Friday, June 28, 2019

Five Videos of the Mother

Five Videos of the Mother

Dear Friends,
We are taking the opportunity of sharing with you five videos of the Mother which have been uploaded in the youtube channel of Overman Foundation.
In the first video, the Mother is seen meeting a team of Soviet gymnasts who had visited the Sri Aurobindo Ashram on 2 April 1956. To see the video, kindly click on the following link:
In the second video, the Mother is seen giving special blessings to Her followers on 4 April 1956 which marked the forty-sixth anniversary of Sri Aurobindo’s arrival at Pondicherry. The Soviet gymnasts too received the special blessings from Her. To see the video of the Mother giving special blessings to the Soviet gymnasts, kindly click on the following link:
In the third video, the Mother is seen visiting the house of Huta (who had blossomed into a fine artist under Her spiritual aegis) on 14 May 1957. To see the video, kindly click on the following link:
In the fourth video, the Mother is seen laying the foundation stone of New Horizon Sugar Mills on 12 April 1959. To see the video, kindly click on the following link:
In the fifth video, the Mother is seen inaugurating Her room at the New Horizon Sugar Mills on 14 May 1961. To see the video, kindly click on the following link:
With warm regards,
Anurag Banerjee

Friday, April 26, 2019

24th April Special - Newness of the New World - by Aryadeep

I find the following words of the Mother written to a disciple full of  tremendous mystical and occult as well as symbolic significance. 
"The anniversary of my return to Pondicherry, which was the tangible sign of the sure Victory over the adverse forces.”
In every great religion of the world, there are certain days such as Diwali (Deepawali), Christmas etc which are celebrated by their followers as a day of victory (of light over darkness). Now the Mother seem to put a seal on it...that the battle between the forces of light and forces of darkness has been decisively won by the former since her re-joining with Sri Aurobindo for the common vision of the future they both shared. I am reminded of the extremely insightful remark of renowned bilingual writer Manoj Das while speaking at the Savitri Bhavan many years ago - "24 April, the greatest day in the history of the earth."
Please don't misunderstand me. I am no way suggesting that 24th April should be celebrated in ways the followers of the  religions celebrate their special days. Mother herself has answered this question of celebrating 24th.
Q: Sweet Mother,
How should I prepare myself for the April 24th Darshan?
A: Look attentively into yourself to find out what for you is the most important thing, the thing you feel that you couldn’t do without.
It is an interesting discovery.
- The Mother
(CWM-16, p. 334)
Also, worth recalling a relevant words the Mother in this context.
"Certain prophets in the past had this apocalyptic vision, but as usual things became mixed, and along with their vision of the apocalypse they did not have the vision of the supramental world that will come to uplift the consenting part of humanity and transform this physical world. However, to give hope to those born into this perverted part of the human consciousness, redemption through faith was taught: those who have faith in the sacrifice of the Divine in Matter will automatically be saved, in another world – faith alone, without understanding, without intelligence. They never saw the supramental world, nor did they see that the great Sacrifice of the Divine in Matter is that of an involution which will lead to the total revelation of the Divine in Matter itself."
 Another remark of the Mother of her final return today 99 years ago.
"...when I came from Japan: I was on the boat, at sea, not expecting anything (I was of course busy with the inner life, but I was living physically on the boat), when all of a sudden, abruptly, about two nautical miles from Pondicherry, the quality, I may even say the physical quality of the atmosphere, of the air, changed so much that I knew we were entering the aura of Sri Aurobindo. It was a physical experience...."
Newness of the New World
During the WW II, Churchill used to refer to America in his speeches in the British parliament as "a new world".  Churchill had his reasons to do so - the spirit of freedom, the flow and glow  of life energy. But there was and there is also a deep truth in it when we take into account some of the words of Sri Aurobindo and the Mother. As early as 1909, Sri Aurobindo wrote in an article  before he came away to Pondicherry:
…the main flood of the new thought and knowledge has been diverted to America, the giant of the future, which alone of the nations has shown an active and practical sympathy and understanding of our nation.”
But the new world that the Mother speaks of in many of her conversations and messages after 29th February 1956, is not a question of democratic freedom, of the flow and glow of life energy but of the very texture of existence, of the creation itself. It is not  even spirituality which she compares with silver, (not the gold).
