Tuesday, May 31, 2011

The Divine

Never forget that you are not alone. The Divine is with you helping and guiding you. He is the companion who never fails, the friend whose love comforts and strengthens. The more you feel lonely, the more you are ready to perceive His luminous Presence. Have faith and He will do everything for you.
                                                                                             - The Mother

Monday, May 30, 2011

At what point of transformation had Sri Aurobindo arrived?

Q. I asked myself a question about Sri Aurobindo. I wanted to know at what point he had arrived when he passed away – at what point of transformation. What difference in the work, for example, is there between what you are doing now and what he was doing at that time?

Ans. He had gathered in his body a great amount of supramental force and as soon as he left ... You see, he was lying on his bed, I stood by his side, and in a way altogether concrete – concrete with such a strong sensation as to make one think that it could be seen – all this supramental force which was in him passed from his body into mine. And I felt the friction of the passage. It was extraordinary – extraordinary. It was an extraordinary experience. For a long time, a long time like that (Mother indicates the passing of the Force into her body). I was standing beside his bed, and that continued.
Almost a sensation – it was a material sensation.
For a long time.
That is all I know.

                                                                                         - The Mother

(Collected Works of the Mother, Vol. 11, p. 328)

Sunday, May 29, 2011

A Rare Press Interview of the Mother in ‘The Times of India’ dated 2 November 1954

French Example for Portugal
                                                   “MOTHER’S PLEA”

PONDICHERRY, October 31: The “Mother,” the principle disciple of Shri Aurobindo and head of the ashram in Pondicherry, today declared: “If the Portuguese are reasonable they should follow the example of France.”
She made the statement in one of her rare press interviews.
In a special interview on the eve of the merger of Pondicherry, the “Mother” referred to the attitude of the Portuguese in regard to Goa.
Asked what steps would she suggest if the Portuguese refused to negotiate for a solution of the problem, she said: “Human beings succeed, even if they do the right thing only when the time appointed by the Divine arrives.
“In cases like this, people think and react with external feelings, and it is generally because of misunderstanding between people and between countries that they get hurt and do things that are not right but increase the troubles in the world instead of diminishing them. If nations answer one another in this violent manner, violence will never end.
“If the Portuguese can be on the side of truth, justice and goodwill, then grace will be theirs, and also Divine help,” the “Mother” said.
                                            “INDIANS ARE RIGHT”
“It is evident that Indians are right when they are seeking to have Goa integrated with their land. If they go on with faith and confidence in Divine grace which necessarily will be always on the side of what is true they will help in hastening conclusions of this issue in many ways. It may be that reason will come to the Portuguese. Such things do happen sometimes.”
The “Mother” called upon the people of Pondicherry“to be straight forward and have goodwill to one another.”
She was giving a message to the people of the Settlement on the eve of Independence Day.
The message said: “Be straight forward, be honest. Have goodwill to one another and do your best in life. Progress as much as you can and public affairs will go on all right.”
She was asked what part the Ashram would play to promote the best traditions of French culture in this area. She replied that the Ashram was already a centre of French culture in India and the International University Centre was its outer expression.

