Still lingering in the state of ecstasy, he said to the Divine Mother: "O Mother, the other day You showed me Pundit Iswar Chandra Vidyasagar. Then I told You that I should like to see another pundit, and so You have brought me here."
  Looking at the pundit, he said: "My child, add a little more to your strength. Practise spiritual discipline a few days more. You have hardly set your foot on the tree, yet you expect to lay hold of a big cluster of fruit. But, of course, you are doing all this for the welfare of others." With these words he bowed his head before the pundit.
  --
  At Kamarpukur I have seen people measuring grain. It lies in a heap. One man keeps pushing grain from the heap toward another man, who weighs it on a scales. So the man who weighs doesn't run short of grain. It is the same with the preacher who has received a commission from God. As he teaches people, the Divine Mother Herself supplies him with fresh knowledge from behind. That knowledge never comes to an end.
  "Can a preacher ever lack knowledge if but once he is favoured with a benign glance from the Divine Mother? Therefore I ask you whether you have received any commission from God."
  HAZRA: "Oh yes, he must have it. (To the pundit) Isn't it true, sir?"
  --
  "By realizing the Divine Mother of the Universe, you will get Knowledge as well as Devotion. You will get both. In bhava samdhi you will see the form of God, and in nirvikalpa samdhi you will realize Brahman, the Absolute Existence-Knowledge-Bliss. In nirvikalpa samdhi ego, name, and form do not exist.
  Devotee's prayer to God
  "A lover of God prays to the Divine Mother: 'O Mother, I am very much afraid of selfish actions. Such actions have desires behind them, and if I perform them I shall have to reap their fruit. But it is very difficult to work in a detached spirit. I shall certainly forget Thee, O Mother, if I involve myself in selfish actions. Therefore I have no use for them.
  May my actions, O Divine Mother, be fewer every day till I attain Thee. May I perform, without attachment to the results, only what action is absolutely necessary for me. May I have great love for Thee as I go on with my few duties. May I not entangle myself in new work so long as I do not realize Thee. But I shall perform it if I receive Thy command. Otherwise not.' "

1.25 - ADVICE TO PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  But then one talks only of God and of Divine Bliss. It is like a drunkard's crying, 'Victory to the Divine Mother!' He can hardly say anything else on account of his drunkenness.
  You can notice, too, that a bee makes an indistinct humming sound after having sipped the honey from a flower.
  --
  MASTER: "Yes, it disappears at times. Then one attains the Knowledge of Brahman and goes into samdhi. I too lose it, but not for all the time. In the musical scale there are seven notes: sa, re, ga, ma, pa, dha, and ni. But one cannot keep one's voice on 'ni' a long time. One must bring it down again to the lower notes. I pray to the Divine Mother, 'Mother, do not give me Brahmajnana.' Formerly believers in God with form used to visit me a great deal. Then the modern Brahmajnanis began to arrive. During that period I used to remain unconscious in samdhi most of the time. Whenever I regained consciousness, I would say to the Divine Mother, 'O Mother, please don't give me Brahmajnana.'"
  God listens to our prayer
  --
  "I used to weep, praying to the Divine Mother, 'O Mother, destroy with Thy thunderbolt my inclination to reason.' "
  PUNDIT: "Then you too had an inclination to reason?"
  --
  "The path of knowledge and discrimination is difficult indeed. Parvati, the Divine Mother, revealed Her various forms to Her father and said, 'Father, if you want Brahmajnana, then live in the company of holy men.'
  "Brahman cannot be described in words. It is said in the Rma Git that Brahman has only been indirectly hinted at by the scriptures. When one speaks about the 'cowherd village on the Ganges', one indirectly states that the village is situated on the bank of the Ganges.
  --
  MASTER: "For many days I cherished the feeling that I was a companion of the Divine Mother. I used to say: 'I am the handmaid of Brahmamayi, the Blissful Mother. O
  companions of the Divine Mother, make me the Mother's handmaid! I shall go about proudly, saying, "I am Brahmamayi's handmaid!"
  Different classes of perfect souls "Some souls realize God without practising any spiritual discipline. They are called nityasiddha, eternally perfect. Those who have realized God through austerity, japa, and the like, are called sadhanasiddha, perfect through spiritual discipline. Again, there are those called kripasiddha, perfect through divine grace. These last may be compared to a room kept dark a thousand years, which becomes light the moment a lamp is brought in.
  --
  With a smile Sri Ramakrishna said to the pundit: "Mani Mallick has been following the tenets of the Brahmo Samaj a long time. You can't convert him to your views. Is it an easy thing to destroy old tendencies? Once there lived a very pious Hindu who always worshipped the Divine Mother and chanted Her name. When the Mussalmans conquered the country, they forced him embrace Islam. They said to him: 'You are now a Mussalman. Say "Allah". From now on you must repeat only the name of Allah.' With great difficulty he repeated the word 'Allah', but every now and then blurted out 'Jagadamba'. At that the Mussalmans were about to beat him. Thereupon he said to them: 'I beseech you! Please do not kill me. I have been trying my utmost to repeat the name of Allah, but our Jagadamba has filled me up to the throat. She pushes out your Allah.' (All laugh.)
  Different paths to suit different tastes
  --
  They came to the temple. Sri Ramakrishna saluted the Divine Mother, touching the ground with his forehead.
  Red hibiscus flowers and vilwa-leaves adorned the Mother's feet. Her three eyes radiated love for Her devotees. Two of Her hands were raised as if to give them boons and reassurance; the other two hands held symbols of death. She was clothed in a sari of Benares silk and was decked with ornaments.
  --
  MASTER (to Balarm's father and the others): "The Bhaktamala is one of the Vaishnava books. It is a fine book. It describes the lives of the various Vaishnava devotees. But it is one-sided. At one place the author found peace of mind only after compelling Bhagavati, the Divine Mother, to take Her initiation according to the Vaishnava discipline.
  "Once I spoke highly of Vaishnavcharan to Mathur and persuaded him to invite Vaishnavcharan to his house. Mathur welcomed him with great courtesy. He fed his guest from silver plates. Then do you know what happened? Vaishnav said in front of Mathur, 'You will achieve nothing whatsoever in spiritual life unless you accept Krishna as your Ideal.' Mathur was a follower of the Sakta cult and a worshipper of the Divine Mother. At once his face became crimson. I nudged Vaishnavcharan.
  "I understand that the Bhagavata also contains some statements like that. I hear that it is said there that trying to cross the ocean of the world without accepting Krishna as the Ideal Deity is like trying to cross a great sea by holding the tail of a dog. Each sect magnifies its own view.
  --
  "The paramahamsa is like a child. He doesn't keep any track of his whereabouts. He sees everything as Brahman. He is indifferent to his own movements. Shivaram went to Hriday's house to see the Durga Puja. He slipped out of the house and wandered away. A passer-by saw the child, who was then only four years old, and asked, 'Where do you come from?' He couldn't say much. He only said the word 'hut'. He was speaking of the big hut in which the image of the Divine Mother was being worshipped. The stranger asked him further, 'Whom are you living with?' He only said the word 'brother'.
  Other traits of a Paramahamsa
  --
  I said to the Divine Mother, 'Mother, shall I too have to pass through such a state?' We all went to see the man. He spoke words of great wisdom to us but behaved like a madman before others. Haladhri followed him a great way when he left the garden.
  After passing the gate he said to Haladhri: 'What else shall I say to you? When you no longer make any distinction between the water of this pool and the water of the Ganges, then you will know that you have Perfect Knowledge.' Saying this he walked rapidly away."
  --
  "Gauri Pundit practised austerity. When he chanted a hymn to the Divine Mother, the other pundits would seem no more than earthworms.
  "Narayan Shastri was not merely a scholar, either. He practised sadhana as well. He studied for twenty-five years without a break. Nyaya alone, he studied for seven years.
  --
  It was dusk. Sri Ramakrishna began to chant the names of the Divine Mother, Krishna, Rma, and Hari. The devotees sat in silence. The Master chanted the names in such sweet tones that the hearts of the devotees were deeply touched. That day Balarm's house was like Navadvip when Chaitanya lived there. On the verandah it was like Navadvip, and in the parlour it was like Vrindvan.
  That same night Sri Ramakrishna was to go to Dakshineswar. Balarm took him into the inner apartments and served him with refreshments. The ladies of the family saluted the Master.

1.26 - FESTIVAL AT ADHARS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Then he sang about the Divine Mother:
  Can everyone have the vision of Syama?
  --
  As Sri Ramakrishna sang the last song he went into samdhi. The devotees sat speechless, gazing at his radiant figure. After some time he regained partial consciousness of the world and began to talk to the Divine Mother.
  The Master said, "Mother, please come down from up there." Did he feel his mind still lingering in the seventh plane of consciousness, the thousand petalled lotus of the Sahasrara? "Please do come down", he said. "Don't torment me that way. Be still, Mother, and sit down.
  --
  MASTER: "He doesn't believe in akti, the Divine Mother. If one assumes a human body, one must recognize Her."
  HAZRA: "Narendra says: 'If I believed in akti, all would follow me. Therefore I cannot.'"
  MASTER: "But it is not good for him to go to the extreme of denying the Divine Mother.
  He is now under akti's jurisdiction. Even a judge, while giving evidence in a case, comes down and stands in the witness-box.
  --
  M: "Yes, sir. A little. You have kept it to preserve your body, and to enjoy divine love in the company of the devotees and impart spiritual knowledge to them. Further, you have kept this trace of ego by praying to the Divine Mother for it."
  MASTER: "No. I have not kept it. It is God Himself who has left it in me. Can you tell me how I appear in the state of samdhi?"

1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  After the kirtan, Sri Ramakrishna resumed his seat. With great feeling he began to sing of the Divine Mother, his eyes turned upward:
  O Mother, ever blissful as Thou art,
  --
  Sri Ramakrishna was sitting on his couch. He was in a spiritual mood, absorbed in contemplation of the Divine Mother. Now and then he chanted Her hallowed name. Adhar was sitting on the floor. M. and Niranjan, too, were there. Sri Ramakrishna began to talk to Adhar.
  MASTER: "What! You have come just now! We have had so much kirtan and dancing.
  --
  MASTER (to M. and Niranjan): "Hazra said to me, 'Please pray to the Divine Mother for Adhar, that he may secure the job.' Adhar made the same request to me. I said to the Mother: 'O Mother, Adhar has been visiting You. May he get the job if it pleases You.' But at the same time I said to Her: 'How small-minded he is! He is praying to You for things like that and not for Knowledge and Devotion.'
  (To Adhar) "Why did you dance attendance on all those small-minded people? You have seen so much; you have heard so much!
  --
  "In leading the worldly life one has to humour mean-minded people and do many such things. After the attainment of my exalted state, I noticed how things were around me and said to the Divine Mother, 'O Mother! Please change the direction of my mind right now, so that I may not have to flatter rich people.'
  (To Adhar) "Be satisfied with the job you have. People hanker after a post paying fifty or a hundred rupees, and you are earning three hundred rupees! You are a deputy magistrate. I saw a deputy magistrate at Kamarpukur. His name was Ishwar Ghosha! He had a turban on his head. Men's very bones trembled before him. I remember having seen him during my boyhood. Is a deputy magistrate a person to be trifled with?
  --
  "God is not only inside us; He is both inside and outside. the Divine Mother showed me in the Kli temple that everything is Chinmaya, the Embodiment of Spirit; that it is She who has become all this the image, myself, the utensils of worship, the door-sill, the marble floor. Everything is indeed Chinmaya.
  "The aim of prayer, of spiritual discipline, of chanting the name and glories of God, is to realize just that. For that alone a devotee loves God. These youngsters are on a lower level; they haven't yet reached a high spiritual state. They are following the path of bhakti. Please don't tell them such things as 'I am He'."
  --
  Sri Ramakrishna said with a smile: "O Mother, make me mad! God cannot be realized through knowledge and reasoning, through the arguments in the scriptures." He had been pleased with the singing of the musician from Konnagar and said to him humbly: "Please sing about the Divine Mother. Please - one song."
  MUSICIAN: "You must excuse me, sir."
  --
  Then he said to the musician: "My dear sir, you are a child of the Divine Mother. She dwells in all beings. Therefore I have every right to enforce my demand. A farmer said to his guru, 'I shall get my mantra from you by beating you, if I have to.' "
  MUSICIAN (smiling): "By a shoe-beating?"
  --
  Sri Ramakrishna, still in an ecstatic mood, was talking to the Divine Mother.
  MASTER: "Mother, is it You or I? Do I do anything? No. no! It is You.
  --
  After Narendra and several other devotees had saluted the Master and left for Calcutta, Sri Ramakrishna returned to his room. He was absorbed in meditation on the Divine Mother and was chanting Her holy name.
  Master at Jadu's garden

1.3.5.01 - The Law of the Way, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
   change and are hostile. Aloof, slow to arrive, far-off and few and brief in their visits are the Bright Ones who are willing or permitted to succour. Each step forward is a battle. There are precipitous descents, there are unending ascensions and ever higher peaks upon peaks to conquer. Each plateau climbed is but a stage on the way and reveals endless heights beyond it. Each victory thou thinkest the last triumphant struggle proves to be but the prelude to a hundred fierce and perilous battles... But thou sayest God's hand will be with me and the Divine Mother near with her gracious smile of succour? And thou knowest not then that God's grace is more difficult to have or to keep than the nectar of the Immortals or Kuvera's priceless treasures? Ask of His chosen and they will tell thee how often the Eternal has covered his face from them, how often he has withdrawn from them behind his mysterious veil and they have found themselves alone in the grip of Hell, solitary in the horror of the darkness, naked and defenceless in the anguish of the battle. And if his presence is felt behind the veil, yet is it like the winter sun behind clouds and saves not from the rain and snow and the calamitous storm and the harsh wind and the bitter cold and the grey of a sorrowful atmosphere and the dun weary dullness. Doubtless the help is there even when it seems to be withdrawn, but still is there the appearance of total night with no sun to come and no star of hope to pierce the blackness. Beautiful is the face of the
  Divine Mother, but she too can be hard and terrible. Nay, then, is immortality a plaything to be given lightly to a child or the divine life a prize without effort or the crown for a weakling?

1.44 - Demeter and Persephone, #The Golden Bough, #James George Frazer, #Occultism
  between Demeter and Persephone, the Divine Mother and daughter
  personifying the corn in its double aspect of the seed-corn of last

15.01 - The Mother, Human and Divine, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   In our human frailty we regard the Divine Mother as mother only, forgetting that she is also divine. We are apt to seize exclusively the last term of the great Name and ignore the other term which is equally important. We demand from her the same reactions of motherly love as we expect from a human mother. Our love for her is human, human in the ignorant wayfull of passion and craving, hunger for appropriation, considering her as nothing else than food for our egoistic desires.
   She is the mother indeed, but the Divine Mother. She wishes us to come to her in the divine way and not in the human way. For it is in the divine way that we rise to our highest and deepest stature and receive her fully and integrally, enjoy the plenitude of the delight in her Grace. A human way ties us down to the littlenesses and smallnesses of the human feeling. The human approach is more often than not that of a spoilt child. If there is one drop of true love at the bottom of the heart, the amount of ignorance and turbidity in which that is sunk is colossal. The dirt smears us and is cast upon the object of our love too.
   And yet she is the mother in being the Divine. She is divine not in the sense that she is afar and aloof, cold and indifferent like the transcendent Brahman. Indeed, the Divine Mother is more motherly than the human mother can be. The human mother is only a faint echo, a far-off shadow, at times a travesty of the true Mother in the archetypal world.
   the Divine Mother even in being transcendent leans down to our human dimensions, becomes one of us, is within us as our own self and with us as comrade and guide. She takes us by the hand, and if we only allow it, teaches us how to transcend the little humanity we are made of and grow into her own nature and substance through the miracle of her loveif our love responds to it adequately.
   It is only by remembering her twofold truth, the two arms of her love with which she enfolds us and cherishes us that we can hope to be her true children.

15.07 - Souls Freedom, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of he sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass through the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.2
   Rigveda, V, 2.4.

1929-04-21 - Visions, seeing and interpretation - Dreams and dreaml and - Dreamless sleep - Visions and formulation - Surrender, passive and of the will - Meditation and progress - Entering the spiritual life, a plunge into the Divine, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  The two beings who were always appearing and speaking to Jeanne dArc would, if seen by an Indian, have a quite different appearance; for when one sees, one projects the forms of ones mind. To what you see you give the form of that which you expect to see. If the same being appeared simultaneously in a group where there were Christians, Buddhists, Hindus, Shintoists, it would be named by absolutely different names. Each would say, in reference to the appearance of the being, that he was like this or like that, all differing and yet it would be one and the same manifestation. You have the vision of one in India whom you call the Divine Mother, the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy, and others would give other names. It is the same Force, the same Power, but the images made of it are different in different faiths.
  What is the place of training or discipline in surrender? If one surrenders, can he not be without discipline? Does not discipline sometimes hamper?

1936 08 21p, #Prayers And Meditations, #The Mother, #Integral Yoga
   The Prayers are mostly written in an identification with the earth-consciousness. It is Mother in the lower nature addressing the Mother in the higher nature, the Mother herself carrying on the Sadhana of the earth-consciousness for the transformation, praying to herself above from whom the forces of transformation come. This continues till the identification of the earth-consciousness and the higher consciousness is effected. The word notre is general, I believe, referring to all born into the earth-consciousness it does not mean the Mother of the Divin Matre and myself. It is the Divine who is always referred to as Divin Matre and Seigneur. There is the Mother who is carrying on the Sadhana and the Divine Mother, both being one but in different poises, and both turn to the Seigneur or Divine Master. This kind of prayer from the Divine to the Divine you will find also in the Ramayana and the Mahabharata.
   21 August 1936

1938 08 17p, #Prayers And Meditations, #The Mother, #Integral Yoga
   There are many who hold the view that she was human but now embodies the Divine Mother and her Prayers, they say, explain this view. But, to my mental conception, to my psychic being, she is the Divine Mother who has consented to put on her the cloak of obscurity and suffering and ignorance so that she can effectively lead ushuman beingsto Knowledge and Bliss and Ananda and to the Supreme Lord.
   The Divine puts on an appearance of humanity, assumes the outward human nature in order to tread the path and show it to human beings, but does not cease to be the Divine. It is a manifestation that takes place, a manifestation of a growing divine consciousness, not human turning into divine. The Mother was inwardly above the human even in childhood, so the view held by many is erroneous.