By way of explaining this, I post below a compilation from one of the talks in the Ashram playground. (Please note that this is only one talk but there are several others where she explains the difference between the old world which is evolving and the new world which has a totally different texture.)
10 July 1957
“…first one must feel very concretely the strangeness of the old things, their lack of relevance, if I may say so. One must have the feeling, even a material impression, that they are outdated, that they belong to a past which no longer has any purpose. For, the old impressions one had of past things which have become historic — which have their interest from that point of view and support the advance of the present and the future — this is still a movement that belongs to the old world: it is the old world that is unfolding with a past, a present, a future. But for the creation of a new world, there is, so to speak, only a continuity of transition which gives an appearance — an impression rather — the impression of two things still intermingled but almost disconnected, and that the things of the past no longer have the power or the strength to endure, with whatever modifications, in the new things. That other world is necessarily an absolutely new experience. One would have to go back to the time when there was a transition from the animal to the human creation to find a similar period, and at that time the consciousness was not sufficiently mentalised to be able to observe, understand, feel intelligently—the passage must have been made in a completely obscure way. So, what I am speaking about is absolutely new, unique in the terrestrial creation, it is something unprecedented, truly a perception or a sensation or an impression... that is quite strange and new.
(After a silence)
A disconnection: something which has overstayed its time and has only quite a subordinate force of existence, from something totally new, but still so young, so imperceptible, ….It seems strange that something so new, so special and I might say so unexpected should happen during a film-show.[i]For people who believe that some things are important and other things are not, that there are activities which are helpful to yoga and others which are not, well, this is one more opportunity to show that they are wrong. I have always noticed that it is unexpected things which give you the most interesting experiences. Yesterday evening, suddenly something happened which I have just described to you as best I could—I don’t know if I have succeeded in making myself understood—but it was truly quite new and altogether unexpected. We were shown, comparatively clumsily, a picture of the temple on the banks of the Ganges, and the statue of Kali—for I suppose it was a photograph of that statue, I could not manage to get any precise information about it—and while I was seeing that, which was a completely superficial appearance and, as I said, rather clumsy, I saw the reality it was trying to represent, what was behind, and this put me in touch with all that world of religion and worship, of aspiration, man’s whole relationship with the gods, which was—I am already speaking in the past tense—which was the flower of the human spiritual effort towards something more divine than man, something which was the highest and almost the purest expression of his effort towards what is higher than he. And suddenly I had concretely, materially, the impression that it was another world, a world that had ceased to be real, living, an outdated world which had lost its reality, its truth, which had been transcended, surpassed by something which had taken birth and was only beginning to express itself, but whose life was so intense, so true, so sublime, that all this became false, unreal, worthless.
Then I truly understood—for I understood not with the head, the intelligence but with the body, you understand what I mean—I understood in the cells of the body—that a new world is born and is beginning to grow.”
“With my inner consciousness I understood immediately: a few hours later the creation was gone... and from that moment we started anew on other bases. Well, I announced to you all that this new world was born.
But it has been so engulfed, as it were, in the old world that so far the difference has not been very perceptible to many people. Still, the action of the new forces has continued very regularly, very persistently, very steadily, and to a certain extent, very effectively. And one of the manifestations of this action was my experience —truly so very new—of yesterday evening. And the result of all this I have noted step by step in almost daily experiences. It could be expressed succinctly, in a rather linear way: First, it is not only a “new conception” of spiritual life and the divine Reality. This conception was expressed by Sri Aurobindo, I have expressed it myself many a time, and it could be formulated somewhat like this: the old spirituality was an escape from life into the divine Reality, leaving the world just where it was, as it was; whereas our new vision, on the contrary, is a divinisation of life, a