Saturday, May 28, 2011

The Mother and the biographer's dilemma

Biographers tend to idealise their subjects or portray them as all too human. Georges Van Vrekhem's biography of Mirra Alfassa, the Mother of Auroville, manages an ideal balance, says PETER HEEHS.
HOW should a writer recount the life of an extraordinary person? By concentrating on what makes that person different? The result is likely to strain our credibility. Of course, this is what most readers want. For them, the more incredible the events in remarkable people's lives, the greater their appeal. But some readers will be put off by this approach. For them, what is interesting about extraordinary people is the qualities they share with the rest of us. If they achieved great things, it was by making great efforts, often by overcoming great obstacles. But writers who stress the "humanity" of their subjects, often end up debunking them. How to avoid these two extremes is the biographer's dilemma: too much stress on what makes the subject extraordinary, and the work becomes hagiography; too much stress on what makes the subject human, and it moves towards iconoclasm. The problem is to find the right balance, and this is not an easy task. When the subject is a yogi or a saint, it is all but impossible.
Mirra Alfassa, the Mother of the Sri Aurobindo Ashram, was, by any measure, an extraordinary woman. An intelligent student, gifted painter and musician, remarkable writer and speaker, she was at home in the highest cultural circles of Paris when Paris was the cultural capital of the world. At the same time, she had a vibrant inner life which led her first to Algeria, where she studied with a Kabbalistic master, and then to India, where she met Sri Aurobindo. Eventually settling in Pondicherry, she was acknowledged by him as his spiritual equal and collaborator.
When he retired from public view, she became the active head of his ashram, showing a remarkable genius for organisation and administration. If the ashram, and Auroville, have become respected centres of spiritual and practical experimentation, it is due to the Mother's fostering touch.
There are many different narratives hidden in the Mother's life, but the one that stands out is the transformation of a girl from a non-religious family in France into a woman worshipped by thousands in India as an incarnation of the Divine Shakti. The little girl seemed ordinary enough but, when she sat in her room, she had visions of a more perfect world. The young artist painted well enough but was developing her psychic abilities along with her drawing and brushwork. A few years later, when she went to meet the formidable occultist Max Theon, and he told her: "You are now at my mercy. Aren't you afraid?", she shot back: "I am never afraid: I have the Divine here, in my heart."
Back in Paris, she got to know Abdul Baha, Inayat Khan and other spiritual teachers, yet remained dissatisfied; but the moment she met Sri Aurobindo she knew that this was the one she had been seeking. He too seemed to have been waiting for someone. He said later that she was one of only two people who had been able to give him spiritual help. When the ashram was formed, he handed its spiritual as well as its material direction over to her.
The life of such a person is likely to defeat the best efforts of the biographer. Several attempts have been made to tell the Mother's life-story, but they give either too much or too little. Some writers tried to pack every available fact between two, or ten, bulging covers. Readers willing to plough through these tomes will find many things of interest but no coherent picture - or if they do find one, it is more a reflection of the author's bias than a reliable portrait. A second group of writers reduced the material to a bare minimum, leaving only an assemblage of familiar anecdotes and events. The need for a full but not fulsome biography remained. This need has been met by Georges Van Vrekhem's The Mother: The Story of Her Life.
A poet and playwright in his native Belgium before coming to India in 1970, Van Vrekhem joined the Sri Aurobindo Ashram, and eight years later migrated to Auroville. He has translated several books on Indian spirituality into Dutch, and is the author of a well-received biography of Sri Aurobindo: Beyond Man. In writing about the life of Sri Aurobindo's collaborator, he enjoyed a number of advantages: an exhaustive knowledge of the Mother's works in French and English, an acquaintance with everything written about her in those and other European languages, and, above all, the privilege of having met her. He has made good use of his printed sources, doing an especially fine job of situating the Mother in the world of fin-de-siecle France, and, at the other end of her life, plumbing the mysteries of her attempt to divinise the body. No academic historian, he sometimes accepts sources that would better be ignored, and fails to cross-question others that are generally reliable but incomplete. As a result, he sometimes commits minor errors of fact. But his intention was not to write a critic-proof monograph but rather an evocative narrative. In this he has succeeded admirably. If he lacks the academic's precision, he has the dramatist's flair for framing a scene, using his own wide knowledge, and a variety of historical works, to place the Mother on an authentically fashioned stage. And the drama he has her play in is the noblest one imaginable: the struggle of the divine in humanity to evolve its highest possibilities.
But how does Van Vrekhem deal with the biographer's dilemma? The Mother he gives us is human but not bound by her humanity, extraordinary without being a caricature of sainthood. Some may feel that he takes too much for granted, does not inquire into matters like "avatarhood" or "divine force" in a way that would satisfy the unconverted. But his book is both more complete and more balanced than any previous biography, a rich and readable introduction to the life of one of the most remarkable women of the 20th Century.
The Mother: The Story of Her Life, Georges Van Vrekhem, HarperCollins, p.545, Rs. 495.
                                                                                              - Peter Heehs