1951-05-07 - A Hierarchy - Transcendent, universal, individual Divine - The Supreme Shakti and Creation - Inadequacy of words, language, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   Dont you know that there are three principles: the transcendent, the universal and the individual or personal? No?the transcendent which is above creation, at the origin of creation; the universal which is the creation, and the individual which is self-explanatory. There is a transcendent Divine, a universal Divine and an individual Divine. That is, one may put oneself in contact with the divine Consciousness within oneself, in the universe and, beyond all forms, in the transcendent. So these three aspects are also the three aspects of the Divine Mother: transcendent, universal and individual. Do you know the flower I have called Transformation?1 Yes. You know it has four petals. Well, these four petals are arranged like a cross: one at the top which represents the transcendent; two on each side, the universal; and one at the bottom, the individual.
   The petal at the top is divided into two.
  --
   the Divine Mother is the divine Shakti, that is, the creative Force. She is identified with the cosmos. How can she have a transcendent aspect?
   But perhaps the Divine Mother was there before the creation! She must certainly have existed before the creation, for she cannot be her own product. If it is she who has created, she must have existed before the creation, otherwise she could never have created.
   She existed in the Supreme, then, before the creation?
   In the Supreme. It is a little difficult to speak of within and without when one is outside all forms! If you like, say that she is a movement of the Supreme (if that makes you understand better) or an action of the Supreme or a state of the Supreme, a mode You may say what you like, what most gives you an understanding of the thing. You see, the human mind likes to cut things into little bits. I am going to tell you a little story meant for children. The Supreme, having decided to create a universe, took a certain inner attitude which corresponded with the inner manifestation (unexpressed) of the Divine Mother, the supreme Shakti. At the same time, he did this with the intention of its being the mode of creation of the universe he wanted to create, the creative power of the universe. Hence, first of all, he had to conceive the possibility of the Divine Mother in order that this divine Mother could conceive the possibility of the universe. You are following? I tell you once again that it is not quite like that, but after all, it is meant for childish minds. So, we may very well say that there is a transcendent Divine Mother, that is, independent of her creation. She may have been conceived, formed (whatever you like) for the creation, with the purpose of creation, but she had to exist before the creation to be able to create, else how could she have created? That is the transcendent aspect, and note that this transcendent aspect is permanent. We speak as though things had unfolded in time at a date which could be fixed: the first of January 0000, for the beginning of the world, but it is not quite like that! There is constantly a transcendent, constantly a universal, constantly an individual, and the transcendent, universal and individual are co-existent. That is, if you enter into a certain state of consciousness, you can at any moment be in contact with the transcendent Shakti, and you can also, with another movement, be in contact with the universal Shakti, and be in contact with the individual Shakti, and all this simultaneously that does not unfold itself in time, it is we who move in time as we speak, otherwise we cannot express ourselves. We may experience it but we can express it only by saying one word after another. (Unfortunately, one cannot say all the words at the same time; if one could say them all at the same time, that would be a little more like the truth.)
   Finally, all that is said, all that has been said, all that will be said, is always only an extremely clumsy and limited way of expressing something which may be lived but which cannot be described. And there is a moment, when one lives the thing, in which one sees that the same thing can be expressed almost with the same exactness or the same truth in religious language, mystical language, philosophic language and materialistic language and that from the point of view of the lived truth, it makes very little difference. It is only when one is in the mental consciousness that one thing seems true to you and another does not seem true; but all these are only ways of expression. The experience carries in itself its absolute, but words cannot describe itone may choose one language or another to express oneself, and with just a very little precaution, one can always say something approaching the Truth in all instances.

1953-04-29, #Questions And Answers 1953, #The Mother, #Integral Yoga
   The beings who were always appearing and speaking to Jeanne dArc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of ones mind. You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths.
   Questions and Answers 1929-1931 (21 April 1929)

1953-11-25, #Questions And Answers 1953, #The Mother, #Integral Yoga
   One day God decided to exteriorise himself, objectivise himself, in order to have the joy of knowing himself in detail. So, first of all, he emanated his consciousness (that is to say, he manifested his consciousness) by ordering this consciousness to realise a universe. This consciousness began by emanating four beings, four individualities which were indeed altogether very high beings, of the highest Reality. They were the being of consciousness, the being of love (of Ananda rather), the being of life and the being of light and knowledge but consciousness and light are the same thing. There we are then: consciousness, love and Ananda, life and truthtruth, thats the exact word. And naturally, they were supremely powerful beings, you understand. They were what are called in that tradition the first emanations, that is, the first formations. And each one became very conscious of its qualities, its power, its capacities, its possibilities, and, suddenly forgot each in its own way that it was only an emanation and an incarnation of the Supreme. And so this is what happened: when light or Consciousness separated from the divine Consciousness, that is, when it began to think it was the divine Consciousness and that there was nothing other than itself, it suddenly became obscurity and inconscience. And when Life thought that all life was in itself and that there was nothing else but its life and that it did not depend at all upon the Supreme, then its life became death. And when Truth thought that it contained all truth, and that there was no other truth than itself, this Truth became falsehood. And when love or Ananda was convinced that it was the supreme Ananda and that there was no other than itself and its felicity, it became suffering. And that is how the world, which was to have been so beautiful, became so ugly. Now, that consciousness (if you like to call it the Divine Mother, the Supreme Consciousness), when she saw this she was very disturbed, you may be sure, she said to herself: This has really not succeeded. So she turned back to the Divine, to God, the Supreme, and she asked him to come to her aid. She said to him: This is what has happened. Now what is to be done? He said: Begin again, but try to manage in such a way that the beings do not become so independent! They must remain in contact with you, and through you with me. And it was thus that she created the gods, who were quite docile and not so proud, and who began the creation of the world. But as the others had come before them, at every step the gods met the others. And it was in this way that the world changed into a battlefield, a place of war, strife, suffering, darkness and all the rest, and for each new creation the gods had to fight with the others who had gone ahead: they had preceded them, they had plunged headlong into matter; and they had created all this disorder and the gods had to put straight all this confusion. That is where the gods came from. They are the second emanations.
   Mother, the first four who changed, was it by chance or was it deliberately?

1953-12-09, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Mother, suffering comes from ignorance and pain, but what is the nature of the suffering and pain the Divine Mother feels for her children the Divine Mother in Savitri?
   It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance. This has been said in all kinds of forms, in all kinds of religions, and they have spoken very often of the divine Sacrifice, but from a certain point of view it is true. It is a voluntary sacrifice, but it is true: giving up a state of perfect consciousness, perfect bliss, perfect power in order to accept the state of ignorance of the outer world so as to pull it out of that ignorance. If this state were not accepted, there would be no contact with it. No relation would be possible. And this is the reason of the incarnations. Otherwise, there would be no necessity. If the divine consciousness and divine force could work directly from the place or state of their perfection, if they could work directly on matter and transform it, there would be no need to take a body like mans. It would have been enough to act from the world of Truth with the perfect consciousness and upon consciousness. In fact that acts perhaps but so slowly that when there is this effort to make the world progress, make it go forward more rapidly, well, it is necessary to take on human nature. By taking the human body, one is obliged to take on human nature, partially. Only, instead of losing ones consciousness and losing contact with the Truth, one keeps this consciousness and this Truth, and it is by joining the two that one can create exactly this kind of alchemy of transformation. But if one did not touch matter, one could do nothing for it.

1954-08-25 - Ananda aspect of the Mother - Changing conditions in the Ashram - Ascetic discipline - Mothers body, #Questions And Answers 1954, #The Mother, #Integral Yoga
  There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realisation,most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divinest Life and even now supports from its secrecies the work of all the other Powers of the universe.
  Sweet Mother, what Personality is this and when will she manifest?
  --
  But, you see, the description here you have only to take the book and re-read the last description, thats all. It is a very exact picture of the condition people are in. Thats on the last page the description of the physical, the description of the mind, of the vital, all that is here; besides, he gives it very often, doesnt he? (Long silence. Mother takes the book and looks for the paragraph.) Here it is, in this paragraph: But be on your guard and do not try to understand and judge the Divine Mother by your little earthly mind that loves to subject even the things that are beyond it to its own norms and standards, its narrow reasonings and erring impression, its bottomless aggressive ignorance and its petty self-confident knowledge. This you may re-read from time to time, it will bring you back to your good see.
  There we are. Is that all? Nothing more to ask? Nobody has anything to ask? Whoever wants to speak this evening may do so. (To a child) You have nothing to say? Nor you? No one? Nobody is saying a word!

1955-06-15 - Dynamic realisation, transformation - The negative and positive side of experience - The image of the dry coconut fruit - Purusha, Prakriti, the Divine Mother - The Truth-Creation - Pralaya - We are in a transitional period, #Questions And Answers 1955, #The Mother, #Integral Yoga
  object:1955-06-15 - Dynamic realisation, transformation - The negative and positive side of experience - The image of the dry coconut fruit - Purusha, Prakriti, the Divine Mother - The Truth-Creation - Pralaya - We are in a transitional period
  class:chapter
  --
  In the ordinary case, of the ordinary being and ordinary life, the Purusha is subjected to Prakriti, to the external Nature, he is her slave. So Sri Aurobindo says that it is not enough to free oneself from this slavery. He begins that way: it is not enough to free oneself from the slavery; he must keep his allegiance, but instead of obeying Prakriti, he must obey the Divine Mother; that is, instead of obeying something which is lower than himself, he must obey what is higher. That is the sentence: transfer his allegiance from this to that.
  Do you understand? No? Ah, it is probably someone who wrote to him saying that he wanted his Purusha to be completely free from allegiance to Prakriti. So he answered: No, thats not enough; if you free it, it is only half the work; your allegiance must be there, but instead of being related to Prakriti, it must exist for the Divine Mother. And then later he explains the difference. There is an entire passage there in which he says that the Divine Mother should not be identified with Prakriti. Naturally there is something of the Divine Mother there, because something of the Divine Mother is behind everything. But one must not think that Prakriti is the Divine Mother.
  (Nolini) It is the negative and positive sideas Tara askedof allegiance to Prakriti.
  Allegiance to Prakriti, yes, its true. To get rid of this allegiance to Prakriti is the negative side of the development; one frees himself from his allegiance to Prakriti, but one must take a step further and have the positive side of being surrendered to the Divine Mother.
  The last sentence: in the Truth-Creation the law is that of a constant unfolding without any Pralaya. What is this constant unfolding?

2.01 - AT THE STAR THEATRE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Rkhl had been staying at Vrindvan with Balarm. At first he had written excited letters praising the holy place. He had written to M.: "It is the best of all places. Please come here. The peacocks dance around, and one always hears and sees religious music and dancing. There is an unending flow of divine bliss." But then Rkhl had been laid up with an attack of fever. Sri Ramakrishna was very much worried about him and vowed to worship the Divine Mother for his recovery. So he began to talk about Rkhl.
  MASTER: "Rkhl had his first religious ecstasy while sitting here massaging my feet. A Bhagavata scholar had been expounding the sacred book in the room. As Rkhl listened to his words, he shuddered every now and then. Then he became altogether still.
  --
  "I have taken a vow to worship the Divine Mother when he recovers. You see, he has renounced his home and relatives and completely surrendered himself to me. It was I who sent him to his wife now and then. He still had a little desire for enjoyment.
  (Pointing to M,) "Rkhl has written him from Vrindvan that it is a grand place-the peacocks dance around. Now let the peacock's take care of him. He has really put me in a fix.
  --
  "Why do people bow before a samkhachila? When Kamsa was about to kill the Divine Mother, She Hew away taking the form of a samkhachila. So even now people salute the bird.
  "An Englishman arrived at the cantonment of Chanak. The sepoys saluted him. Koar Singh explained to me: 'India is under the rule of the English. Therefore one should salute an Englishman.
  --
  "A man had a tub of dye. Such was its wonderful property that people could dye their clothes any colour they wanted by merely dipping them in it. A clever man said to the owner of the tub, 'Dye my cloth the colour of your dye-stuff.' (All laugh.) "Why should I be one-sided? The idea that the people of a particular sect will not come to me does not frighten me. I don't care a bit whether people come to me or not. The thought of keeping anyone under my control never crosses my mind. Adhar Sen asked me to ask the Divine Mother for a big position for him, but he didn't get it. If that makes him think differently about me, what do I care?
  "Once at Keshab's house I found myself in a new mood. The Brahmos always speak of the Impersonal; therefore I said to the Divine Mother in an ecstatic mood: 'Mother, please don't come here. They don't believe in Your forms.'"
  Radhika Goswami listened to these words of the Master against sectarianism and remained silent.
  --
  With folded hands the Master prayed to the Divine Mother: "O Mother! O Divine Mother!
  O Brahmamayi!"
  --
  absorbed in divine fervour. He said to the Divine Mother: "Mother, that I should first speak and You then act-oh, that's nonsense! What is the meaning of talk? It is nothing but a sign. One man says, 'I shall eat.' Again, another says, 'No! I won't hear of it.' Well, Mother, suppose I had said I would not eat; wouldn't I still feel hungry? Is it ever possible that You should listen only when one prays aloud and not when one feels an inner longing? You are what You are. Then why do I speak? Why do I pray? I do as You make me do. Oh, what confusion! Why do You make me reason?"
  As Sri Ramakrishna was thus talking to God, the devotees listened wonder-struck to his words. The Master's eyes fell upon them.
  --
  "I vowed to the Divine Mother that I would kill myself if I did not see God. I said to Her: 'O Mother, I am a fool. Please teach me what is contained in the Vedas, the Puranas, the Tantras, and the other scriptures.' The Mother said to me, 'The essence of the Vednta is that Brahman alone is real and the world illusory.'The Satchidananda Brahman described in the Vedas is the Satchidananda iva of the Tantra and the Satchidananda Krishna of the Purana. The essence of the Git is what you get by repeating the word ten times. It is reversed into 'tagi', which indicates renunciation.
  "After the realization of God, how far below lie the Vedas, the Vednta, the Purana, the Tantra! (To Hazra) I cannot utter the word 'Om' in samdhi. Why is that? I cannot say 'Om' unless I come down very far from the state of samdhi.
  --
  "Radha was mad with prema, ecstatic love of God. But there is also the madness of bhakti. Hanuman's was such. When he saw Sita entering the fire he was going to kill Rma. Then, too, there is the madness of Knowledge. I once saw a Jnni behaving like a madman. He came here very soon after the temple garden was dedicated. People said he belonged to the Brahmo Sabha of Rammohan Roy. He had a torn shoe on one foot, a stick in one hand, and a potted mango-plant in the other. After a dip in the Ganges he went to the Kli temple where Haladhri was seated. With great fervour he began to chant a hymn to the Divine Mother. Then he went up to a dog, held it by the ear, and ate some of its food. The dog didn't mind. Just at that time I too was about to experience the state of divine madness. I threw my arm around Hriday's neck and said, 'Oh, Hride! Shall I too fall into that plight?'
  Master's God-intoxicated condition
  --
  MASTER: "It is all due to the grace of the Divine Mother."
  The Chaitanyalila was about to be performed. It was a play about the early life of Sri Chaitanya, who was also known as Nimai, Gaur, Gora, and Gaurnga. The curtain rose; the attention of the audience was fixed on the stage.

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But it is evident that whatever the posture taken or relation formed in any individual nodus of Purusha-Prakriti, the Being is in a fundamental cosmic relation lord or ruler of its nature: for even when it allows Nature to have its own way with it, its consent is necessary to support her workings. This comes out in its fullest revelation in the third aspect of the Reality, the Divine Being who is the master and creator of the universe. Here the supreme Person, the Being in its transcendental and cosmic consciousness and force, comes to the front, omnipotent, omniscient, the controller of all energies, the Conscious in all that is conscient or inconscient, the Inhabitant of all souls and minds and hearts and bodies, the Ruler or Overruler of all works, the Enjoyer of all delight, the Creator who has built all things in his own being, the All-Person of whom all beings are personalities, the Power from whom are all powers, the Self, the Spirit in all, by his being the Father of all that is, in his Consciousness-Force the Divine Mother the Friend of all creatures, the All-blissful and All-beautiful of whom beauty and joy are the revelation, the All-Beloved and All-Lover. In a certain sense, so seen and understood, this becomes the most comprehensive of the aspects of the Reality, since here all are united in a single formulation; for the Ishwara is supracosmic as well as intracosmic; He is that which exceeds and inhabits and supports all individuality; He is the supreme and universal Brahman, the Absolute, the supreme Self, the supreme Purusha.8 But, very clearly, this is not the personal God of popular religions, a being limited by his qualities, individual and separate from all others; for all such personal gods are only limited representations or names and divine personalities of the one Ishwara. Neither is this the Saguna Brahman active and possessed of qualities, for that is only one side of the being of the Ishwara; the Nirguna immobile and without qualities is another aspect of His existence. Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.
  8 Gita.
  --
  Self, or to the too anthropomorphic character our conceptions attach to the Supreme Being as Ruler. It is evident that we are looking at an Infinite of which the Self-Power is capable of many movements, all of them valid. If we look again more largely and take account of both the impersonal and the personal truth of things as one truth, if in that light, the light of personality in impersonality, we see the biune aspect of Self and Self-Power, then in the Person Aspect a dual Person emerges, Ishwara-Shakti, the Divine Self and Creator and the Divine Mother and Creatrix of the universe; there becomes apparent to us the mystery of the masculine and feminine cosmic Principles whose play and interaction are necessary for all creation. In the superconscient truth of the Self-Existence these two are fused and implied in each other, one and indistinguishable, but in the spiritual-pragmatic truth of the dynamism of the universe, they emerge and become active; the Divine Mother Energy as the universal creatrix, Maya, Para-Prakriti, Chit-Shakti, manifests the cosmic Self and Ishwara and her own self-power as a dual principle; it is through her that the Being, the Self, the Ishwara, acts and he does nothing except by her; though his Will is implicit in her, it is she who works out all as the supreme Consciousness-Force who holds all souls and beings within her and as executive Nature; all exists and acts according to Nature, all is the Consciousness-Force manifesting and playing with the Being in millions of forms and movements into which she casts his existence. If we draw back from her workings, then all can fall into quiescence and we can enter into the silence, because she consents to cease from her dynamic activity; but it is in her quiescence and silence that we are quiescent and cease. If we would affirm our independence of
  Nature, she reveals to us the supreme and omnipresent power of the Ishwara and ourselves as beings of his being, but that power is herself and we are that in her supernature. If we would realise a higher formation or status of being, then it is still through her, through the Divine Shakti, the Consciousness-Force of the Spirit that it has to be done; our surrender must be to the Divine Being through the Divine Mother for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentality. Thus we see that there is no contradiction or incompatibility between these three aspects of Existence, or between them in their eternal status and the three modes of its Dynamis working in the universe. One Being, one Reality as Self bases, supports, informs, as Purusha or Conscious Being experiences, as Ishwara wills, governs and possesses its world of manifestation created and kept in motion and action by its own Consciousness-Force or Self-Power, - Maya, Prakriti, Shakti.
  A certain difficulty arises for our mind in reconciling these different faces or fronts of the One Self and Spirit, because we are obliged to use abstract conceptions and defining words and ideas for something that is not abstract, something that is spiritually living and intensely real. Our abstractions get fixed into differentiating concepts with sharp lines between them: but the Reality is not of that nature; its aspects are many but shade off into each other. Its truth could only be rendered by ideas and images metaphysical and yet living and concrete, - images which might be taken by the pure Reason as figures and symbols but are more than that and mean more to the intuitive vision and feeling, for they are realities of a dynamic spiritual experience. The impersonal truth of things can be rendered into the abstract formulas of the pure reason, but there is another side of truth which belongs to the spiritual or mystic vision and without that inner vision of realities the abstract formulation of them is insufficiently alive, incomplete. The mystery of things is the true truth of things; the intellectual presentation is only truth in representation, in abstract symbols, as if in a cubist art of thought-speech, in geometric figure. It is necessary in a philosophic inquiry to confine oneself mostly to this intellectual presentation, but it is as well to remember that this is only the abstraction of the Truth and to seize it completely or express it completely there is needed a concrete experience and a more living and full-bodied language.

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Once it seems the Divine Mother came to Ramakrishna with a golden body, and told him to take it. But he said, "No. I don't want it," and then later he said: "Suppose I kept it, then all people would rush to me."
   Sri Aurobindo: Was he afraid of that? In Ramakrishna you find clear intuition, and revelations of the higher order within a limited area, they are not of the universal kind. In this Yoga one has to go beyond conventional ideas and also to have a mind which is elastic.
  --
   Disciple: And we are supposed or expected to do everything for you and the Divine Mother. But in our nature we are full of ego and ignorance. So our surrender is also full of ego.
   Sri Aurobindo: But you are supposed to make the surrender without the ego-sense. The law is that you should get rid of attachment and desire in your surrender.