transformation of the material world into a divine world. This has been said, repeated, more or less understood, indeed it is the basic idea of what we want to do. But this could be a continuation with an improvement, a widening of the old world as it was—and so long as this is a conception up there in the field of thought, in fact it is hardly more than that— but what has happened, the really new thing, is that a new world is born, born, born. It is not the old one transforming itself, it is a new world which is born. And we are right in the midst of this period of transition where the two are entangled—where the other still persists all-powerful and entirely dominating the ordinary consciousness, but where the new one is quietly slipping in, still very modest, unnoticed—unnoticed to the extent that outwardly it doesn’t disturb anything very much, for the time being, and that in the consciousness of most people it is even altogether imperceptible. And yet it is working, growing— until it is strong enough to assert itself visibly. In any case, to simplify things, it could be said that characteristically the old world, the creation of what Sri Aurobindo calls the Overmind, was an age of the gods, and consequently the age of religions. As I said, the flower of human effort towards what is above it gave rise to innumerable religious forms, to a religious relationship between the best souls and the invisible world. And at the very summit of all that, as an effort towards a higher realisation there has arisen the idea of the unity of religions, of this “one single thing” which is behind all these manifestations; and this idea has truly been, so to speak, the extreme limit of human aspiration. Well, that is at the frontier, it is something that still belongs completely to the Overmind world, the Overmind creation and which from there seems to be looking towards this “other thing” which is a new creation it cannot grasp—which it tries to reach, feels coming, but cannot grasp. To grasp it, a reversal is needed. It is necessary to leave the Overmind creation. It was necessary that the new creation, the supramental creation should take place. And now, all these old things seem so old, so out-of-date, so arbitrary—such a travesty of the real truth. In the supramental creation there will no longer be any religions. The whole life will be the expression, the flowering into forms of the divine Unity manifesting in the world. And there will no longer be what men now call gods. These great divine beings themselves will be able to participate in the new creation; but to do so, they will have to put on what we could call the “supramental substance” on earth. And if some of them choose to remain in their world as they are, if they decide not to manifest physically, their relation with the beings of a supramental earth will be a relation of friends, collaborators, equals, for the highest divine essence will be manifested in the beings of the new supramental world on earth. When the physical substance is supramentalised, to incarnate on earth will no longer be a cause of inferiority, quite the contrary. It will give a plenitude which cannot be obtained otherwise.
But all this is in the future; it is a future... which has begun, but which will take some time to be realised integrally. Meanwhile we are in a very special situation, extremely special, without precedent. We are now witnessing the birth of a new world; it is very young, very weak—not in its essence but in its outer manifestation—not yet recognised, not even felt, denied by the majority. But it is here. It is here, making an effort to grow, absolutely sure of the result. But the road to it is a completely new road which has never before been traced out—nobody has gone there, nobody has done that! It is a beginning, a universal beginning. So, it is an absolutely unexpected and unpredictable adventure. There are people who love adventure. It is these I call, and I tell them this: “I invite you to the great adventure.” It is not a question of repeating spiritually what others have done before us, for our adventure begins beyond that. It is a question of a new creation, entirely new, with all the unforeseen events, the risks, the hazards it entails—a real adventure, whose goal is certain victory, but the road to which is unknown and must be traced out step by step in the unexplored. Something that has never been in this present universe and that will never be again in the same way. If that interests you... well, let us embark. What will happen to you tomorrow—I have no idea.
One must put aside all that has been foreseen, all that has been devised, all that has been constructed, and then... set off walking into the unknown. And—come what may! There.
[i] A Bengali film, Rani Rasmani, which describes the lives of Sri Ramakrishna and Rani Rasmani, a rich, very intelligent and religious Bengali widow, who in 1847 built the temple of Kali at Dakshineshwar (Bengal) where Sri Ramakrishna lived and worshipped Kali.
2 On 24 November 1926 Sri Aurobindo withdrew into seclusion and Mother assumed charge of the running of the Ashram.