Friday, May 27, 2011

Pilgrims pray for peace on top of the world

THREE spiritual expeditions are making their way up Mount Everest this month, to pray on top of the world’s highest mountain.
A primary-school teacher, Joga­byasa Bhoi, from Orissa, India, seeks to spread the message of the Indian revolutionary Sri Aurobindo by making the climb. Mr Bhoi told Ecumenical News International: “Aurobindo believed India would have spiritual regeneration and become the leader of the world. He also said it would be proclaimed from the top of the world.”
Bhakta Kumar Rai, the founder of a sect, Heavenly Path, reached the top of Everest last Friday, carrying with him quotations from the Bible and the Qur’an, and Hindu and Buddhist texts. He meditated on the summit of the mountain for 27 hours, praying for peace.
A 36-year-old Nepalese woman from the Brahmakumaris sect, Sharada Kumari Rayamajhi, is also currently on a mission to climb the mountain, as part of the “Prayer, meditation, and request for world peace on the top of the world” team.
There have been many successful climbs, but the altitude and cold can be fatal. Three people have died this month of high-altitude sickness while trying to reach the summit.
More pilgrimages are planned for next year. They include one by a group from Costa Rica, and another by a man from Chicago, who plans to climb in memory of Martin Luther King’s mountain-top speech, which he made the day before he was assas­sin­ated.

Link: http://www.churchtimes.co.uk/content.asp?id=113069

Thursday, May 26, 2011

A divine life in a divine body

“A divine life in a divine body is the formula of the ideal that we envisage.”
The stream in a canal advances on a set path confined between its narrow banks but there is a surging river, the gushing waters of which build their own course. Similarly, there are some people who advance, setting as their aim, one amongst the many well-established possibilities; however, there are some rare epoch-makers whose vision is able to pierce through the deemed impossibilities. They leave behind them an aim, the dedication to which brings forth a revolution in one’s life course.
And just like there are revolutions in the material world, similarly, there occur revolutions in the spiritual world as well. However, such spiritual revolutions are inspired by Supreme Consciousness and Bliss. Unlike a mutual contest which characterizes external revolutions, these revolutions lead to mutual concord and resonance. For here, if there is a contest, it is between one’s own ‘animal’ tendencies and the evolving blissful consciousness. The uniqueness of this contest is that the mutual conflict of the ‘dark’ and the ‘light’ has at its base the miraculous play of the same Supreme-Consciousness.
In the present era, Śrī Aurobindo remained the heart of such a spiritual revolution. His entire life is the novel journey of the evolution and descent of the Supreme-Consciousness upon Earth. This revolution is that where the liberation of one opens the door to the liberation of all. The purpose of his sādhana was not personal benediction, but the liberation of the Earth itself; the descent of superhuman consciousness on Earth. Such an achievement requires that one human body would be transformed into a passage for the advent of divine consciousness on Earth. To transform his own body into this divine passage, Śrī Aurobindo offered himself to the Superhuman Consciousness (Om Tat Sat) within his very own body. The Truth-consciousness descended in him. His entire life comprised of writing the tale of channeling this Truth-consciousness to the material atoms of the physical plane.
The renowned artist and singer, Dilip Kumar Roy once asked him, “Is your real work this invocation of the Supramental?” Śrī Aurobindo replied, quite simply, “Yes, I have come for that.”
A great contribution of Śrī Aurobindo was that he presented such abstruse concepts hidden in the depths of the Vedas in the language of the modern mind. His writings are clear, scientifically convincing and doubt-shattering. Śrī Aurobindo has left himself a treasure-house of writings on the Immortal Divine State. The reader is heartily encouraged to read his works to form a sound intellectual base prior to embarking upon the practical Kriyā-Yogic path of Mission Immortality.
In concluding his account of Śrī Aurobindo’s sādhanā, Swami Buddhpuri Ji writes:
“The first phase of the Supramental descent on the earth is complete. The second phase –its descent in the microcosm, the body (vyaṣṭi), and third phase – its descent in the macrocosm, the Universe (samaṣṭi) – are still ongoing. Both the phases also complement each other. This sādhanā, having freed itself from the boundaries of Aurobindo Ashram is developing itself at various sites around the world and in the hearts of many awakened individuals. Along with this, in various awakened souls (who are free from the confines of nationality, religion and other boundaries), this sādhanā is descending straight from the Supermind and finding expression in various traditions and streams of sādhanā, and is thus developing itself on the micro and macro levels. Having entered the hearts of various illumined beings, the Supramental consciousness has sown on earth this seed of conviction that the earth would be transformed; the divine Truth-Consciousness would descend upon earth; mankind would be granted the entry into the superhuman realm – this superman would be permeated and established in the Supreme-Truth; he would be victor over the succession of decay, old-age and death and would be decked with the splendour of All-Bliss and All-Consciousness. The great role of Sri Aurobindo in this all-important sadhana of earth-transformation would forever remain etched in memory.”