2.02 - THE DURGA PUJA FESTIVAL, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  SRI RAMAKRISHNA had come to Calcutta. It was the first day of the Durga Puja, the great religious festival, and the Hindus of the metropolis were celebrating it. The Master intended to visit the image of the Divine Mother at Adhar's house. He also wanted to see Shivanath, the Brahmo devotee.
  It was about midday. Umbrella in hand, M. was pacing the footpath in front of the Brahmo Samaj temple. Two hours had passed but the Master had not yet appeared. Now and then M. sat down on the steps of Dr. Mahalnavish's dispensary and watched the joy and mirth of the people, young and old, who were celebrating the Puja.
  --
  Sri Ramakrishna was about to depart. The Brahmo devotees bowed low before him and he returned their salute. Then, getting into the carriage, he set out for Adhar's house to see the image of the Divine Mother.
  Sunday, September 28, 1884
  It was the day of the Mahshtami, the most auspicious day of the worship of Durga, the Divine Mother. At Adhar's invitation Sri Ramakrishna had come to Calcutta to see the holy image at his house. Before going there he went to Ram's. Many devotees, including Narendra, Baburam, M., Niranjan, Vijay, Kedr, Ram, and Surendra, were present.
  Balarm and Rkhl were still at Vrindvan.
  --
  Speaking to himself in that ecstatic state, he repeated the name of God. He said: "Satchidananda! Satchidananda! Satchidananda! Shall I repeat that? No, it is the day of the Divine Mother, the Giver of the bliss of divine inebriation. O Mother, full of the bliss of divine inebriation! Sa, re, ga, ma, pa, dha, ni. It is not good to keep the voice on 'ni'.
  It is not possible to keep it there very long. I shall keep it on the next lower note.
  --
  KEDR: "Lord, you are here. Are you different from the Divine Mother?"
  Sri Ramakrishna looked in another direction and sang in an absent-minded mood: Ah, friend! I have not found Him yet, whose love has driven me mad....
  Again he became ecstatic and sang of the Divine Mother. As he sang, Vijay suddenly stood up crying the name of Hari. Sri Ramakrishna, full of divine love, began to dance with Vijay and the other devotees.
  The music was over. The Master, Vijay, Narendra, and the other devotees sat down. All eyes were fixed on Sri Ramakrishna, who began conversing with the devotees. He asked about their health. Kedr spoke to him humbly in a soft, sweet voice. Narendra, Chunilal, Ram, M., and Harish were sitting by the Master.
  --
  Surendra stood near Sri Ramakrishna. He was in the habit of drinking and often went to excess. This had worried the Master greatly, but he had not asked Surendra to give up drinking altogether. He had said to him: "Look here, Surendra! Whenever you drink wine, offer it beforeh and to the Divine Mother. See that your brain doesnt become clouded and that you don't reel The more you think of the Divine Mother, the less you will like to drink The Mother is the Giver of the bliss of divine inebriation. Realizing Her, one feels a natural bliss."
  The Master looked at Surendra and said, "You have had a drink." With these words he went into samdhi. It was dusk. Regaining partial consciousness, the Master sang: Behold my Mother playing with iva, lost in an ecstasy of joy!
  --
  It was the third day of the Durga Puja. The Master had been awake in his room at Dakshineswar since early morning. The morning worship in the Kli temple was over and the orchestra had played the morning melodies in the nahabat. Brahmans and gardeners, basket in hand, were plucking flowers for the worship of the Divine Mother.
  Bhavanath, Baburam, Niranjan, and M. had spent the night at Dakshineswar, sleeping on the porch of the Master's room. As soon as they awoke they saw Sri Ramakrishna dancing in an ecstatic mood. He was chanting: "Victory to Mother Durga! Hallowed be the name of Durga!" He was naked and looked like a child as he chanted the name of the Blissful Mother. After a few moments he said: "Oh, the bliss of divine ecstasy! Oh, the bliss of divine drunkenness!" Then he repeatedly chanted the name of Govinda: "O
  --
  "So I prayed to the Divine Mother: 'O Mother! Hazra is trying to upset the views of this place. Either give him right understanding or take him from here.' The next day he carne to me and said, 'Yes, I agree with you.' He said that God exists everywhere as All-pervading Consciousness."
  BHAVANATH (smiling): "Did what Hazra said really make you suffer so much?"
  --
  The Master said: "Ah, how wonderfully Rajnarayan sings about the Divine Mother! He sings and dances that way. The music of Nakur chrya at Kamarpukur is also wonderful. Ah, how beautiful his singing and dancing are!"
  A sdhu was staying at the Panchavati. But he was a hot-tempered man; he scolded and cursed everyone. He came to the Master's room wearing wooden sandals and asked the Master, "Can I get fire here?" Sri Ramakrishna saluted him and stood with folded hands as long as he remained in the room.
  --
  "When I attain God I shall attain everything. I renounced gold and silver, saying, 'Rupee is clay and clay is rupee; gold is clay and clay is gold.' With these words I threw gold, silver, and clay into the Ganges. Then I was afraid at the thought that Mother Lakshmi might be angry with me because I had treated Her wealth with contempt; that She might even stop my meals. So I prayed to the Divine Mother, 'O Mother, I want Thee and nothing else.' I knew that by realizing Her I should get everything."
  BHAVANATH (smiling): "This is the shrewd calculation of a business man."
  --
  Sri Ramakrishna was dancing in a circle. The devotees joined him. They all sang and danced. Their bliss was indescribable. The Master sang about the Divine Mother: Behold my Mother playing with iva, lost in an ecstasy of joy!...
  Sri Ramakrishna was highly pleased because M. had joined in the music. He said to M., with a smile, "The atmosphere would have been more intense with divine fervour if a drum had accompanied the music and played: 'Tak tak ta dhina! Dak dak da dhina!' "

2.03 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "No, sir. You have strong blood. Your case is different. the Divine Mother has placed me in the state of a child. One day I was bitten by something in the jungle. I had heard people say that, in case of snakebite, the poison would come out if the snake bit again. So I put my hand in a hole and waited. A man passing by said to me: 'What are you doing? You will get rid of the poison only if the snake bites again in the same place.
  You will not be cured if the snake bites another part of your body.'
  --
  It was evening. Lamps were lighted on the south and west verandahs. A lamp was lighted in the Master's room also, and incense was burnt. He was repeating the name of the Divine Mother, absorbed in contemplation of Her. After a while he talked again to the devotees. There was still some time before the evening worship in the temples.
  MASTER (to M.): "What need of the sandhya has a man who thinks of God day and night?
  --
  MASTER: "And I am saying this to you in this state of my mind. Believe my words. You see, there is no show or deceit here. I just said to the Divine Mother in my ecstatic mood, 'O Mother, may those who come here [referring to himself] through sincere attraction obtain perfection!' "
  Mahendra Kaviraj of Sinthi was seated on the verandah conversing with Ramlal, Hazra, and others. The Master called to him from his room. M. went out quickly and brought Mahendra in.
  --
  MASTER: "One day I was returning from the Pine-grove, when I saw you telling your beads. I said to the Divine Mother: 'Mother, what a small minded fellow he is! He lives here and still he pratises japa with a rosary! Whoever comes he [referring to himself]
  will have his spiritual consciousness awakened all a once; he won't have to bother much, about japa. Go to Calcutta and you will find thousands telling their beads-even the prostitutes.'
  --
  They again sang of the Divine Mother: O Mother, Thou my Inner Guide, ever awake within my heart!
  Day and night Thou holdest me in Thy lap.
  --
  "I said to Hazra, 'Don't speak ill of anyone.' It is Narayana Himself who has assumed all these forms. One can worship even a wicked person. Haven't you observed the Kumari Puja? Why should you worship a girl who has all the physical limitations of a human being? It is because she is a form of the Divine Mother. But God dwells in a special way in His devotee. The devotee is His parlour. If the gourd has a large body then it makes a good Tnpura. It gives a nice sound."
  Two monks had arrived at the temple garden in the morning. They were devoted to the study of the Bhagavad Git, the Vednta, and other scriptures. They entered the Master's room, saluted him, and sat on the mat on the floor. Sri Ramakrishna was seated on the small couch. The Master spoke to the sdhus in Hindusthani.
  --
  MASTER: "I met Bamandas at the Viswases' house. I said to him, 'I have come to see you.' As I was leaving the place I heard him say: 'Goodness gracious! the Divine Mother has caught hold of him, like a tiger seizing a man.' At that time I was a young man, very stout, and always in ecstasy.
  Master's attitude toward women
  --
  "A woman is, no doubt, a part of the Divine Mother. But as far as a man is concerned, especially a sannysi or a devotee of God, she is to be shunned. I don't allow a woman to sit near me very long, no matter how great her devotion may be. After a little while I say to her, 'Go and see the temples.'
  If that doesn't make her move, I myself leave the room on the pretext of smoking.
  --
  "While practising sdhan a man should regard a woman as a raging forest fire or a black cobra. But in the state of perfection, after the realization of God, she appears as the Blissful Mother. Then you will look on her as a form of the Divine Mother."
  A few days earlier Sri Ramakrishna had spoken many words of warning to Narayan about women. He had said: "Don't let yourself touch the air near a woman's body. Cover yourself with a heavy sheet lest the air should touch your body. And keep yourself eight cubits, two cubits, or at least one cubit away from all women except your mother."
  --
  MASTER: "That is the attraction of God. The truth is, the Divine Mother creates the spell and it is that which attracts people.
  "Well, not as many people come here as used to go to Keshab Sen. And how many people respect and honour Keshab! He is known even in England. Queen Victoria spoke with him. It is said in the Git that God's power is manifest in him who is honoured and respected by many. But so many people do not come here."
  --
  "I love that song of yours about aspiring to reach the Lotus Feet of the Divine Mother. It is enough to know that everything depends on the grace of God. But one must pray to God; it will not do to remain inactive. The lawyer gives all the arguments and finishes his pleading by saying to the judge: 'I have said all I have to say. Now the decision rests with Your Honour.' "
  After a few minutes Sri Ramakrishna said to Nilkantha: "You sang so much in the morning, and now you have taken the trouble to come here. But here everything is 'honorary'."
  --
  The Master was sitting on the small couch. He told Nilkantha that he would like to hear a song or two about the Divine Mother.
  Nilkantha sang two songs with his companions. When the Master heard the second song he stood up and went into samdhi. Presently he began to dance in an ecstasy of divine love. Nilkantha and the devotees sang and danced around him. Then Nilkantha sang a song about iva, and the Master danced with the devotees.
  --
  The music was over Sri Ramakrishna bowed to the Divine Mother and said, "Bhagavata-Bhakta-Bhagavan. My salutations to the jnanis, my salutations to the yogis, my salutations to the bhaktas."
  The Master was seated on the semicircular porch with Nilkantha and the other devotees.
  --
  He said, continuing, "As long as the Divine Mother has come here, many yogis with matted locks will come too."
  Sri Ramakrishna laughed. To M., Baburam, and the other devotees he said: "I feel very much like laughing. Just fancy, I am singing for these musicians!"

2.04 - ADVICE TO ISHAN, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "How can a man conquer passion? He should assume the attitude of a woman. I spent many days as the handmaid of God. I dressed myself in women's clothes, put on ornaments, and covered the upper part of my body with a scarf, just like a woman. With the scarf on I used to perform the evening worship before the image. Otherwise, how could I have kept my wife with me for eight months? Both of us behaved as if we were the handmaids of the Divine Mother. I cannot speak of myself as a man. One day I was in an ecstatic mood. My wife asked me, 'How do you regard me?' 'As the Blissful Mother', I said.
  "Do you know the significance of the iva emblem? It is the worship of the symbols of fatherhood and motherhood. The devotee worshipping the image prays, 'O Lord, please grant that I may not be born into this world again; that I may not have to pass again through a mother's womb.' "
  --
  "But it is quite different when one reaches perfection. After the realization of God there is not much for a man to fear; he has become to a great extent secure. The important thing is for a man somehow to climb to the roof. After that he can even dance there. But he cannot dance on the steps. Again, after climbing to the roof, you need no longer discard what you discarded before. You find that the stairs are made of the same materials-bricks, lime, and brick-dust-as the roof. The woman you have to be so careful about at the beginning will appear to you, after the realization of God, as the Divine Mother Herself. Then you will worship her as the Divine Mother. You won't fear her so much.
  "The thing is to touch the 'granny', as children do in the game of hide-and-seek. Then you can do whatever you like.
  --
  After a little while he returned to his room and sat on the small couch. It was past three in the afternoon. The devotees took their seats on the floor. The Master sat in silence before them, now and then casting a glance at the walls, where many pictures were hanging. To Sri Ramakrishna's left was a picture of Sarasvati, and beyond it, a picture of Gaur and Nitai singing kirtan with their devotees. In front of the Master hung pictures of Dhruva, Prahlada, and Mother Kli. On the wall to his right was another picture of the Divine Mother, Rajarajesvari. Behind him was a picture of Jesus Christ raising the drowning Peter. Suddenly Sri Ramakrishna turned to M. and said: "You see, it is good to keep pictures of sannysis and holy men in one's room. When you get up in the morning you should see the faces of holy persons rather than the faces of other men. People with rajasic qualities keep 'English' pictures on their walls-pictures of rich men, the King, the Queen, the Prince of Wales, and white men and women walking together. That shows their rajasic temperament.
  "You acquire the nature of the people whose company you keep. Therefore even pictures may prove harmful. Again, a man seeks the company that agrees with his own nature.
  --
  "You are no doubt in the world. What if you are? You must urrender the fruit of your action to God. You must not seek any result for yourself. But mark one thing. The desire for bhakti cannot be called a desire. You may desire bhakti and pray for it. Practise the tamas of bhakti and force your demand upon the Divine Mother.
  This bitterly contested suit between the Mother and Her son-What sport it is! says Ramprasad. I shall not cease tormenting Thee
  --
  "God is your own Mother. Enforce your demand. If you are part of a thing, you feel its attraction. Because of the element of the Divine Mother in me I feel attracted to Her. A true Saiva has some of the characteristics of iva; he has in him some of the elements of iva. He who is a true Vaishnava is endowed with some of the elements of Narayana.
  "Nowadays you don't have to attend to worldly duties. Spend a few days thinking of God.
  --
  "You are engaged in arbitration. the Divine Mother says to Herself:'My child over there is now busy arbitrating and is very happy. Let him be.' "
  In the mean time Ishan had been holding Sri Ramakrishna's feet. He said humbly, "It is not my will that I should do those things."
  MASTER: "I know it. This is the Divine Mother's play-Her lila. It is the will of the Great Enchantress that many should remain entangled in the world. Do you know what it is like?
  How many are the boats, O mind,
  --
  Only one or two in a hundred thousand get liberation. The rest are entangled through the will of the Divine Mother.
  "Haven't you seen the game of hide-and-seek? It is the 'granny's' will that the game should continue. If all touch her and are released, then the playing comes to a stop.
  --
  "I prayed to the Divine Mother: 'O Mother, I don't want name and fame I don't want the eight occult powers. I don't want a hundred occult powers O Mother, I have no desire for creature comforts. Please, Mother, grant me the boon that I may have pure love for Thy Lotus Feet.'"
  "It is written in the Adhytma Rmyana that Lakshmana asked Rma 'Rma, in how many forms and moods do You exist? How shall I be able to recognize You?' Rma said: 'Brother, remember this. You may be certain that I exist wherever you find the manifestation of ecstatic love.' That love makes one laugh and weep and dance and sing; if anyone has developed such love, you may know for certain that God Himself is manifest there. Chaitanyadeva reached that state."
  --
  It was the day of the worship of Kli, the Divine Mother. The worship was to begin at eleven o'clock at night. Several devotees arrived at the temple.
  All creation is the sport of my mad Mother Kli; By Her my the three worlds are bewitched.
  --
  The singing was over. Two sons of Rajnarayan entered the room and bowed low before the Master. In the afternoon they had sung with their father the glories of the Divine Mother. The Master sang again with them:
  All creation is the sport of my mad Mother Kli The younger brother requested Sri Ramakrishna to sing a certain song about Sri Gaurnga. The Master sang:
  --
  Ramlal entered the room. The Master said to him: "Please sing something about the Divine Mother. It is the day of Her worship."
  Ramlal sang:
  --
  Some of the devotees went to the temple to salute the image of the Divine Mother.
  Others sat quietly performing japa on the steps leading to the Ganges. It was about eleven o'clock, the most auspicious time for contemplation of the Divine Mother. The flood-tide was rising in the Ganges, and the lights on its banks were reflected here and there in its dark waters.
  From outside the shrine M. was looking wistfully at the image. Ramlal came to the temple with a book in his hand containing the rules of the worship. He asked M. if he wanted to come in. M. felt highly favoured and entered the shrine. He saw that the Divine Mother was profusely decorated. The room was brilliantly illuminated by a large chandelier that hung from the ceiling. Two candles were burning in front of the image.
  On the floor were trays full of offerings. Red hibiscus flowers and bel-leaves adorned Her feet. She wore garlands round Her neck, M.'s eyes fell on the chamara. Suddenly he remembered that Sri Ramakrishna often fanned the Divine Mother with it. With some hesitation he asked Ramlal if he might fan the image. The priest gave his permission. M.
  joyously fanned the image. The regular worship had not yet begun.
  --
  Ramlal entered the room and saluted Sri Ramakrishna, touching the ground with his forehead. Then with great respect he touched the Master's feet. He was ready to worship the Divine Mother in the temple.
  RAMLAL: "Please permit me to go to the shrine."

2.05 - VISIT TO THE SINTHI BRAMO SAMAJ, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Force your demand on the Divine Mother
  TRAILOKYA: "What is the way to dry up the craving for worldly pleasure?"
  MASTER: "Pray to the Divine Mother with a longing heart. Her vision dries up all craving for the world and completely destroys all attachment to 'woman and gold'. It happens instantly if you think of Her as your own mother. She is by no means a godmother. She is your own mother. With a yearning heart persist in your demands on Her. The child holds to the skirt of its mother and begs a penny of her to buy a kite. Perhaps the mother is gossiping with her friends. At first she refuses to give the penny and says to the child: 'No, you can't have it. Your daddy has asked me not to give you money. When he comes home I'll ask him about it. You will get into trouble if you play with a kite now.'
  The child begins to cry and will not give up his demand. Then the mother says to her friends: 'Excuse me a moment. Let me pacify this child.' Immediately she unlocks the cash-box with a click and throws the child a penny.
  "You too must force your demand on the Divine Mother. She will come to you without fail. I once said the same thing to some Sikhs when they visited the temple at Dakshineswar. We were conversing in front of the Kli temple. They said, 'God is compassionate.' 'Why compassionate?' I asked. They said, 'Why, revered sir, He constantly looks after us, gives us righteousness and wealth, and provides us with our food.' 'Suppose', I said, 'a man has children. Who will look after them and provide them with food-their own father, or a man from another village?'
  SUB-JUDGE: "Is not God, then, compassionate, sir?"
  --
  An indescribable scene. The exquisite and celestial dance of a child completely filled with ecstatic love of God and identified heart and soul with the Divine Mother! The Brahmo devotees danced around the Master again and again, attracted like iron to a magnet. In ecstatic voices they chanted the name of Brahman. Again, they chanted the name of the Divine Mother. Many of them wept like children, crying, "Mother! Mother!"
  When the music was over, the devotees and the Master sat down. Although it was about eight o'clock, the evening worship of the Brahmo Samaj had not yet begun. In the joy of this divine music they had forgotten all about their formal worship. Vijay, who was to conduct the evening service, sat facing the Master. His mother-in-law and the other Brahmo ladies wanted to see Sri Ramakrishna; so the Master went to meet them in another room.
  --
  MASTER: "Pure love of God. I prayed to the Divine Mother: 'O Mother; here, take Thy dharma; here, take Thy adharma; and give me pure love for Thee. Here, take Thy virtue; here, take Thy vice; and give me pure love for Thee. Here, take Thy knowledge; here, take Thy ignorance; and give me pure love for Thee.' You see, I didn't ask even for knowledge or public recognition. When one renounces both dharma and adharma, there remains only pure love of God-love that is stainless, motiveless, and that one feels only for the sake of love."
  A BRAMO DEVOTEE: "Is God different from His akti?"