Sunday, August 19, 2018

Goddess Kali and the Big Destructions of Nature

Behind all the destructions - the big destructions of Nature - earthquakes, volcanic eruptions, cyclones, floods, etc., or the human destructions - wars, revolutions, riots - there is always Kali's power and upon earth Kali works for the hastening of the terrestrial progress.
Whatever is Divine not only in its essence but also in its realisation is above these destructions and cannot be touched by them.
In all cases the extent of the damage gives the measure of the imperfection and must be taken as a lesson for indispensable progress.
-     The Mother
(Mother's Agenda , Volume 6 , Page 46 , 10th March 1965)

Thursday, July 19, 2018

A seeing Power behind the world

                   This world is not really created by
a blind force of Nature: even in the Inconscient
the presence of the supreme Truth is at work;
there is a seeing Power behind it which acts
infallibly and the steps of the Ignorance itself
are guided even when they seem to stumble. …
In this vast and apparently confused mass of
existence there is a law, a one truth of being,
a guiding and fulfilling purpose of the world-
 - Sri Aurobindo
(CWSA, Vol. 13, pp. 591-592)


© Sri Aurobindo Ashram Trust

Evolution of consciousness

9 October 1957

Mother reads the last pages of The Supramental Manifestation.
"Even in the material world which seems to us a world of ignorance, a world of the workings of a blind and inconscient Force starting from inconscience and proceeding through Ignorance and reaching with difficulty towards an imperfect Light and Knowledge, there is still a secret Truth in things which arranges all, guides towards the Self many contrary powers of being and rises towards its own heights where it can manifest its own highest truth and fulfil the secret purpose of the universe. Even this material world of existence is built upon a pattern of the truth in things which we call Law of Nature, a truth from which we climb to a greater truth until we emerge in the Light of the Supreme. This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for, what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery. This Knowledge is the covert Supermind which is the support of the creation and is leading all towards itself and guides behind this multitude of minds and creatures and objects which seem each to be following its own law of nature; in this vast and apparently confused mass of existence there is a law, a one truth of being, a guiding and fulfilling purpose of the world-existence. The Supermind is veiled here [old p. 200]and does not work according to its characteristic [new p. 201]law of being and self-knowledge, but without it nothing could reach its aim. A world governed by an ignorant mind would soon drift into a chaos; it could not in fact come into existence or remain in existence unless supported by the secret Omniscience of which it is the cover; a world governed by a blind inconscient force might repeat constantly the same mechanical workings but it would mean nothing and arrive nowhere. This could not be the cause of an evolution that creates life out of Matter, out of life mind, and a gradation of planes of Matter, Life and Mind culminating in the emergence of Supermind. The secret truth that emerges in Supermind has been there all the time, but now it manifests itself and the truth in things and the meaning of our existence."
The Supramental Manifestation, pp. 73-74
In fact this was not finished. It stopped short there. There were others to come....
So, we are going to finish without questions?
Mother, about the last paragraph here, there is a question: If the Supermind is hidden behind things, why is it so difficult to find it?
Because it is hidden! (Laughter)
Even in the Ignorance it is working, it leads to the Truth....
Sri Aurobindo explains that if the supramental truth had not [old p. 201]been there behind things, the world could never have been organised, even as it is organised now. We have the feeling of a [new p. 202]consciousness with a very enlightened will which has organised everything in accordance with a very precise plan, which cannot be the result either of ignorance or of unconsciousness. In fact, your difficulty in perceiving the Supermind or the Truth-Consciousness behind things indicates the exact measure of your personal ignorance and unconsciousness; for those who have come out of this ignorance and unconsciousness see it very clearly. The difficulty depends on the state of unconsciousness one is in. But for one who has gone beyond this state of unconsciousness it is not at all difficult to find the Supermind; it is very perceptible.
If one enters into a somewhat philosophical, psychological and subjective consciousness, one can very easily become aware of a sort of "objective unreality" of things; and the one thing which is real, tangible, concrete, measurable, so to speak, for the ordinary consciousness becomes so fluid, almost unsubstantial, and has a reality only in the consciousness that perceives it--an absolutely variable reality and at times quite contradictory according to the perception of the consciousness. If we put before us the different explanations that have been given about the world, the different ways in which it has been expressed, we shall have a series of notions that are sometimes absolutely contradictory, which are nevertheless perceptions of one identical thing by different consciousnesses. In fact, with this last paragraph, we have an extreme point which is the affirmation that all that is, is the total and complete expression of the Divine Will--there is what could be called a certain school of thinkers who, on the basis of their personal experience, have asserted that everything is the expression of the Divine Will in a perfect way--and then, at the other extreme, the affirmation that the world [old p. 202]is a sort of chaos without rhyme or reason, which has come into being one doesn't know how or why, which is going one doesn't know [new p. 203]where, which has no logic, no reason, no coordination--it is just chance. It happens to be like this, one doesn't know why. Well, if you take these two extremes and put before you all that has been said, written, taught, thought about the world from one end to the other, and if you can see all that together, you will realise that, since it is all about the same world and yet the explanations are so totally different, this world exists, so to say, only in the consciousness of the one who sees it.... There must indeed be "something" there, but that something must be beyond what men think about it--far beyond, very different. And so the whole feeling is of an elusive unreality.
And in fact, the reality of the world is entirely subjective for each person's consciousness. The world has no objective reality, for in one case it can be said that it is the result of the supremely conscious, supreme Will and that all is ruled by that, and in the other case, it may be said that it is something without any reason for existence except an elusive chance--and yet, these two notions apply to one and the same thing.
Have you never thought about that?
Everyone has his own idea which is more or less clear, more or less organised, more or less precise, and this idea he calls the world. Everyone has his own way of seeing, his own way of feeling and his particular relationship with everything else, and this he calls the world. He naturally puts himself at the centre, and then everybody is organised around him, according to the way in which he sees it, feels it, understands and desires it, according to his own reaction, but since for each consciousness, individually, it is different, this means that what we call the world--the thing in itself--escapes our perception completely. It must be something else. And we must come out of our individual consciousness to be able to understand what it is; and this is what Sri Aurobindo calls the passage from the lower to the higher hemisphere. In the lower hemisphere there are as [old p. 203]many universes as individuals, and in the higher hemisphere there is "something"--which is what it is--in which all consciousnesses must meet. [new p. 204]This is what he calls the "Truth-Consciousness".
As the human consciousness progresses, it has a greater and greater sense of this relativity, and at the same time a sort of feeling, it could be said, a vague impression that there is a Truth, which is not perceptible by ordinary means but must be perceptible in some way or other.
That is all. So I hope that with our next book, The Life Divine, we shall find the key to the problem.

                                                                                                                                       - The Mother

Collected Works of The Mother, First Edition, Volume 09, pp. 199-203