2.06 - WITH VARIOUS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna, happy child of the Divine Mother that he was, radiated a joy and peace that were reflected in the hearts of his devotees and found expression in their happy faces. They were seated on the floor and had their eyes fixed on the Master, who was standing in a pensive mood, like a boy.
  God in all beings
  --
  'What shall I do if she doesn't provide me with food any more?' Then, like Hazra, I sought help in a ruse. I said to the goddess, 'Mother, may you dwell in my heart.' Once the Divine Mother was pleased with a man's austerities and said to him, 'You may ask a favour of Me.' 'O Mother,' said he, 'if You are so pleased. with me, then grant that I may eat from a gold plate with my grandchildren.' Now, in one boon the man got everything: grandchildren, wealth, and gold plate. (All laugh.) "When the mind is freed from 'woman and gold', it can be directed to God and become absorbed in Him. It is the bound alone who can be freed.
  The moment the mind 'turns away from God, it is bound. When does the lower needle of a pair of scales move away from the upper one? When one pan is pressed down by a weight. 'Woman and gold' is the weight.
  --
  "Is there anything that is impossible for faith? And a true devotee has faith in everything: the formless Reality, God with form, Rma, Krishna and the Divine Mother.
  "Once, while going to Kamarpukur, I was overtaken by a storm. I was in the middle of a big meadow. The place was haunted by robbers. I began to repeat the names of all the deities: Rma, Krishna, and Bhagavati. I also repeated the name of Hanuman. I chanted the names of them all. What does that mean? Let me tell you. While the servant is counting out the money to purchase supplies, he says, 'These pennies are for potatoes these for eggplants, these for fish.' He counts the money separately, but after the list is completed, he puts the coins together.
  --
  In the temple he took the seat in front of the image of Kli and offered flowers, sometimes at Her feet and sometimes on his own head. He fanned the Deity. Then he returned to his room and asked M. to unlock the door. Entering the room, he sat on the small couch. He was completely overwhelmed with divine fervour and began to chant the name of God. M. sat alone on the floor. Sri Ramakrishna began to sing about the Divine Mother:
  Who is there that can understand what Mother Kli is?

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  To the soul that thus knows, adores, offers up all its workings in a great self-surrender of its being to the Eternal, God is all and all is the Godhead. It knows God as the Father of this world who nourishes and cherishes and watches over his children. It knows God as the Divine Mother who holds us in her bosom, lavishes upon us the sweetness of her love and fills the universe with her forms of beauty. It knows him as the first Creator from
  AUM, - A the spirit of the gross and external, Virat, U the spirit of the subtle and internal, Taijasa, M the spirit of the secret superconscient omnipotence, Prajna, OM the

2.08 - AT THE STAR THEATRE (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Have faith in the Divine Mother and you will attain everything."
  GIRISH: "But I am a sinner."
  --
  The Master continued, saying, "While praying to the Divine Mother, I said, 'O Mother, I don't seek anything else: give me only pure love for Thee.' "
  Sri Ramakrishna was pleased with Girish's calm mood. He said to him, "This mood of yours is good; the calm mood is the best."
  --
  "But lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I found the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some Durva grass, but I found I couldn't do it very well.
  Then I forced myself to pluck it.

2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  SURENDRA: "I cannot meditate well. I repeat the Divine Mother's name now and then.
  Lying in bed, I repeat Her name and fall asleep."
  --
  Sri Ramakrishna sat on the small couch in his room absorbed in contemplation of the Divine Mother.
  The evening worship was over. One or two devotees were still in the temple garden.
  --
  "As long as God retains the ego in a man, he should establish a definite relationship with God, calling on Him as Master, Mother, Friend, or the like. I spent one year as a handmaid-the handmaid of the Divine Mother, the Embodiment of Brahman. I used to dress myself as a woman. I put on a nose-ring. One can conquer lust by assuming the attitude of a woman.
  Master warns against lust
  --
  MASTER (to Girish): "This mood of yours is very good; it is peaceful. I prayed about you to the Divine Mother, 'O Mother, make him peaceful so that he won't abuse me.' "
  GIRISH (to M.): "I feel as if someone were pressing my tongue. I can't talk."

2.1.02 - Combining Work, Meditation and Bhakti, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  (1) Fixing the consciousness in the heart and concentrating there on the idea, image or name of the Divine Mother, whichever comes easiest to you.
  (2) A gradual and progressive quieting of the mind by this concentration in the heart.
  --
  But to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for thati.e. work done without desire or ego, rejecting all movements of desire, demand or ego when they come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
  ***

2.10 - THE MASTER AND NARENDRA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "But do I look down on worldly people? Of course not. When I see them, I apply the Knowledge of Brahman, the Oneness of Existence. Brahman itself has become everything; all are Narayana Himself. Regarding all women as so many forms of the Divine Mother, I see no difference between a chaste woman and a streetwalker.
  "Alas! I find no customers who want anything better than kalai pulse. No one wants to give up 'woman and gold'. Man, deluded by the beauty of woman and the power of money, forgets God. But to one who has seen the beauty of God, even the position of Brahma, the Creator, seems insignificant.
  --
  MASTER: "That is very good. But why is he so abusive? Why does he use such vulgar language to me? In my present state of mind I cannot bear such rudeness. When a thunderbolt strikes near a house, the heavy things inside the house are not much affected; but the window-panes rattle. Nowadays I cannot bear such roughness. A man living on the plane of sattva cannot bear noise and uproar. That is why Hriday was sent away. It was the Divine Mother who sent him away. During the later part of his stay he went to extremes; he became very rough and abusive. (To Narendra) Do you agree with Girish about me?"
  NARENDRA: "He said he believed you to be an Incarnation of God. I didn't say anything in answer to his remarks."
  --
  The Master offered a little powder to the images and bowed down again. Next he proceeded to the Kli temple. Passing up the seven steps, he stood on the open porch and looked at the image. Then he entered the shrine, offered red powder to the Divine Mother, and saluted Her. As he left the temple he asked M., "Why didn't you Bring Baburam with you?"
  Sri Ramakrishna returned to his room accompanied by M. and another devotee carrying the tray of red powder. He offered a little of it to all the pictures of gods and goddesses in his room, but not to those of Jesus Christ and himself. Then he threw the powder on the bodies of Narendra and the other devotees. They all took the dust of his feet.
  --
  MASTER (to M.): "I don't like such discussions. (To Ram) Will you stop that? You haven't been well. All right, go on softly; don't get so excited. (To M.) I don't like these discussions. I used to weep and pray to the Divine Mother saying: 'O Mother, any man says it is this, while another says it is that. Do Thou tell me, O Mother, what is the truth.'"
  Saturday, March. 7, 1885
  --
  As Sri Ramakrishna spoke these words he looked at Mohini affectionately, as if scanning his inmost feelings. Was Mohini really wondering whether it would, be wise to renounce all for God? After a while Sri Ramakrishna said, "God binds the Bhagavata pundit to the world with one tie; otherwise, who would remain to explain the sacred book? He keeps the pundit bound for the good of men. That is why the Divine Mother has kept you in the world."
  Now Sri Ramakrishna spoke to the young brahmin.
  --
  It was dusk. Preparations were going on in the temples for the evening worship. The lamp was lighted in the Master's room and incense was burnt. Seated on the small couch, Sri Ramakrishna saluted the Divine Mother and chanted Her name in a tender voice. There was nobody in the room except M, who was sitting on the floor.
  Sri Ramakrishna rose from the couch. M also stood up. The Master asked him to shut the west and north doors of the room. M obeyed and stood by Sri Ramakrishna on the porch.
  --
  After visiting the Divine Mother, the Master returned to his room across the court, chanting, "O Mother! Mother! Rajarajesvari!"
  Sri Ramakrishna entered his room and sat on the small couch. He had been passing through an extraordinary state of mind: he could not touch any metal. He had said a few days before, "It seems that the Divine Mother has been removing from my mind all ideas of possession." He had been eating from plantain-leaves and drinking water from an ear then tumbler. He could not touch a metal jar; so he had asked the devotees to get a few ear then jars for him. If he touched metal plates or pots, his hand ached as if stung by a horned fish.
  Prasanna had brought a few ear then pots, but they were very small. The Master said with a smile: These pots are too small. But he is a nice boy. Once I asked him to take off his clothes, and he stood naked in front of me. What a child he is!"

2.11 - The Modes of the Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The distinction between the Personal and the Impersonal is substantially the same as the Indian distinction, but the associations of the English words carry within them a certain limitation which is foreign to Indian thought. The personal God of the European religions is a Person in the human sense of the word, limited by His qualities though otherwise possessed of omnipotence and omniscience; it answers to the Indian special conceptions of Shiva or Vishnu or Brahma or of the Divine Mother of all, Durga or Kali. Each religion really erects a different personal Deity according to its own heart and thought to adore and serve. The fierce and inexorable God of Calvin is a different being from the sweet and loving God of St. Francis, as the gracious Vishnu is different from the terrible though always loving and beneficent Kali who has pity even in her slaying and saves by her destructions. Shiva, the God of ascetic renunciation who destroys all things seems to be a different being from Vishnu and Brahma, who act by grace, love, preservation of the creature or for life and creation. It is obvious that such conceptions can be only in a very partial and relative sense true descriptions of the infinite and omnipresent Creator and Ruler of the universe. Nor does Indian religious thought affirm them as adequate descriptions. The Personal God is not limited by His qualities. He is Ananta-guna, capable of infinite qualities and beyond them and lord of them to use them as He will, and He manifests Himself in various names and forms of His infinite godhead to satisfy the desire and need of the individual soul according to its own nature and personality. It is for this reason that the normal European mind finds it so difficult to understand Indian religion as distinct from Vedantic or Sankhya philosophy, because it cannot easily conceive of a personal God with infinite qualities, a personal God who is not a Person, but the sole real Person and the source of all personality. Yet that is the only valid and complete truth of the divine Personality.
  The place of the divine Personality in our synthesis will best be considered when we come to speak of the Yoga of devotion; it is enough here to indicate that it has its place and keeps it in the integral Yoga even when liberation has been attained. There are practically three grades of the approach to the personal Deity; the first in which He is conceived with a particular form or particular qualities as the name and form of the Godhead which our nature and personality prefers365; a second in which He is the one real Person, the All-Personality, the Ananta-guna; a third in which we get back to the ultimate source of all idea and fact of personality in that which the Upanishad indicates by the single word Lie without fixing any attributes. It is there that our realisations of the personal and the impersonal Divine meet and become one in the utter Godhead. For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  ON THE MORNING of Wednesday, March 11, Sri Ramakrishna and some of his disciples visited Balarm Bose's house. Balarm was indeed blessed among the householder disciples of the Master. Sri Ramakrishna often described him as a rasaddar, or supplier of stores, appointed by the Divine Mother to take care of his physical needs. Balarm's house in Calcutta had been sanctified many times by the Master's presence. There he frequently lost himself in samdhi, dancing, singing, or talking about God. Those of the Master's disciples and devotees who could not go to Dakshineswar visited him there and received his instruction. He often asked Balarm to invite young disciples such as Rkhl, Bhavanth, and Narendra to his house, saying: "These pure souls are veritable manifestations of God. To feed them is to feed God Himself. They are born with special divine attributes. By serving them you will be serving God." And so it happened that whenever the Master was at Balarm's house the devotees would gather there. It was the Master's chief vineyard in Calcutta. It was here that the devotees came to know each other intimately.
  M taught in a school in the neighbourhood. He often brought his young students to visit the Master at Balarm's house. On this day, having learnt of Sri Ramakrishna's arrival, M. went there at noon during the recess hour of the school. He found the Master resting in the drawing room after his midday meal. Several young boys were in the room. M
  --
  But I must use a brass water-jar, and so I tried to carry it after covering it with my towel. But the moment I touched the jar I felt the same acute pain in my arm. It was an unbearable pain! At last I prayed to the Divine Mother: 'O Mother, I shall never do it again. Please forgive me this time.'
  The younger Naren
  --
  Narayan asked the Master whether he would sing. Sri Ramakrishna sang of the Divine Mother:
  Cherish my precious Mother Syama
  --
  Again he sang about the bliss of the Divine Mother: Behold my Mother playing with iva, lost in an ecstasy of joy!
  Drunk with a draught of celestial wine, She reels and yet She does not fall . . .
  --
  The devotees seated in the room looked at Sri Ramakrishna as he began to chant the sweet name of the Divine Mother. After the chanting he began to pray. What was the need of prayer to a soul in constant communion with God? Did he not rather want to teach erring mortals how to pray? Addressing the Divine Mother, he said, "O Mother, I throw myself on Thy mercy; I take shelter at Thy Hallowed Feet. I do not want bodily comforts; I do not crave name and fame; I do not seek the eight occult powers. Be gracious and grant that I may have pure love for Thee, a love unsmitten by desire, untainted by any selfish ends-a love craved by the devotee for the sake of love alone.
  And grant me the favour, O mother, that I may not be deluded by Thy world-bewitching my, that I may never be attached to the world, to 'woman and gold', conjured up by Thy inscrutable my! O mother, there is no one but thee whom I may call my own.
  --
  MASTER: "It was a vision of the plight of the worldly people who are forgetful of God. It shows that all these desires are disappearing from his mind. Need one worry about anything if one's mind is detached from 'woman and gold'? How strange! Only after much meditation and japa could I get rid of these desires; and how quickly he could banish them from his mind! Is it an easy matter to get rid of lust? I myself felt a queer sensation in my heart six months after I had begun my spiritual practice. Then I threw myself on the ground under a tree and wept bitterly. I said to the Divine Mother, 'Mother, if it comes to that, I shall certainly cut my throat with a knife!'
  (To the devotees) "If the mind is free from 'woman and gold', then what else can obstruct a man? He enjoys then only the Bliss of Brahman."
  --
  Gradually he came down to the consciousness of the outer world. Still in a spiritual mood, he began to talk, sometimes addressing the devotees, sometimes the Divine Mother.
  MASTER: "Mother, please attract him to Thee. I can't worry about him any more. (To M.) My mind is inclined a little to your brother-in-law.
  --
  The Master's spiritual mood became very intense. Again he talked to the Divine Mother.
  MASTER: "Mother, what credit is there in making a man good who is already good? O

2.12 - THE MASTERS REMINISCENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER (to Girish and the other devotees): "People of small intellect seek occult powers-powers to cure disease, win a lawsuit, walk on water, and such things. But the genuine devotees of God don't want anything except His Lotus Feet. One day Hriday said to me, 'Uncle, please ask the Mother for some powers, some occult powers.' I have the nature of a child. While I was practising japa in the Kli temple, I said to Kli, 'Mother, Hriday asked me to pray to You for some occult powers.' the Divine Mother at once showed me a vision. A middle-aged prostitute, about forty years old, appeared and sat with her back to me. She had large hips and wore a black-bordered sari. Soon she was covered with filth. The Mother showed me that occult powers are as abominable as the filth of that prostitute. Thereupon I went to Hriday and scolded him, saying: 'why did you teach me such a prayer? It is because of you that I had such an experience.'
  A false teacher
  --
  "How many other visions I saw while meditating during my sdhan! Once I was meditating under the bel-tree when 'Sin' appeared before me and tempted me in various ways. He came to me in the form of an English soldier. He wanted to give me wealth, honour, sex pleasure, various occult powers, and such things. I began to pray to the Divine Mother. Now I am telling you something very secret. The Mother appeared. I said to Her, 'Kill him, Mother!' I still remember that form of the Mother, Her world bewitching beauty. She came to me taking the form of Krishnamayi. But it was as if her glance moved the world."
  Sri Ramakrishna became silent. Resuming his reminiscences, he said: "How many other visions I saw! But I am not permitted to tell them. Someone is shutting my mouth, as it were. I used to find no distinction between the sacred tulsi and the insignificant sajina leaf. The feeling of distinction was entirely destroyed. Once I was meditating under the banyan when I was shown a Musslman with a long beard. He came to me with rice in an ear then plate. He fed some other Musslmans with the rice and also gave me a few grains to eat. The Mother showed me that there exists only One, and not two. It is Satchidananda alone that has taken all these various forms; He alone has become the world and its living beings. Again, it is He who has become food.
  --
  "There was a man-whom I shall not name-who for ten thousand rupees told a lie in court. In order to win the lawsuit he made me give an offering to the Divine Mother. He said to me, 'Father, please give this offering to the Mother.' Trusting him like a child, I gave the offering."
  DEVOTEE: "A nice man indeed!"
  --
  As evening came on, lamps were lighted in the drawing-room and on the verandah. Sri Ramakrishna bowed to the Divine Mother and began to chant the name of God. The devotees sat around and listened to his sweet chanting. They wanted to discuss with Trailokya his remarks about the Master's change of opinion on worldly life. Girish started the discussion.
  GIRISH (to Trailokya): "You have written that, after coming in contact with Keshab, Sri Ramakrishna changed his views about worldly life; but it isn't true."

2.1.2 - The Vital and Other Levels of Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The life-force in the vital is the indispensable instrument for all action of the Divine Power on the material world and the physical nature. It is therefore only when this vital is transformed and made a pure and strong instrument of the Divine Shakti, that there can be a divine life. Then only can there be a successful transformation of the physical nature or a free perfected divine action on the external world; for with our present means any such action is impossible. That is why you feel that the vital movement gives all the energy one can need, that all things are possible by this energy and that you can get with it any experience you like, whether good or bad, of the ordinary or of the spiritual life, and that also is why, when this energy comes, you feel power pervading the body-consciousness and its matter. As for the contact with the Mother in the vital and your sense of the fine, the magnificent experience it was,that too is natural and right; for the vital, no less than the psychic and every other part of the being, has to feel the Divine Mother and give itself entirely to her.
  But this must always be remembered that the vital being and the life-force in man are separated from the Divine Light and, so separated, they are an instrument for any power that can take hold of them, illumined or obscure, divine or undivine. Ordinarily, the vital energy serves the common obscure or half-conscious movements of the human mind and human life, its normal ideas, interests, passions and desires. But it is possible for the vital energy to increase beyond the ordinary limits and, if so increased, it can attain an impetus, an intensity, an excitation or sublimation of its force by which it can become, is almost bound to become an instrument either of divine powers, the powers of the gods, or of Asuric forces. Or, if there is no settled central control in the nature, its action can be a confused mixture of these opposites, or in an inconsequent oscillation serve now one and now the other. It is not enough then to have a great vital energy acting in you; it must be put in contact with the higher consciousness, it must be surrendered to the true control, it must be placed under the government of the Divine. That is why there is sometimes felt a contempt for the action of the vital force or a condemnation of it, because it has an insufficient light and control and is wedded to an ignorant undivine movement. That also is why there is the necessity of opening to inspiration and power from a higher source. The vital energy by itself leads nowhere, runs in chequered, often painful and ruinous circles, takes even to the precipice, because it has no right guidance; it must be connected with the dynamic power of the higher consciousness and with the Divine Force acting through it for a great and luminous purpose.

2.13 - THE MASTER AT THE HOUSES OF BALARM AND GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Did you ask him all these things in detail? Once I prayed to the Divine Mother, 'O Mother, if Hazra is a hypocrite then please remove him from here.' Later on I told him of my prayer. After a few days he came to me and said, 'You see, I am still here.' (The Master and the others laugh.) But soon afterwards he left.
  "Hazra's mother begged me through Ramlal to ask Hazra to come home. She was almost blind with weeping. I tried in various ways to persuade him to visit her. I said: 'Your mother is old. Go and see her once.' I couldn't make him go. Afterwards the poor mother died weeping for him."
  --
  BHAVANTH (to the Master): "Sir, I have a question to ask. I don't quite understand the Chandi. It is written there that the Divine Mother kill all beings. What does that mean?"
  MASTER: "This is all Her lila, Her sportive pleasure. That question used to bother me too.
  --
  MASTER (smiling); "One day I remarked that the chatak bird doesn't drink any water except that which falls from the sky. Narendra said, 'The chatak drinks ordinary water as well.' Then I said to the Divine Mother, 'Mother, then are my words untrue?' I was greatly worried about it. Another day, later on, Narendra was here. Several birds were flying about in the room. He exclaimed, 'There! There!' 'What is there?' I asked. He said, 'There is your chatak!' I found they were only bats. Since that day I don't accept what he says. (All laugh.)
  "At Jadu Mallick's garden house Narendra said to me, The forms of God that you see are the fiction of your mind.' I was amazed and said to him, 'But they speak too! 'Narendra answered, 'Yes, one may think so.' I went to the temple and wept before the Mother. 'O
  --
  The Mahanirvana Tantra says, in one place, that unless a man attains the Knowledge of Brahman he goes to hell; and the same book says, in another place, that there is no salvation without the worship of Parvathi, the Divine Mother. Manu writes about himself in the Manusamhita; Moses describes his own death in Pentateuch.
  "The Samkhya philosophy says that God does not exit, because there is no proof of His existence. Again, the same philosophy says that one must accept the Vedas and that they are eternal.
  --
  MASTER: "This is a fine discussion. There are two interpretations of the scriptures: the literal and the real. 'One should accept the real meaning alone-what agrees with the words of God. There is a vast difference between the words written in a letter and the direct words of its writer. The scriptures are like the words of the letter; the words of God are direct words. I do not accept anything unless it agrees with the direct words of the Divine Mother."
  The conversation again turned to Divine Incarnation.
  --
  In an ecstatic mood Sri Ramakrishna talked to the Divine Mother. He said: "I shall take my meal now. Art Thou come? Hast Thou found Thy lodging and left Thy baggage there and then come out?" He continued: "I don't enjoy anybody's company now. Why should I listen to the music, Mother? That diverts part of my mind to the outside world."
  The Master was gradually regaining consciousness of the outer world. Looking at the devotees he said: "Years ago I used to be amazed to see people keeping kai fish alive in a pot of water. I would say: 'How cruel these people are! They will finally kill the fish.'
  --
  "One day I was riding in a carriage. I saw two prostitutes standing on a verandah. They appeared to me to be embodiments of the Divine Mother Herself. I saluted them.
  "When I first attained this exalted state I could not worship Mother Kli or give Her the food offering. Haladhri and Hriday told me that on account of this the temple officer had slandered me. But I only laughed; I wasn't in the least angry. Attain Brahmajnana and then roam about enjoying God's lila. A holy man came to a town and went about seeing the sights. He met another sdhu, an acquaintance. The latter said: 'I see you are gadding about. Where is your baggage? I hope no thief has stolen it.' The first sdhu said: 'Not at all. First I found a lodging, put my things in the room in proper order, and locked the door. Now I am enjoying the fun of the city.' "(All laugh.) BHAVANTH: "These are very lofty words."
  --
  "Those who belong to this place have already come. Those who will come from now on are outsiders. Such people will come now and then. the Divine Mother will tell them: 'Do this. Call on God in this way.'
  "Why doesn't man's mind dwell on God? You see, more powerful than God is His Mahamaya, His Power of Illusion. More powerful than the judge is his orderly. (All laugh.)

2.14 - AT RAMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Once I fell into the clutches of a Jnni, who made me listen to Vednta for eleven months. But he couldn't altogether destroy the seed of bhakti in me. No matter where my mind wandered, it would come back to the Divine Mother. Whenever I sang of Her, Nangta would weep and say, 'Ah! What is this?' You see, he was such a great Jnni and still he wept. (To the younger Naren and the others) Remember the popular saying that if a man drinks the juice of the lekh creeper, a plant grows inside his stomach. Once the seed of bhakti is sown, the effect is inevitable: it will gradually grow into a tree with flowers and fruits.
  "You may reason and argue a thousand times, but if you have the seed of bhakti within you, you will surely come back to Hari."
  --
  "I have said to the Divine Mother: 'Mother, make me well. I shall not eat ice-cream any more.' Next I said to Her that I wouldn't eat ice either. Since I have given my word to the Mother, I shall certainly not eat these things. But sometimes I become forgetful.
  Once I said that I wouldn't eat fish on Sundays; but one Sunday I forgot and ate fish.
  --
  Sri Ramakrishna sat on the small couch. After chanting the names of the different deities, he meditated on the Divine Mother. The evening service was over. Sri Ramakrishna paced the room, now and then talking to the devotees. He also consulted M. about his going to Calcutta.
  Presently Narendra arrived. He was accompanied by Sarat and one or two other young devotees. They all saluted the Master.

2.15 - CAR FESTIVAL AT BALARMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "By dint of austerity, a man, may obtain God as his son. By the roadside on the way to Kamarpukur is Ranjit Raya's lake. Bhagavati, the Divine Mother, was born as his daughter. Even now people hold an annual festival there in the month of Chaitra, in honour of this divine daughter. I feel very much like going there.
  Story of Ranjit Raya
  "Ranjit Raya was the landlord of that part of the country. Through the power of his tapasya he obtained the Divine Mother as his daughter. He was very fond of her, and she too was much attached to him; she hardly left his presence. One day Ranjit Raya was engaged in the duties of his estate. He was very busy. The girl, with her childlike nature, was constantly interrupting him, saying: 'Father, what is this? What is that?' Ranjit Raya tried, with sweet words, to persuade her not to disturb him, and said: 'my child, please leave me alone. I have much work to do.' But the girl would not go away. At last, absent-mindedly, the father said, 'Get out of here!' On this pretext she left home. A pedlar of conchshell articles was going along the road. From him she took a pair of bracelets for her wrists. When he asked for the price, she said that he could get the money from a certain box in her home. Then she disappeared. Nobody saw her again. In the mean time the pedlar came to the house and asked for the price of his bracelets.
  When she was not to be found at home, her relatives began to run about looking for her.
  Ranjit Raya sent people in all directions to search for her. The money owed to the pedlar was found in the box, as she had indicated. Ranjit Raya was weeping bitterly, when people came running to him and said that they had noticed something in the lake. They all ran there and saw an arm, with conchshell bracelets on the wrist, being waved above the water. A moment afterwards it disappeared. Even now people worship her as the Divine Mother at the time of the annual festival. (To M.) All this is true.
  M: "Yes, sir."
  --
  It was dusk. Lamps were lighted in the room. Sri Ramakrishna was meditating on the Divine Mother and chanting Her name in his melodious voice. The devotees sat around him. Since Balarm was going to celebrate the Car Festival at his house the following day, Sri Ramakrishna intended to spend the night there.
  After taking some refreshments in the inner apartments, Sri Ramakrishna returned to the parlour. It was about ten o'dock. The Master said to M., "Please bring my towel from the other room." A bed was made for Sri Ramakrishna in the adjoining small room.
  --
  MASTER (smiling): "Even the Divine Mother had to practise austere sdhan to obtain iva as Her husband. She practised the panchatapa. She would also immerse Her body in water in wintertime, and look fixedly at the sun. Krishna Himself had to practise much sdhan. I had many mystic experiences, but I cannot reveal their contents. Under the bel-tree I had many flaming visions. There I practised the various sadhanas prescribed in the Tantra. I needed many articles-human skulls, and so forth and so on. The Brahmani used to collect these things for me. I practised a number of mystic postures.
  "I had another strange experience: if I felt egotistic on a particular day, I would be sick the following day."

2.16 - VISIT TO NANDA BOSES HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  He said: "All these portray the terrible aspects of the Divine Mother. If one keeps these pictures, one should worship them. But you must be lucky, to be able to hang them like that on the wall."
  At the sight of Annapurna's picture, Sri Ramakrishna exclaimed with great fervour, "Grand! Grand!"
  --
  As he spoke Sri Ramakrishna manifested great spiritual fervour. He was in an ecstatic mood, talking to the Divine Mother. A few minutes later he said, like a drunkard, "I am not unconscious." Looking at the house, he said: "It is a huge mansion. But what does it consist of? Bricks, timber, and clay."
  A little later he said, "I am very happy to see these pictures of gods and goddesses." He added: "It is not good to keep pictures of the terrible aspects of the Divine Mother. If one does, one should worship them."
  PASUPATI (smiling): "Well, things will go on as long as She keeps them going."
  --
  MASTER (smiling): "I see. You think as the intellectuals do: one reaps the results of one's actions. Give up these ideas. The effect of karma wears away if one takes refuge in God. I prayed to the Divine Mother with flowers in my hand: 'Here, Mother, take Thy sin; here, take Thy virtue. I don't want either of these; give me only real bhakti. Here, Mother, take Thy good; here, take Thy bad. I don't want any of Thy good or bad; give me only real bhakti. Here, Mother, take Thy dharma; here, take Thy adharma. I don't want any of Thy dharma or adharma; give me only real bhakti. Here, Mother, take Thy knowledge; here, take Thy ignorance. I don't want any of Thy knowledge or ignorance; give me only real bhakti. Here, Mother, take Thy purity; here, take Thy impurity. Give me only real bhakti.' "
  NANDA "Can God violate law?"
  --
  MASTER: "But who are you? It is the Divine Mother who has become all this. It is only as long as you do not know Her that you say, 'I', 'I'.
  "All will surely realize God. All will be liberated. It may be that some get their meal in the morning, some at noon, and some in the evening: but none will go without food. All, without any exception, will certainly know their real Self."

2.1.7.06 - On the Characters of the Poem, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  Savitri is represented in the poem as an incarnation of the Divine Mother.
  3 November 1936
  --
  If Savitri is represented as an incarnation of the Divine Mother, Aswapati must be meant to represent Theon.
  What has Theon to do with it?

2.1.7.07 - On the Verse and Structure of the Poem, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  You will see when you get the full typescript [of the first three books] that Savitri has grown to an enormous length so that it is no longer quite the same thing as the poem you saw then. There are now three books in the first part. The first, the Book of Beginnings, comprises five cantos which cover the same ground as what you typed but contains also much more that is new. The small passage about Aswapati and the other worlds has been replaced by a new book, the Book of the Traveller of the Worlds, in fourteen cantos with many thousand lines. There is also a third sufficiently long book, the Book of the Divine Mother. In the new plan of the poem there is a second part consisting of five books: two of these, the Book of Birth and Quest and the Book of Love, have been completed and another, the Book of Fate, is almost complete. Two others, the Book of Yoga and the Book of Death, have still to be written, though a part needs only a thorough recasting. Finally, there is the third part consisting of four books, the Book of Eternal Night, the Book of the Dual Twilight, the Book of Everlasting Day and the Return to Earth, which have to be entirely recast and the third of them largely rewritten. So it will be a long time before Savitri is complete.
  In the new form it will be a sort of poetic philosophy of the Spirit and of Life much profounder in its substance and vaster in its scope than was intended in the original poem. I am trying of course to keep it at a very high level of inspiration, but in so large a plan covering most subjects of philosophical thought and vision and many aspects of spiritual experience there is bound to be much variation of tone: but that is, I think, necessary for the richness and completeness of the treatment.

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Do you know that famous story about Maharshi? Once, disgusted with the Ashram and the disciples, he was going away into the mountains. While passing through a narrow path flanked by the hills, he came upon an old woman sitting with her legs across the path. Maharshi begged her to draw aside her legs but she would not. When Maharshi crossed over them, she became very angry and said, "Why are you so restless? Why can't you sit in one place at Arunachala instead of moving about? Go back to your place and worship Shiva there." Her remarks struck him and he retraced his steps. After going some distance he looked back and found that there was nobody there. Suddenly it struck him that it was the Divine Mother herself who wanted him to remain at Arunachala.
   Of course it was the Divine Mother who asked him to go back. Maharshi is intended to lead this sort of life. He has nothing to do with what happens around him. He remains calm and detached. The man is what he was.
   By the way, I am glad to hear about the Maharshi shouting at some Indian Christians. It means he can also become dynamic.

2.17 - THE MASTER ON HIMSELF AND HIS EXPERIENCES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "I had seen Keshab before I actually met him-I had seen him and his party in my samdhi. In front of me sat a roomful of men. Keshab looked like a peacock sitting with its tail spread out. The tail meant his followers. I saw a red gem on Keshab's head. That indicated his rajas. He said to his disciples, 'Please listen to what he [meaning the Master] is saying.' I said to the Divine Mother: 'Mother, these people hold the views of "Englishmen". Why should I talk to them?' Then the Mother explained to me that it would be like this in the Kaliyuga.
  "Keshab and his followers got from here [meaning himself] the names of Hari and the Divine Mother: That is why the Divine Mother took Vijay away from Keshab's party. But Vijay did not join the Adi Samaj.
  (Pointing to himself) "There must be something special here. Long ago a young man named Gopal Sen used to visit me. He who dwells in me placed His foot On Gopal's chest. Gopal said in an ecstatic mood: 'you will have to wait here a long time. I cannot live any more with worldly people.' He took leave of me. Afterwards I heard that he was dead. Perhaps he was born as Nityagopal.
  --
  Seeing him absorbed in meditation, I called aloud, 'Oh, Narendra!' He opened his eyes a little. I came to realize that he had been born, in another form, in Simla in a kayastha family. At once I said to the Divine Mother, 'Mother, entangle him in my; otherwise he will give up his body in samdhi.' Kedr, a believer in the Personal God, peeped in and ran away with a shudder.
  Master about himself
  "Therefore I feel that it is the Divine Mother Herself who dwells in this body and plays with the devotees. When I first had my exalted state of mind, my body would radiate light. My chest was always flushed. Then I said to the Divine Mother: 'Mother, do not reveal Thyself outwardly. Please go inside.' That is why my complexion is so dull now. If my body were still luminous, people would have tormented me; a crowd would always have thronged here. Now there is no outer manifestation. That keeps weeds away. Only genuine devotees will remain with me now. Do you know why I have this illness? It has the same significance. Those whose devotion to me has a selfish motive behind it will run away at the sight of my illness.
  "I cherished a desire. I said to the Mother, 'O Mother, I shall be the king of the devotees.'
  --
  "I said to the Divine Mother: 'Mother, please get me a rich man. If You don't, how shall I be able to protect this body? How shall I be able to keep the sdhus and devotees near me?' That is why Mathur Babu provided for my needs for fourteen years.
  "He who dwells in me tells me beforeh and what particular class of devotees will come to me. When I have a vision of Gaurnga, I know that devotees of Gaurnga are coming.
  --
  Mahima formed a circle, on the floor, with Rkhl, M., Kishori, and one or two other devotees. He asked them all to meditate. Rkhl went into an ecstatic state. The Master came down from the couch and placed his hand on Rkhl's chest, repeating the name of the Divine Mother. Rkhl regained consciousness of the outer world.
  It was one o'clock in the morning, the fourteenth day of the dark fortnight of the moon.
  --
  It was dawn. The Master was chanting the name of the Divine Mother. He went to the porch west of his room and looked at the Ganges; then he stopped in front of the pictures of different gods and goddesses in the room and bowed to them. The devotees left their beds, saluted Sri Ramakrishna, and went out.
  The Master was talking to a devotee in the Panchavati. The latter had dreamt of Chaitanyadeva.
  --
  It was dawn. Sri Ramakrishna was awake and meditating on the Divine Mother. On account of his illness the devotees were deprived of his sweet chanting of the Mother's name.
  Divine Incarnations act like men
  --
  MASTER (sharply): "Leave me alone. I can't say those things. I can't ask the Divine Mother to cure my illness. "All right. I shall be cured if it is the will of God."
  GIRISH: "You are trying to fool me. All depends on your will."
  --
  A DEVOTEE: "You will soon be cured if only you say to the Divine Mother, 'Mother, please make me well.' "
  Master could not ask God to cure him

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: What is this "complete union"? For instance, Ramakrishna asked the Divine Mother not to send him Kama and he succeeded, but all cases are not like that. It is quite possible to reject something centrally and totally, but one can't make a general rule about these things.
   Our Yoga is like a new path made out in the jungle and there is no previous road in the region. I had myself great difficulties; the suggestion that it was not possible was always there. A vision which the Mother had has sustained me: the vision of a carriage moving towards the highest peak on a steep hill. The highest summit is the transformation of Nature by the attainment of the Higher Consciousness.

2.18 - SRI RAMAKRISHNA AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was Vijaya day, the fourth day of the worship of Durga, when the image is immersed in water. On that day the Divine Mother returns to Her heavenly abode at Mount Kailas, leaving gloom in the hearts of Her devotees. It was eight o'clock in the morning. The air was chilly. Though ill, Sri Ramakrishna was sitting on his bed. He was like a five year-old child who knows nothing but its mother. NavaGopal, M., and a few other devotees were present.
  Master consoles Surendra
  Surendra arrived and sat down. the Divine Mother had been worshipped at his house for the past three days. Sri Ramakrishna had not been able to go there on account of his illness, but he had sent some of his disciples. Surendra was in a very unhappy mood because on this day the image of the Mother was to be immersed in the water.
  SURENDRA "I had to run away from home."
  --
  Surendra was disconsolate. He was crying to the Divine Mother and talking to Her. At this yearning of his beloved disciple Sri Ramakrishna could not control his tears. He looked at M. and said in a choked voice: "What bhakti! Ah, what great love he feels for God!"
  MASTER (to Surendra): "Yesterday evening at seven or seven-thirty I saw your worship hall in a vision. I saw the divine image full of effulgence. This place and your hall were joined by a stream of light flowing between them."
  --
  MASTER: "There was a time when I lay on the ground in the Panchavati and prayed to the Divine Mother, 'O Mother, reveal to me what the karmis have realized through their ritualistic worship, what the yogis have realized through yoga, and what the jnanis have realized through discrimination.' How much I communed with the Divine Mother! How can I describe it all?
  "Ah, what a state I passed through! Sleep left me completely."
  --
  He continued: "I have not read books. But people show me respect because I chant the name of the Divine Mother. Sambhu Mallick said about me, 'Here is a great hero without a sword or shield!'" (Laughter.)
  The conversation turned to the performance of a drama by Girish Ghosh called The Life of Buddha. The doctor had seen the play and been much pleased with it.

2.19 - THE MASTER AND DR. SARKAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  IT WAS THE DAY of the full moon following the Durga Puja, the worship of the Divine Mother. At ten o'clock in the morning Sri Ramakrishna was talking to M., who was helping him with his socks.
  MASTER (smiling): "Why can't I cut my woolen scarf into two pieces and wrap them around my legs like socks? They will be nice and warm."
  --
  MASTER: "My mind is undergoing a change. I cannot take prasad any more. The Real and the Appearance are becoming one to me. Do you know what I saw just now? A divine form-a vision of the Divine Mother. She had a child in Her womb. She gave birth to it and the next instant began to swallow it; and as much of it as went into Her mouth became void. It was revealed to me that everything is void. the Divine Mother said to me, as it were: 'Come confusion! Come delusion! Come!'
  This reminded M. of Sri Ramakrishna's saying that the magician alone is real and all else unreal.
  --
  It was evening. Sri Ramakrishna was seated on his bed, thinking of the Divine Mother and repeating Her hallowed name. The devotees sat near him in silence. Ltu, ai, Sarat, the younger Naren, Paltu, Bhupati, Girish, and others were present. Ramtaran of the Star Theatre had come with Girish to entertain Sri Ramakrishna with his singing. A few minutes later Dr. Sarkar arrived.
  DOCTOR (to the Master): "I was much worried about you last night at three o'clock. It was raining. I said to myself, 'Who knows whether or not the doors and windows of his room are shut?' "
  --
  "Therefore I cannot speak much to the Divine Mother about the illness of the body."
  GIRISH (to the devotees): "Pundit Shashadhar said to him [meaning the Master]: 'Please bring your mind to bear on the body during samdhi. That will cure your illness.' And he, the Master, saw in a vision that the body was nothing but a loose mass of flesh and bones."
  MASTER: "Once, a long time ago, I was very ill. I was sitting in the Kli temple. I felt like praying to the Divine Mother to cure my illness, but couldn't do so directly in my own name. I said to Her, 'Mother, Hriday asks me to tell You about my illness.' I could not proceed any farther. At once there flashed into my mind the Museum of the Asiatic Society, and a human skeleton strung together with wire. I said to Her, 'Please tighten the wire of my body like that, so that I may go about singing Your name and glories.' It is impossible for me to ask for occult powers.
  "At first Hriday asked me-I was then under his control-to pray to the Mother for powers.

22.08 - The Golden Chain, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Some of you were present at my talk on Dante....... I spoke of Dante's vision, it is a wonderful vision, - the vision of the mission of the Divine Mother.
   Dante saw a globe of light in front of him. As he was standing before the Divine Trinity in the Empyrean, suddenly he saw revealed to him a luminous globe and, within that luminous globe, as if its reflection, its reflected image, circling, moving. And as he gazed into that circling light, he saw himself. He saw himself in that circling light: himself not as he saw himself, but as that circling divine Light saw him - its own image. 'I was there in the image as conceived by Him, not as conceived by me.'
   In our language we can say that the luminous globe was the supreme Divine and, then, within it, the whirling circling light - that was the Creative Power, the Divine Mother in Her creative mood. And, within that, I was there as Her child, in my true reality, not as I see myself but as She sees me; in that image I saw myself.
   Dante says that it was an experience as if he was looking into an Eye, a big ball of Eye; and in that Eye he saw reflected his image as the Divine sees him, not 'as I see myself,' - but 'my true self' I say, that is the Image the Mother has left to you, within you. However much you may try, you cannot lose it; it will be there - till its fruition. Whenever, as I said, you feel discouraged, - naturally when you look at the world and its happenings, you feel very much distressed, disgusted, z -but there is another reality behind, it is the Mother's Presence that redeems all that. In any mood of depression, dejection, difficulty, always know that it is there in you to support you, to bring you peace and strength, and it is never failing. So many times She has said:

2.20 - THE MASTERS TRAINING OF HIS DISCIPLES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  he conversation turned to Kli, the Divine Mother.
  DOCTOR: "Kli is an old hag of the Sonthals."
  --
  "Yes, how true it is! How can a man who has the grace of God lack knowledge? Look at me. I am a fool. I do not know anything. Then who is it that utters these words? The reservoir of the Knowledge of God is inexhaustible. There are grain-dealers at Kamarpukur. When selling paddy, one man weighs the grain on the scales and another man pushes it to him from a heap. It is the duty of the second man to keep a constant supply of grain on the scales by pushing it from the big heap. It is the same with my words. No sooner are they about to run short than the Divine Mother sends a new supply from Her Inexhaustible storehouse of Knowledge.
  Master's unique experience
  --
  "You know I am a fool. I know nothing. Then who is it that says all these things? I say to the Divine Mother: 'O Mother, I am the machine and Thou art the Operator. I am the house and Thou art the Indweller. I am the chariot and Thou art the Charioteer. I do as Thou makest me do; I speak as Thou makest me speak; I move as Thou makest me move. It is not I! It is not I! It is all Thou! It is all Thou!' Hers is the glory; we are only Her instruments. Once Radha, to prove her chastity, carried on her head a pitcher filled with water. The pitcher had a thousand holes, but not a drop of water spilled. People began to praise her, saying, 'Such a chaste woman the world will never see again!' Then Radha said to them: Why do you praise me? Say: Glory unto Krishna! Hail Krishna! I am only His handmaid.'
  "Once in that strange mood of mine I placed my foot on Vijay's chest. You know how greatly I respect him-and I placed my foot on his body! What do you say to that?"
  --
  "I too passed through that state. It is called Dsya, the attitude of the servant toward his master. I used to weep so bitterly with the name of the Divine Mother on my lips that people would stand in a row watching me. When I was passing through that state, someone, in order to test me and also to cure my madness, brought a prostitute into my room. She was beautiful to look at, with pretty eyes. I cried, 'O Mother! O Mother!' and rushed out of the room. I ran to Haladhri and said to him, 'Brother, come and see who has entered my room!' I told Haladhri and everyone else about this woman. While in that state I used to weep with the name of the Mother on my lips. Weeping, I said to Her: O Mother, protect me! Please make me stainless. Please see that my mind is not diverted from the Real to the unreal.' (To the doctor) This attitude of yours is also very good. It is the attitude of a devotee, one who looks on God as his Master.
  "When a man develops pure sattva, he thinks only of God. He does not enjoy anything else. Some are born with pure sattva as a result of their Prrabdha karma. Through unselfish action one finally acquires pure sattva. Sattva mixed with rajas diverts the mind to various objects. From it springs the conceit of doing good to the world. To do good to the world is extremely difficult for such an insignificant creature as man. But there is no harm in doing good to others in an unselfish spirit. This is called unselfish action. It is highly beneficial for a person to try to perform such action. But by no means all succeed, for it is very difficult. Everyone must work. Only one or two can renounce action. Rarely do you find a man who has developed pure sattva. Through disinterested action sattva mixed with rajas gradually turns into pure sattva.
  --
  "It is said in the Purana that Bhagavati, the Divine Mother, was once born as the daughter of King Himalaya. After Her birth She showed Her father Her many forms. The Lord of the mountains, after enjoying all these visions, said to the Divine Mother, 'May I have the vision of Brahman as It is described in the Vedas!' Then the Divine Mother answered, 'Father, if you want to have the vision of Brahman you must live in the company of holy men.'
  "What Brahman is cannot be described in words. Somebody once said that everything in the world has been made impure, like food that has touched the tongue, and that Brahman alone remains undefiled. The meaning is this: All scriptures and holy books-the Vedas, the Puranas, the Tantras, and so forth-may be said to have been defiled because their contents have been uttered by the tongues of men; but what Brahman is no tongue has yet been able to describe. Therefore Brahman is still undefiled. One cannot describe in words the joy of play and communion with Satchidananda. He alone knows, who has realized it."
  --
  "I prayed to the Divine Mother only for love. I offered flowers at Her Lotus Feet and said with folded hands: 'O Mother, here is Thy ignorance and here is Thy knowledge; take them both and give me only pure love for Thee. Here is Thy holiness and here is Thy unholiness; take them both and give me only pure love for Thee. Here is Thy virtue and here is Thy sin; here is Thy good and here is Thy evil; take them all and give me only pure love for Thee. Here is Thy dharma and here is Thy adharma; take them both and give me only pure love for Thee.'
  Pairs of opposites

2.21 - IN THE COMPANY OF DEVOTEES AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The other day the Divine Mother showed me two men in a vision. He [meaning the doctor] is one. She also revealed to me that he will have much knowledge; but it is dry knowledge. (Smiling, to the doctor) But you will soften."
  Dr. Sarkar remained silent.
  --
  It was the day of the Kli Puja, the worship of the Divine Mother, Sri Ramakrishna's Chosen Ideal. At about nine o'clock in the morning the Master, clad in a new cloth, stood in the south room on the second floor of his temporary residence at Syampukur. He had asked M. to offer worship to Siddhesvari at Thanthania, in the central part of Calcutta, with flowers, green coconut, sugar, and other sweets. After bathing in the Ganges, M.
  had offered the worship and come barefoot to Syampukur. He had brought the Prasad with him. Sri Ramakrishna took off his shoes and with great reverence ate a little of the Prasad and placed a little on his head.
  --
  Suddenly Sri Ramakrishna gave a start. He put aside his slippers and stood still. He was in deep samdhi. It was the day of the Divine Mother's worship. Was that why he frequently went into samdhi? After a long while he sighed and restrained his emotion as if with great difficulty.
  It was about ten o'clock. Sri Ramakrishna was seated on his bed, leaning against the pillow. The devotees sat around him. Ram, Rkhl, Niranjan, Kalipada, M., and many others were present. Sri Ramakrishna was talking about his nephew Hriday.
  --
  MASTER: "Hriday is even now clamouring for land. He said to me one day while he was living with me at Dakshineswar, 'Give me a shawl, or I will sue you.' the Divine Mother removed him from Dakshineswar. He pestered the visitors for money. If he had stayed with me all these people could not have come. That is why the Mother removed him. R-also began to act that way. He became querulous. When he was asked to accompany me in a carriage he would hold back. He would be annoyed if the other youngsters came to me. If I went to Calcutta to see them, he would say: 'Why should you bother about them? Will they renounce the world?' If I wanted to offer refreshments to the other young boys, I would be afraid of R-and say to him, 'Take some yourself and then give it to them.' I came to know that he would not stay with me. Thereupon I Said to the Divine Mother, 'Mother, don't remove him altogether, like Hriday.' Then I came to know that he was going to Vrindvan. If R-had stayed with me at that time, all these youngsters could not have mixed with me. He left for Vrindvan and these young boys began to visit me frequently."
  R- (humbly): "Sir, that wasn't really in my mind."
  --
  Sri Ramakrishna asks a devotee to bring some incense. A few minutes later he offers all the articles to the Divine Mother. M. is seated close to him. Looking at M., he says to the devotees, "Meditate a little." The devotees close their eyes.
  Presently Girish offers a garl and of flowers at Sri Ramakrishna's feet. M. offers flowers and sandal-paste. Rkhl, Ram, and the other devotees follow him.
  --
  Manifestation of the Divine Mother through the Master In the twinkling of an eye Sri Ramakrishna goes into deep samdhi. An amazing transformation takes place in the Master before the very eyes of the devotees. His face shines with a heavenly light. His two hands are raised in the posture of granting boons and giving assurance to the devotees; it is the posture one sees in images of the Divine Mother. His body is motionless; he has no consciousness of the outer world. He sits facing the north. Is the Divine Mother of the Universe manifesting Herself through his person? Speechless with wonder, the devotees look intently at Sri Ramakrishna, who appears to them to be the embodiment of the Divine Mother Herself.
  The devotees begin to sing hymns, one of them leading and the rest following in chorus.

2.22 - THE MASTER AT COSSIPORE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "I was twenty-two or twenty-three when the Divine Mother one day asked me in the Kali temple, 'Do you want to be Akshara?' I didn't know what the word meant. I asked Haladhari about it. He said, 'Kshara means jiva, living being; Akshara means Paramatman, the Supreme Soul.'
  "At the hour of the evening worship in the Kali temple I would climb to the roof of the kuthi and cry out: 'O devotees, where are you all? Come to me soon! I shall die of the company of worldly people!' I told all this to the 'Englishmen'. They said it was all an illusion of my mind. 'Perhaps it is', I said to myself, and became calm. But now it is all coming true; the devotees are coming.
  --
  "I said to the Divine Mother, 'O Mother, since You have placed me in this condition, provide me with a rich man.' That is why Mathur served me for fourteen years.(From 1858 to 1871.) And in how many different ways! At my request he arranged a special store-room for the sadhus. He provided me with carriage and palanquin. And whatever I asked him to give to anyone, he gave. The Brahmani2 identified him with Prataprudra.3
  "Vijay had a vision of this form [meaning himself]. How do you account for it? Vijay said to me, 'I touched it exactly as I am touching you now.'
  --
  MASTER: "Yes, the Divine Mother has put me into the state of a child. Tell me, won't the body live through this illness?"
  The Master and M. became silent. Narendra entered the room. He was going home to settle his family affairs.
  --
  MASTER (to Narendra and the others): "There are two persons in this. One, the Divine Mother—"
  He pauses. The devotees eagerly look at him to hear what he will say next.

2.23 - THE MASTER AND BUDDHA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  In the evening lamps were lighted in the house. Sri Ramakrishna sat on his bed, facing the north. He was absorbed in contemplation of the Mother of the Universe. A few minutes later Fakir, who belonged to the priestly family of Balaram, recited the Hymn of Forgiveness addressed to the Divine Mother. Sash;, M., and two or three other devotees were in the room. After the recital Sri Ramakrishna, with folded hands, very respectfully bowed to the Deity.
  M. was fanning Sri Ramakrishna. The Master said to him by signs, "Get a stone cup for me that will hold a quarter of a seer of milk — white stone." He drew the shape of the cup with his finger.
  --
  Sri Ramakrishna said by a sign: "That's good! They are singing of the Divine Mother."
  The brahmani of Baghbazar had the nature of a child. Sri Ramakrishna told Rakhal, by a sign, to ask her to sing. The devotees smiled as the brahmani sang:
  --
  SURENDRA (looking at M. and the others): "I have come after finishing my office work. I thought, 'What is the good of standing on two boats at the same time?' So I finished my duties first and then came here. Today is the first day of the year; it is also Tuesday, an auspicious day to worship the Divine Mother. But I didn't go to Kalighat. I said to myself, 'It will be enough if I see him who is Kali Herself, and who has rightly understood Kali.'"
  Sri Ramakrishna smiled.
  --
  MASTER (to Girish and the others): "Pagli cherishes the attitude of madhur toward me. One day she came to Dakshineswar. Suddenly she burst out crying. 'Why are you crying?' I asked her. And she said, 'Oh, my head is aching!' (All laugh.) Another day I was eating when she came to Dakshineswar. She suddenly said, 'Won't you be kind to me?' I had no idea of what was passing through her mind, and went on eating. Then she said, 'Why did you push me away mentally?' I asked her, 'What is your attitude?' She said, 'Madhur.' 'Ah!' I said. 'But I look on all women as manifestations of the Divine Mother. All women are mothers to me.' Thereupon she said, 'I don't know all that.' Then I called Ramlal and said to him: 'Ramlal, listen to her! What is she talking about — this "pushing away mentally"?' Even now she keeps up that attitude."
  GIRISH: "Blessed indeed is Pagli! Maybe she is crazy. Maybe she is beaten by the devotees. But she meditates on you twenty-four hours a day. No matter how she meditates on you, no harm can ever befall her.
  --
  Two young girls aged nine and ten, who belonged to M.'s family; sang several songs about the Divine Mother for the Master. They had sung for him when he had visited M.'s house at Syampukur. The Master was very much pleased with their songs. After they had finished, they were sent for by the devotees to sing for them downstairs.
  MASTER (to M.): "Don't teach the girls any more songs. It is different if they sing spontaneously. But they will lose-their modesty by singing before anyone and everyone. It is very necessary for women to be modest."

2.24 - THE MASTERS LOVE FOR HIS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "A man forgets God if he is entangled in the world of maya through a woman. It is the Mother of the Universe who has assumed the form of maya, the form of woman. One who knows this rightly does not feel like leading the life of maya in the world. But he who truly realizes that all women are manifestations of the Divine Mother may lead a spiritual life in the world. Without realizing God one cannot truly know what a woman is."
  Sri Ramakrishna had felt a slight improvement as a result of the homeopathic treatment.
  --
  M: "The Master says it is the will of the Divine Mother. This is how She is sporting through his body."
  The two devotees were talking in whispers. Sri Ramakrishna asked Hirananda, by a sign, what M. was talking about. Since Hirananda could not understand the sign, Sri Ramakrishna repeated it.

2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "When he heard that a proposal had been made about my marriage, he wept, holding the feet of the image of Kali. With tears in his eyes he prayed to the Divine Mother: 'O Mother, please upset the whole thing! Don't let Narendra be drowned.'
  "After my father's death my mother and my brothers were starving. When the Master met Annada Guha one day, he said to him: 'Narendra's father has died. His family is in a state of great privation. It would be good if his friends helped him now with money.'
  --
  "He said to me: 'I used to climb to the roof of the kuthi and cry: "O devotees, where are you all? Come to me, O devotees! I am about to die. I shall certainly die if I do not see you." And the Divine Mother told me, "The devotees will come." You see, everything is turning out to be true.'
  "What else could I say? I kept quiet.
  --
  NARENDRA: "He said: 'You have assumed this body for my sake. I asked the Divine Mother, "Mother, unless I enjoy the company of some genuine devotees completely free from 'woman and gold', how shall I live on earth?"' Then he said to me, 'You came to me at night, woke me up, and said, "Here I am!"' But I did not know anything of this. I was sound asleep in our Calcutta house."
  M: "In other words, you may be both present and absent at the same time. It is like God, who is both formless and endowed with form."
  --
  NARENDRA: "Once I said to him, The forms of God and things like that, which you see in your visions, are all figments of your imagination.' He had so much faith in my words that he went to the Divine Mother in the temple and told Her what I had said to him. He asked Her, 'Are these hallucinations, then?' Afterwards he said to me, 'Mother told me that all these are real.'
  "Perhaps you remember that he said to me, 'When you sing, He who dwells here (touching his heart), like a snake, hisses as it were, and then, spreading His hood, quietly holds Himself steady and listens to your music.'
  --
  NARENDRA: "How many times he prayed to the Divine Mother for my sake! After my father's death, when I had no food at home and my mother and sisters and brothers were starving too, the Master prayed to the Divine Mother to give me money."
  M: "Yes, I know that. You once told me."
  NARENDRA: "But I didn't get any money. The Master told me what the Divine Mother had said to him: 'He will get simple food and clothing. He will eat rice and dal.'
  "He loved me so much! But whenever an impure idea crept into my mind he at once knew about it. While going around with, Annada, sometimes I found myself in the company of evil people. On those occasions the Master could not eat any food from my hands. He could raise his hand only a little, and could not bring it to his mouth. On one such occasion, while he was ill, he brought his hand very close to his mouth, but it did not go in. He said to me, 'You are not yet ready.'
  --
  It was Tuesday, a very auspicious day for the worship of the Divine Mother. Arrangements were being made for Her special worship at the monastery.
  M. was going to the Ganges to take his bath. Rabindra was walking alone on the roof. He heard Narendra singing the Six Stanzas on Nirvana:

2.3.01 - Aspiration and Surrender to the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  There has never been here any real surrender, any giving up of yourself freely and simply into the hands of the Divine Mother.
  And yet that is the only way to succeed in the supramental Yoga.
  --
  You can write to her briefly - telling her that the life of sansar is in its nature a field of unrest - to go through it in the right way one has to offer one's life and actions to the Divine and pray for the peace of the Divine within. When the mind becomes quiet, one can feel the Divine Mother supporting the life and put everything into her hands - these are the first things to do, if she wants to have peace.
  16 April 1933
  --
  Surrender means to look to the Divine Mother only - to reject all desires and do only her will, not to insist on one's own ideas and preferences, but to ask for her Truth only, to obey and follow her guidance, to open oneself and become aware of her
  Force and its workings and to allow those workings to change the nature into the divine nature.

2.3.01 - Concentration and Meditation, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  How can you fix the mind on the higher Self so long as you have no consciousness or experience of it? You can only concentrate on the idea of the Self. Or else one can concentrate on the idea of the Divine or the Divine Mother or on an image or on the feeling of devotion, calling the presence in the heart or the Force to work in the mind and heart and body and liberate the consciousness and give the self-realisation. If you concentrate on the idea of the Self, it must be with the conception of the Self as something different from mind and its thoughts, the vital and its feelings, the body and its actions - something standing back from all these, something that you can come to feel concretely as an Existence or Consciousness, separate from all that yet freely pervading all without being involved in these things.
  You have to separate yourself from the mind also. You have to feel yourself even in the mental, vital, physical levels (not only above) a consciousness that is neither mind, life, nor body.

2.3.02 - Mantra and Japa, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  It is not necessary to give up Gayatri Japa or the process which you are following at present. Concentration in the heart is one method, concentration in the head (or above) is another; both are included in this Yoga and one has to do whichever one finds easiest and most natural. The object of the concentration in the heart is to open the centre there (heart-lotus), to feel the presence of the Divine Mother in the heart and to become aware of ones soul or psychic being which is a portion of the Divine. The object of the concentration in the head is to rise to the Divine Consciousness and bring down the Light of the Mother or her Force or Ananda into all the centres. This movement of ascent and descent is implied in the process of your japa and it is not therefore necessary to renounce it.
  There is a level corresponding to the Satya Loka in the head but the consciousness has at a certain stage to rise above the head freely to meet the same level in the universal Consciousness above.

2.3.02 - Opening, Sincerity and the Mother's Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  Why do people often say that this Yoga is a very arduous one, full of difficulties and obstacles? One who is sincere and open exclusively to the Divine Mother would not believe this. It is
  Opening, Sincerity and the Mother's Grace

2.3.03 - The Mother's Presence, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  Live always as if you were under the very eye of the Supreme and of the Divine Mother. Do nothing, try to think and feel nothing
  16 April 1930 that would be unworthy of the Divine Presence.
  --
  It is quite possible for you to do sadhana at home and in the midst of your work - many do so. What is necessary at the beginning is to remember the Mother as much as possible, to concentrate on her in the heart for a time every day, if possible thinking of her as the Divine Mother, to aspire to feel her there within you, offer her your works and pray that from within she may guide and sustain you. This is a preliminary stage which often takes long, but if one goes through it with sincerity and steadfastness, the mentality begins little by little to change and a new consciousness opens in the sadhak which begins to be aware more and more of the Mother's presence within, of her working in the nature and in the life or of some other spiritual experience
  22 February 1937 which opens the gate towards realisation.
  --
  Is it true that one should feel that it is the Divine Presence which moves one and does everything for one? Would it be possible to feel it without a union with the Divine Mother?
  No - that is itself a union with her - to feel the Divine Presence

2.3.04 - The Mother's Force, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  (1) The power of the Divine Mother from above is descending upon you and the pressure you feel on your head and the workings of which you are aware are hers.
  Put yourself completely into her hands, have entire confidence, observe carefully and accurately all that happens and write that here. There is no need of special instructions since what is needed is being done for you.
  --
  In this process of the descent from above and the working it is most important not to rely entirely on oneself, but to rely on the guidance of the Guru and to refer all that happens to his judgment and arbitration and decision. For it often happens that the forces of the lower nature are stimulated and excited by the descent and want to mix with it and turn it to their profit. It often happens too that some Power or Powers undivine in their nature present themselves as the Supreme Lord or as the Divine Mother and claim the being's service and surrender. If these things are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sadhak to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of Nature are full of snares, the disguises of the ego are innumerable, the illusions of the Powers of Darkness, Rakshasi Maya, are extraordinarily skilful; the reason is an insufficient guide and often turns traitor; vital desire is always
  214

2.3.05 - Sadhana through Work for the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  The feeling that all one does is from the Divine, that all action is the Mother's is a necessary step in experience, but one cannot remain in it - one has to go farther. Those can remain in it who do not want to change the nature, but only to have the experience of the Truth behind it. Your action is according to universal Nature and in that again it is according to your individual nature, and all Nature is a force put out by the Divine Mother for the action of the universe. But as things are it is an action in the Ignorance and the ego; while what we want is an action of the divine Truth
  Sadhana through Work for the Mother

2.3.07 - The Mother in Visions, Dreams and Experiences, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  It may be so - as Jesus was a child of the Divine Mother.
  25 November 1933

2.3.1 - Ego and Its Forms, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  If you are becoming so conscious of the ego and the animal which fill so large a place in every human being, it is really a progress, because to be conscious is the first step. But along with it you must have an aspiration and a confident faith in the Divine Power and Grace and in the divine element within you, psychic and spiritual, that through these the nature will be transformed and the ego replaced by the true person and the animal by the true vital and physical being become fit instruments of the Divine Mother.
  ***
  --
  It is true about living and doing all for oneself, but that is the nature of man, he is centred in his ego, ego-centric, and does all for his ego; even his love and liking is mostly based on ego. All that has to be changed and all has to be centred in the Divine, done for the Divine Mother. It is the work of the sadhana to get that done. The silence, the growth of the psychic and all else is meant to bring about that but it cannot be done all at once. When the consciousness is ready, then the psychic love, the impulse for self-giving begins to open out in the heart and the change is mademore and more till there is the complete self-giving.
  ***
  --
  Well, it can hardly be that you alone are a chosen instrument. All who arrive at the realisation in this Yoga will be instrumentsit is part of the realisation that the sadhak should turn himself into an instrument of the Divine Mother
    The correspondent asked whether the ego has to be transformed or dissolved.Ed.

2.4.01 - Divine Love, Psychic Love and Human Love, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The love which is turned towards the Divine ought not to be the usual vital feeling which men call by that name; for that is not love, but only a vital desire, an instinct of appropriation, the impulse to possess and monopolise. Not only is this not the divine Love, but it ought not to be allowed to mix in the least degree in the Yoga. The true love for the Divine is a self-giving, free of demand, full of submission and surrender; it makes no claim, imposes no condition, strikes no bargain, indulges in no violences of jealousy or pride or anger for these things are not in its composition. In return the Divine Mother also gives herself, but freely and this represents itself in an inner givingher presence in your mind, your vital, your physical consciousness, her power re-creating you in the divine nature, taking up all the movements of your being and directing them towards perfection and fulfilment, her love enveloping you and carrying you in its arms Godwards. It is this that you must aspire to feel and possess in all your parts down to the very material, and here there is no limitation either of time or of completeness. If one truly aspires and gets it, there ought to be no room for any other claim or for any disappointed desire. And if one truly aspires, one does unfailingly get it, more and more as the purification proceeds and the nature undergoes its needed change.
  Keep your love pure of all selfish claim and desire; you will find that you are getting all the love that you can bear and absorb in answer.

24.05 - Vision of Dante, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Dante calls his vision the vision of the "Divine Comedy". That is the name of his great poem. Comedy means a play that ends in happiness and union - here it is the supreme happiness, the bliss of union with God and the Divine Mother. It is the culmination and denouement of an unrolling of God's play of creation and world manifestation. Dante ends his vision of the play in a single line of summation - indeed in a single word - the last line of the "Divina Commedia":
   "Love moved me...

2.4.1 - Human Relations and the Spiritual Life, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  A personal relation is formed when there is an exclusive mutual looking to each other. The rule about personal relations in this Yoga is this: (1) All personal relations to disappear in the single relation between the sadhaka and the Divine; (2) All personal (psychic-spiritual) relations to proceed from the Divine Mother, determined by her, and to be part of the single relation with the Divine Mother. In so far as it keeps to this double rule and admits no physical indulgence or vital deformation or mixture, a personal relation can be there. But since as yet the Supramental has not taken possession but is only descending and there is still struggle in the vital and physical levels, there must be a great carefulness such as would not be necessary if the supramental transformation were already there. Both have to be in direct relation with the Mother and in a total dependence on her and to see that that remains and that nothing diminishes its totality or cuts across it in the least degree.
  ***

2.4.2 - Interactions with Others and the Practice of Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The life of sasra is in its nature a field of unrestto go through it in the right way one has to offer ones life and actions to the Divine and pray for the peace of the Divine within. When the mind becomes quiet, one can feel the Divine Mother supporting the life and put everything into her hands.
  ***

3.03 - The Godward Emotions, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     The relations which arise out of this attitude towards the Divine, are that of the divine Father and the Mother with the child and that of the divine Friend. To the Divine as these things the human soul comes for help, for protection, for guidance, for fruition, -- or if knowledge be the aim, to the Guide, Teacher, Giver of light, for the Divine is the Sun of knowledge, -- or it comes in pain and suffering for relief and solace and deliverance, it may be deliverance either from the suffering itself or from the world-existence which is the habitat of the suffering or from all its inner and real causes.544 In these things we find there is a certain gradation. For the relation of fatherhood is always less close, intense, passionate, intimate, and therefore it is less resorted to in the Yoga which seeks for the closest union. That of the divine Friend is a thing sweeter and more intimate, admits of an equality and intimacy even in inequality and the beginning of mutual self-giving; at its closest when all idea of other giving and taking disappears, when this relation becomes motiveless except for the one sole all-sufficing motive of love, it turns into the free and happy relation of the playmate in the Lila of existence. But closer and more intimate still is the relation of the Mother and the child, and that therefore plays a very large part wherever the religious impulse is most richly fervent and springs most warmly from the heart of man. The soul goes to the Mother Soul in all its desires and troubles, and the Divine Mother wishes that it should be so, so that she may pour out her heart of love. It turns to her too because of the self-existent nature of this love and because that points us to the home towards which we turn from our wanderings in the world and to the bosom in which we find our rest.
     But the highest and the greatest relation is that which starts from none of the ordinary religious motives, but is rather of the very essence of Yoga, springs from the very nature of love itself; it is the passion of the Lover and the Beloved. Wherever there is the desire of the soul for its utter union with God, this form of the divine yearning makes its way even into religions which seem to do without it and give it no place in their ordinary system. Here the one thing asked for is love, the one thing feared is the loss of love, the one sorrow is the sorrow of separation of love; for all other things either do not exist for the lover or come in only as incidents or as results and not as objects or conditions of love. All love is indeed in its nature self-existent because it springs from a secret oneness in being and a sense of that oneness or desire of oneness in the heart between souls that are yet able to conceive of themselves as different from each other and divided. Therefore all these other relations too can arrive at their self-existent motiveless joy of being for the sake of love alone. But still they start from and to the end they, to some extent, find a satisfaction of their play in other motives. But here the beginning is love and the end is love and the whole aim is love. There is indeed the desire of possession, but even this is overcome in the fullness of the self-existent love and the final demand of the Bhakta is simply that his Bhakti may never cease nor diminish. He does not ask for heaven or for liberation from birth or for any other object, but only that his love may be eternal and absolute.

31.04 - Sri Ramakrishna, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The dynamic Vedanta of Vivekananda, its application in life, is based on this foundation. Spirituality and life are not two separate things - spirituality should be established and made to flower and bloom in life itself. This great truth always inspired Vivekananda in all his activities. Before the advent of Sri Ramakrishna the word "religion" or "spirituality" used to convey an otherworldly pursuit to the aspirant and to the public as well. Wherever there was some real spiritual practice, the aim and the impulse naturally tended to illustrate the dictum that Brahman alone is the truth and the world an illusion. Sri Ramakrishna shook to its roots the then prevailing conception of illusionism when he made the great Vedantin Totapuri give up the negative path, "Brahman is not this, not this", and accept all this too as Brahman. He further showed Totapuri the glory of the Mother of the universe. Vivekananda seized upon this fundamental realisation of Sri Ramakrishna to turn the tide of religion. His endeavour was to bring down religion or spirituality on the surface of the earth, into normal society and into the ordinary ways of life-activities. Sri Ramakrishna was a genuine Sannyasin at heart but he had never appeared in the garb of a Sannyasin. Vivekananda in spite of his hoisting up the banner of a Sannyasin was a mighty worker in his heart and conduct. He was a worker, but inwardly in communion with the spirit. No doubt, Sri Ramakrishna laid great stress on Samadhi, trance, for the achievement of the unalloyed, pure spiritual truth, but he never accepted the Nirvikalpa Samadhi as the sole self-sufficing goal for all or even for the many. He did not want, personally, to melt away as a salt-doll in the ocean. Like Ramprasad he would rather not become a lump of sugar but taste it instead. The aim of his dynamic personality was to purify and transform the egoistic 'I' into the real I, and take part in the play of the Divine Mother in her creation.
   The future spiritual realisation will follow this line of development; all efforts will seek to make this great realisation still more manifest, widely established and universally practised. Sri Ramakrishna opened this immortalising fount of true spirituality and Vivekananda spread it abroad to create a living spiritual atmosphere. The spiritual leader of the future will fix for ever its concrete and permanent form.

3.2.05 - The Yoga of the Bhagavad Gita, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The Gita, the Divine Mother and the Purushottama
  The Gita does not speak expressly of the Divine Mother; it speaks always of surrender to the Purushottamait mentions her only as the Para Prakriti who becomes the Jiva, i.e., who manifests the Divine in the multiplicity and through whom all these worlds are created by the Supreme and he himself descends as the Avatar. The Gita follows the Vedantic tradition which leans entirely on the Ishwara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it; the Tantrik tradition leans on the Shakti or Ishwari aspect and makes all depend on the Divine Mother, because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it. This Yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the Yoga.
  In regard to the Purushottama the Divine Mother is the supreme divine Consciousness and Power above the worlds, Adya Shakti; she carries the Supreme in herself and manifests the Divine in the worlds through the Akshara and the Kshara. In regard to the Akshara she is the same Para Shakti holding the Purusha immobile in herself and also herself immobile in him at the back of all creation. In regard to the Kshara she is the mobile cosmic Energy manifesting all beings and forces.
  ***

3.2.07 - Tantra, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Sri Aurobindo1 cannot undertake to guide you as your Guru, for the reason that he takes as disciples only those who follow his special path of Yoga; your experiences follow a different line. In his Yoga there may be an occasional current in the spine as in other nerve channels or different parts of the body, but no awakening of the Kundalini in this particular and powerful fashion. There is only a quiet uprising of the consciousness from the lower centres to join the spiritual consciousness above and a descent of the Divine Force from above which does its own work in the mind and body the manner and stages varying in each sadhak. A perfect confidence in the Divine Mother and a vigilance to repel all wrong suggestions and influences is the main law of this Yoga. Your opening having once been so powerful on the more usual Tantric lines (even without your own will intervening), it is hardly probable that it could now change easily to other linesany such effort might create a serious disturbance. In speaking of a competent Guru Sri Aurobindo meant one who had himself practised this opening of the centres and become siddha in that line of Yoga. It should not be impossible to find onewhen one has the call for the Guru, the Guru sooner or later comes. Meanwhile to put away fear and have confidence in the Divine working is indispensable but no effort should be made to force the pace by concentrated meditation unless you have a guide whom you can trusta clear guidance from within or a guide from without. The inspiration about the Ida nadi and the subsequent waking of the Shakti show that there was an intervention at a critical moment and that the call to it whenever needed is likely to be effective.
  In the experiences proper related in your first letter there is absolutely nothing that should have disturbed youall was quite normal, the usual experiences of the Yogin at such a juncture and very good and powerful, such as do not come except by the grace of the Divine. Probably the opening came after slow invisible preparation as a result of the meditation on the lotus at the top of the head; for that is always an invitation to the Kundalini to awake or for the lower consciousness to rise and meet the higher. The disturbing factor came with the feeling of discomfort in the heart due to some resistance in the physical being which is very often felt and can be overcome by the working of the Force itself and the fear that came afterwards in the seats of the vital Nature, heart, navel etc. But that was no part of the experience, it was an interference by a wrong reaction from the lower or exterior consciousness. If you had not allowed yourself to be disturbed, probably nothing untoward would have disturbed the process. One must not get frightened by unusual states or movements or experiences, the Yogi must be fearless, abh; it is absurd to have a fear because one can control ones states; that is a power very much to be desired and welcomed in Yoga.

3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  This movement [of vital interchange] is a wrong and a dangerous one. It is not so much repeating the old game under the garb of Yoga, but, what is worse, turning the Yoga-power itself into the instrument of satisfaction of a vital force. There must be absolute abstention from all vital interchange with others. The warning has often been given that no special or personal relation, even under the colour of a psychic connection or otherwise, must be formed with the women sadhakas. The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place.
  To master the sex-impulse,to become so much master of the sex-centre that the sexual energy would be drawn upwards, not thrown outwards and wastedit is so indeed that the force in the seed can be turned into a primal physical energy supporting all the others, retas into ojas. But no error can be more perilous than to accept the immixture of the sexual desire and some kind of subtle satisfaction of it and look on this as a part of the sadhana. It would be the most effective way to head straight towards spiritual downfall and throw into the atmosphere forces that would block the supramental descent, bringing instead the descent of adverse vital powers to disseminate disturbance and disaster. This deviation must be absolutely thrown away, should it try to occur and expunged from the consciousness, if the Truth is to be brought down and the work is to be done.
  --
  The transformation of the sex-centre and its energy is needed for the physical siddhi; for this energy is the support in the body of all the mental, vital and physical forces of the nature. It has to be changed into a mass and a movement of intimate Light, creative Power, pure Divine Ananda. It is only the bringing down of the supramental Light, Power and Bliss into the centre that can so change it. As to the working afterwards, it is the supramental Truth and the creative vision and will of the Divine Mother that will determine it. But it will be a working of the conscious Truth, not of the Darkness and Ignorance to which sexual desire and enjoyment belong; it will be a power of preservation and free desireless radiation of the life-forces and not of their throwing out and waste. Avoid the imagination that the supramental life will be only a heightened satisfaction of the desires of the vital and the body; nothing can be a greater obstacle to the Truth in its descent than this hope of a glorification of the animal in human nature. Mind wants the supramental state to be a confirmation of its own cherished ideas and preconceptions; the vital wants it to be a glorification of its own desires; the physical wants it to be a rich prolongation of its own comforts and pleasures and habits. If it were to be that, it would be only an exaggerated and highly magnified consummation of the animal and the human nature, not a transition from the human into the Divine.
  It is dangerous to think of giving up all barrier of discrimination and defence against what is trying to descend upon you. Have you thought what this would mean if what is descending is something not in consonance with the divine Truth, perhaps even adverse? An adverse Power could ask no better condition for getting control over the seeker. It is only the Mothers Force and the divine Truth that one should admit without barriers. And even there one must keep the power of discernment in order to detect anything false that comes masquerading as the Mothers Force and the divine Truth, and keep too the power of rejection that will throw away all mixture.

33.10 - Pondicherry I, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   All that Sri Aurobindo had wanted to do with his body was to instal permanently in an earthly form the Mother Divine. This Temple we call the Ashram has grown through the Power and Influence of Her physical Presence, in order that She may manifest anew. the Divine Mother of the worlds has installed Herself here. In the golden Temple the living Goddess is manifest with all Her Powers of realisation. She has Herself taken charge of the Work now. And the power of Her Grace is working towards the goal that the entire earth and the race of men grow into a living manifestation of Herself.
   In 1910. and took shelter here. We might say of course from another point of view that it was he who gave shelter to Pondicherry within his own consciousness. But why this city in particular? There is indeed the usual view that he retired into French territory to escape the wrath of the British bureaucracy. But actually, all he wanted was to find a quiet spot where he might give himself to his own work undisturbed.

33.18 - I Bow to the Mother, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The first time he came here for canvassing, he was alone. The Mother accompanied him the next time. To all outward appearances they arrived here to canvass support for the election, although M. Richard did not in the end get very many votes. But this provided the occasion for the Mother to meet Sri Aurobindo and gather a few trusted friends and devotees. In this connection the Mother had to pay a visit to Karikal once. This was her first direct experience of the actual India, that is, what it is in its crude outward aspect. She gave us an amusing description of the room where she was put up, an old dilapidated room as dark as it was dirty and a paradise of white ants. Thus it was that the Divine Mother, One who is fairer than the fairest and lovelier than infinite beauty had to come down and enter the darkness and evil of this human life; for how else could these poor mortals have a chance?
   When it first came to be bruited about that a Great Lady like this was to come and live close to ourselves, we were faced with a problem: how should we behave? should there be a change in our manners? For we had been accustomed to a bohemian sort of life, we dressed and talked, slept and ate and moved about in a free unfettered style, in a manner that would not quite pass in civilised society. Nevertheless, it was finally agreed that we should stick as far as possible to our old ways even under the new circumstances, for why should we permit our freedom and ease to be compromised or lost? This indeed is the way in which the arrogance and ignorance of man assert the glory of their individuality!

35.03 - Hymn To Bhavani, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   Lord of the people, Lord of the Divine Mother,
   the great Lord Himself, the Lord of the Gods,

35.06 - Who Seeks Holy Places?, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   feet of the Divine Mother.
   Who can know the infinite power of the name, Kali?

4.01 - INTRODUCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [352] This gives rise to a peculiar double trinity, consisting on the one hand of a divine series, father-god, divine son, the ka-mutef, and on the other hand a human series, father-god, human divine son (Pharaoh), and Pharaohs ka. In the first series the father changes into the son and the son into the father through the procreative power of the ka-mutef. All three figures are consubstantial. The second, divine-human series, which is likewise bound into a unity by consubstantiality, represents the manifestation of God in the earthly sphere.12 the Divine Mother is not included in either triunity; she stands outside it, a figure now wholly divine, now wholly human. We should mention in this connection a late Egyptian trinity amulet discussed by Spiegelberg: Horus and Hathor sit facing one another, and between them and over them hovers a winged serpent. The three deities all hold the ankh (symbol of life). The inscription says: Bait is one, Hathor one, Akori one, one is their power. Greetings, Father of the World, greetings, three-formed God.13 Bat is Horus. The amulet, which is three-cornered, may date from the first or second century A.D. Spiegelberg writes: For my feeling this epigram, despite its Greek form, breathes an Egyptian spirit of Hellenistic nature and contains nothing Christian. But it is born of a spirit that made its contri bution to the development of the dogma of the Trinity in Christianity.14 The illustrations of the coniunctio in the Rosarium, showing King, Queen, and the dove of the Holy Ghost, correspond to the figures on the amulet exactly.15

4.02 - Difficulties, #Words Of The Mother II, #The Mother, #Integral Yoga
  May the Divine Mother give me the necessary force so that the following prayer of mine may become effective.
  As a son of Sri Aurobindo and the Mother my greatest interest is in Truth. Let not the mountain of pride hidden in Nature distort in any way the movements of this Truth the Glorious Sun. Lift me above smallness.

4.04 - Weaknesses, #Words Of The Mother II, #The Mother, #Integral Yoga
  Detaching oneself from the ignorant actions of the mind and vital and from any kind of ambition, and allowing the Divine Mother to work according to Her own will, one can have inner as well as outer peace and happiness; and this, I think, is the way one can serve the Mother gratefully and sincerely. Is this not so?
  Certainly, action without ambition and egoistic calculation is the condition of peace and felicity both inner and outer.

4.1.1.05 - The Central Process of the Yoga, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  Supreme Lord or as the Divine Mother and claim the being's service and surrender. If these things are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sadhak to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of Nature are full of snares, the disguises of the ego are innumerable, the illusions of the Powers of Darkness, Rakshasi
  Maya, are extraordinarily skilful; the reason is an insufficient guide and often turns traitor; vital desire is always with us tempting to follow any alluring call. This is the reason why in this Yoga we insist so much on what we call samarpan.a - rather inadequately rendered by the English word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question; all is safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who are exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself by identity or represents the Divine is in this difficult endeavour imperative and indispensable.

4.2.3 - Vigilance, Resolution, Will and the Divine Help, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  If Buddha had the will only after tapasya, how was it that he left everything without hesitation in the search for Truth and never once looked back, regretted nor had any struggle? The only difficulty was how to find the Truth, his single will to find it never faltered; the intensity of his tapasya itself would have been impossible without that strength of will. People less strong than Buddha may have to develop it by endeavour. Those who cannot do that have to find their strength in their reliance on the Divine Mother.
  ***

4.4.1.02 - A Double Movement in the Sadhana, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  the cosmic consciousness of the Divine Mother and received her
  blessing.

4.4.4.05 - The Descent of Force or Power, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  field of new experience, relying on the Divine Mother-Force for
  guidance and support and protection throughout the change.

5.08 - ADAM AS TOTALITY, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [630] An alchemical recipe says: Sow the gold in foliated white earth.270 Thus the gold (sun) and the white earth, or moon271 are united. In Christianity, as in alchemy, earth and moon are closely related, conjoined by the figure of the Divine Mother. The sun-moon conjunction takes place in the head, an indication of the psychic nature of this event.272 As I said, the concept of the psychic, as we understand it today, did not exist in the Middle Ages, and even the educated modern man finds it difficult to understand what is meant by reality of the psyche. So it is not surprising that it was incomparably more difficult for medieval man to imagine something between esse in re and esse in intellectu solo.273 The way out lay in metaphysics.274 The alchemist was therefore compelled to formulate his quasichemical facts metaphysically too.275 Thus the white earth corresponds to the earth that signified mankind, is exalted above all the circles of the World, and placed in the intellectual heaven of the most holy Trinity.276 (Where, we may add, it is obviously added to the Trinity as the Fourth, thereby making it a totality.)277 This cheerful piece of heterodoxy remained unconscious and its consequences never appeared on the surface.
  [631] The conclusion which Eleazar draws requires elucidation. It is in itself remarkable that he should paraphrase, in connection with the perfect state, i.e., the coniunctio Solis et Lunae, just that passage in Job (supra, par. 624) and say: Out of my earth shall come forth blood. This is feasible only if the coniunctio symbolizes the production of the hermaphroditic second Adam, namely Christ and the corpus mysticum of the Church. In the ecclesiastical rite the equivalent of the coniunctio is the mixing of substances, or the Communion in both kinds. The passage from Job must therefore be interpreted as though Christ were speaking: From my earth, my body, will come forth blood. In the Greek Orthodox rite the loaf of bread stands for Christs body. The priest pierces it with a small silver lance, to represent by analogy the wound in his side from which blood and grace flow, and perhaps also the slaying of the victim (mactatio Christi).

5.1.01 - Terminology, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The use of the word Power has already been explained - it can be applied to whatever or whoever exercises a conscious power in the cosmic field and has authority over the world-movement or some part of it or some movement in it. But the Four of whom you speak are also Shaktis, manifestations of different powers of the supreme Consciousness and Force, the Divine Mother by which she rules or acts in the universe. And they are at the same time divine Personalities; for each is a being who manifests different qualities and personal consciousness-forms of her
  Godhead. All the greater Gods are in this way personalities of the Divine - one Consciousness playing in many personalities, ekam sat bahudha. Even in the human being there are many personalities and not only one, as used formerly to be imagined; for all consciousness can be at once one and multiple. "Powers and Personalities" simply describe different aspects of the same being; a Power is not necessarily impersonal and certainly it is not avyaktam, as you suggest, - on the contrary it is a manifestation acting in the worlds of the divine manifestation.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
    adyasakti: The Primal Energy; an epithet of the Divine Mother.
    agamani: A class of songs invokingDurga, the Divine Mother.
    Ahalya: The wife of the sage Gautama. Because of her misconduct she was turned into a stone by the curse of her husband. The sage, however, said that the touch of Rama's feet would restore her human form.
  --
    Anandamayi: (Lit., Full of Bliss) An epithet of the Divine Mother.
    anna: A small Indian coin, one sixteenth of a rupee.
  --
    Annapurna: A name of the Divine Mother as the Giver of Food.
    antaranga: Belonging to the inner circle; generally used with reference to an intimate disciple.
  --
    Bhagavati: the Divine Mother.
    bhairava: An aspirant of the Tantrik sect; also denotes the God Siva, especially one of His eight frightful form.
  --
    Bhavatarini: (Lit., the Saviour of the Universe) A name of the Divine Mother.
    bheda: Difference.
  --
    Brahmamayi: (Lit., the Embodiment of Brahman) A name of the Divine Mother.
    Brahman: The Absolute; the Supreme Reality of the Vedanta philosophy.
  --
    Chandi: A sacred book of the Hindus, in which the Divine Mother is described as the Ultimate Reality.
    Chandidas: The name of a Vaishnava saint.
  --
    Durga: A name of the Divine Mother.
    Durga Puja: The worship of Durga.
  --
    Gauri: (Lit., of fair complexion) A name of the Divine Mother; also the name or a pundit devoted to Sri Ramakrishna.
    Gaya: A sacred place in northern India.
  --
    Jagadamba: (Lit., the Mother of the Universe) A name of the Divine Mother.
    Jagai: Jagai and Madhai were two ruffians redeemed by Gauranga.
  --
    Jagaddhatri: (Lit., the Bearer of the Universe) A name of the Divine Mother. In this form She is represented as riding a lion in the act of subduing an elephant.
    jal: The Bengali word for water.
  --
    Kali: A name of the Divine Mother; the presiding Deity of the Dakshineswar temple. She is often referred to and addressed by Sri Ramakrishna as the Adyasakti, the Primal Energy.
    kalia: A rich preparation of fish or meat.
  --
    Katyayani: A name of the Divine Mother.
    Kausalya: The mother of Rama.
  --
    Kumari Puja: (Lit., the worship of a virgin) A ritualistic worship prescribed by the Tantra, in which a virgin is worshipped as the manifestation of the Divine Mother of the Universe.
    kumbhaka: Retention of breath; a process in pranayama, or breath-control, described in rajayoga and hathayoga.
  --
    Madhu and Kaitabha: Two demons killed by the Divine Mother; the story is narrated in the Chandi.
    madhur: One of the five attitudes cherished by the Vaishnava worshipper toward his Ideal Deity, Krishna: the attitude of a wife toward her husband or of a woman toward her paramour.
  --
    Maha-Kali: A name of the Divine Mother.
    Mahakarana: (Lit., the Great Cause) The Transcendental Reality.
  --
    Mahamaya: The Great Illusionist; a name of Kali, the Divine Mother.
    Mahanirvana: The great Nirvana or samadhi.
  --
    Mahashtami: The second day of the worship of Durga, the Divine Mother.
    mahat: The cosmic mind; a term used in the Samkhya philosophy, denoting the second category in the evolution of the universe.
  --
    Narayani: The Consort of Narayana; a name of the Divine Mother.
    Narendra(nath): A disciple of Sri Ramakrishna, subsequently world famous as Swami Vivekananda.
  --
    Nitya-Kali: A name of the Divine Mother.
    nityakarma: Religious ceremonies which a householder must perform every day, but which are not obligatory for a sannyasi.
  --
    Parvati: Daughter of King Himalaya; the Consort of Siva, She is regarded as an Incarnation of the Divine Mother; one of Her names is Uma.
    Patanjala: One of the six systems of orthodox Hindu philosophy, also known as the Yoga philosophy.
  --
    Rajarajesvari: (Lit., the Empress of kings) A name of the Divine Mother.
    rajarshi: A king who leads a saintly life; an epithet of Janaka.
  --
    Ramprasad: A Bengali mystic and writer of songs about the Divine Mother.
    Rani: (Lit., queen) A title of honour conferred on a woman.
  --
    Sakta: A worshipper of Sakti, the Divine Mother, according to the Tantra philosophy.
    Sakti: Power, generally the Creative Power of Brahman; a name of the Divine Mother.
    Sakuntala: A celebrated play by Kalidasa.
  --
    Siddhesvari: A name of the Divine Mother.
    siddhi: The eight occult powers which the yogi acquires through the practice of yoga; perfection in spiritual life; the intoxicating Indian hemp.
  --
    Simhavahini: (Lit., One whose bearer is the lion) A name of the Divine Mother.
    sishya: Disciple.
  --
    Sumbha and Nisumbha: Two demons slain by the Divine Mother. The story is told in the Chandi.
    Sumeru: The sacred Mount Meru of Hindu mythology, around which all the planets are said to revolve.
  --
    Syama: (Lit., the Dark One) A name or Kali, the Divine Mother.
    Syamakunda: A place near Mathura associated with Sri Krishna.
  --
    Tantra: A system of religious philosophy in which the Divine Mother, or Power, is the Ultimate Reality; also the scriptures dealing with this philosophy.
    Tantrik: A follower of Tantra; also, pertaining to Tantra.
  --
    Tara: (Lit., Redeemer) A name of the Divine Mother.
    tarpan: A ceremony in which a libation of water is made to dead relatives.
  --
    Uma: The daughter of King Himalaya, and the Consort of Siva; She is an Incarnation of the Divine Mother.
    unmana samadhi: Samadhi in which the functioning of the mind does not altogether stop.
  --
    Visalakshi: (Lit., the Large-eyed One) A name of the Divine Mother; also the name of a stream near Kamarpukur.
    Vishnu: The Preserver God; the Second Person of the Hindu Trinity, the other two being Brahma and Siva; the Personal God of the Vaishnavas.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  4. THIS WAS THE ARMY OF THE VOICE -- the Divine Mother OF THE SEVEN. THE
  SPARKS OF THE SEVEN ARE SUBJECT TO, AND THE SERVANTS OF, THE FIRST, THE

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
   adultery in the place of the Divine Motherhood, it is to affirm,
   instead of the principle of intelligence, blind fatality, which has for

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  duties as the chief priest in the Divine Mother's temple fanned the fire of devotion in him. He was
  observed to spend hours in deep meditation and in singing devotional songs. It was also found that he
  --
  began to spend his whole time in praying to the Divine Mother in the agony of his soul. It became
  impossible for him to perform the daily worship of the Deity in the temple any longer. Therefore
  --
  Deity as the Divine Mother of the universe, and several of them are so difficult to follow that none but
  those who are perfect masters of the senses, and are capable of seeing the Divinity in everything, can
  --
  every woman is a manifesta- tion and a symbol of the Divine Mother in a special sense.
  The Vaishnava form of Sadhana was another type of spiritual discipline that Sri Ramakrishna practiced.
  --
  power and wisdom that the Divine Mother was manifesting through his body and mind, and he felt an
  intense longing to minister unto the spiritual needs of men.
  --
  of the Divine Mother. Nor had he any selfish attachment to possessions,a trait of character which he
  expressed by developing in himself a spontaneous inability to possess anything or even to touch any
  --
  be contrary to his words.' Indeed, he said that when he surrendered everything to the Divine Mother, he
  could not surrender the virtue of truthfulness: for, if that was done, the very truth of his self-surrender
  --
  achieved to the Divine Mother of the universe. And it was because of this very fact of his having
  surrendered his ego completely to the Divine that the Guru Sakti (the redeeming power of the Lord)
  --
  towards womankind was ,one of profound respect bordering on worship. For he saw in them a symbol of the Divine Mother of
  the universe in a special sense. It was in this light that he himself viewed all women, and he wanted his devotees also to
  --
  the manifestation of the Divine Mother. God cannot be seen so long as one's passion for 'woman and
  gold' is not extinguished.
  --
  435. All women are parts of the Divine Mother, and therefore they should be looked upon as mothers by
  all.
  --
  fear. He sees them as they really areparts of the Divine Mother of the universe. So he not only pays all
  honour and respect to women, but actually worships them as a son does his mother.
  --
  the 'hand-maid', or the 'son' towards the Divine Mother. Mine is the attitude of the 'son'. To think of
  oneself as the hand-maid of the Divine Mother is also good. But the path of the 'hero' is fraught with
  danger. Very pure is the path of 'sonship' (i.e. thinking of oneself as the son of the Divine Mother.)
  441. Do you aspire after Divine grace? Then propitiate the Mother, the Primal Divine Energy (Sakti). Yes,
  --
  anything else. But if once you see the Divine Mother in you, you will no more find pleasure in any of
  these, be it wealth honour or fame. Leaving them all away, you will run to Her.
  --
  portion of the night, while the other was favoured with the vision of the Divine Mother at the end of the
  night. The latter said to the Goddess, "Mother, why did the other man become mad?" The Deity
  --
  633. Pray to the Divine Mother, begging Her to give you unswerving Love and adamantine faith.
  634. Wherein does the strength of an aspirant lie? He is a child of God, and tears are his greatest
  --
  641. Why do we not see the Divine Mother? She is like a high-born lady transacting all her business from
  behind the latticed screen, seeing all but seen by none. Only Her devout sons see Her, going near Her
  --
  665. Once a devout wood-cutter was blessed with the vision of the Divine Mother and became a
  recipient of Her grace yet his profession of a wood-cutter never ceased. The poor man had still to earn
  --
  feet of the Divine Mother." I replied, "What do you say? It is all wealth to you, but to the Divine Mother,
  it is no better than the dust you trample under your feet!"
  --
  A. I t is becoming mad with the constant and terrific uttering of 'Jai Kali' (Glory to the Divine Mother), or
  dancing like a maniac with arms upraised and shouting praise of Hari (Hari-bol). In this iron age (Kali
  --
  887. A devotee: Why is the Divine Mother called Yogamaya? .
  The Master: Yoga maya means the union of Purusha and Prakriti. Whatever you see is nothing but that
  --
  superior to all. So, when one meditates on the Divine Mother, one should make oneself free by
  throwing aside all these shackles."
  --
  of the Divine Mother."
  975. But this experience of God did not bring on the Master a state of perpetual God-consciousness. He
  --
  goaded him on to pray unceasingly to the Divine Mother with bitter tears of grief and loud cries.
  Describing the state of his mind in that period, the Master said: "If a concourse of people happened to
  --
  determination I again sat to meditate, and as soon as the gracious form of the Divine Mother appeared
  before me, I used my discrimination as a sword and with it severed it into two. There remained no more
  --
  992. I used to pray to the Divine Mother in this way: "O Mother Who art the embodiment of bliss, Thou
  must reveal Thyself to me." And sometimes I would pray: "O Lord of the meek! O Lord of the humble!
  --
  dressed!" One day I was meditating on the Divine Mother within the Kali temple. I found it impossible to
  visualize Her form. Sometime after I saw Her looking up from the side of the pot used for worship. She
  --
  saw in them the Divine Mother, and made salutations.
  When this state (of consciousness) dawned in me, I could not worship or offer anything to Mother Kali
  --
  you know what I saw then? A Divine vision-the vision of the Divine Mother! She appeared with a child
  in the womb, which She brought forth and swallowed up the next instant. And as much of it as went
  --
  Sasadhar: Why do you not pray to the Divine Mother for the cure of your illness?
  The Master: When I think of my Mother, the physical body vanishes, and I am entirely out of it. So it is
  --
  two persons. One is the Divine Mother the other person is Her devotee. It is the' latter who is now
  taken ill ... The Lord comes with His disciples as a Divine Incarnation. He takes a human body. His
  disciples go back with Him to the Divine Mother. A band of Bauls (singing mendicants) comes into a
  house all on a sudden. They chant the 'name' of the Lord and dance with joy. That done, they leave the

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  flashed on him that the Divine Mother herself had spoken and had wanted
  him to remain at Arunachala.
  Of course it was the Divine Mother who had asked him to go back. Maharshi is intended to live that sort of life. He has nothing to do with what
  happens around him. He remains calm and detached. The man is still what

The Riddle of this World, #unknown, #Unknown, #unset
  feel the Divine Mother and give itself entirely to her.
  But this must always be remembered that the vital being and the

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