Mother's Message

Wednesday, May 25, 2011

Supramental Process of Action

Formula given by Mother

1. Remain absolutely quiet in all parts of your being.

2. Aspire and call.

3. You will get a response from above.

4. Place your problem before it and wait peacefully.

5. The direction will come from above.

6. Receive it and implement it through your mind,
life and body.

7. There should be no likes and dislikes and preferences.

8. Help will come. The right man will come. The resources

will come. The material will come and the right action

will take place.

Note :

Absolute surrender, no personal reaction, no personal

preference and absolute detachment, and have no fear


Observation :

Tried many times and obtained wonderful results.

(February 26, 1990)

(I Remember… by Pranab Kumar Bhattacharya, p. 326)

Tuesday, May 24, 2011

The silent revolution

SRI AUROBINDO and The Mother's yoga is a silent revolution — no preaching, no propagation. A sadhak in this yoga ascends in his realisation from peak to peak silently like the rising sun. Perhaps he knows or perhaps he even does not know. Again each realisation has many levels and disparities.
In a deep sleep as the psychic silently awakens, similarly in our deeper consciousness Sri Aurobindo and The Mother's Yoga Shakti is awake incessantly and works vigilantly, quietly opening one after another the hidden doors. The sadhaka at one time realises that he is not the same man as before. He has become a new man with a new consciousness. In his life externally there is no noise, no loud calls, but inwardly all his being has been reversed topsy-turvy. The yoga of The Mother and Sri Aurobindo has quietly reconstructed, renovated and recreated his inner self.
Sometimes acceding a life of our desire soul, sometimes denying most or sometimes totally cancelling all that we wanted; it builds up a new man in us. It is therefore called the hidden third method of God — Murarir Tritiya Pantha. It has three stages — Involution, Revolution and Evolution. First, the descent of a higher consciousness and power in the inner consciousness of man and society. There starts an imbroglio, a churning within to create a revolution. After the descent of Supramental Power and Consciousness upon earth there has been a turmoil, wrecking, ruining and devastating condition in man, in society, in States, the like of which we have not seen before. This condition has prevailed for a long time. Such Involution and Revolution continued. Now begins an Evolution — a silent spiritual Evolution. Sri Aurobindo has said that mankind in the past history has experienced many kinds of revolutions — social, political and religious. There were conflicts, bloodshed, wars and destruction. But the condition of human life remained almost the same. The human civilisation is waiting for the fourth and final revolution that is the spiritual revolution. The Divine Consciousness with the spiritual power will continue to work silently and universally. Divine Power — Divya Shakti — moves in mankind from mind to mind and creates a revolution — Deva Manmani Sancaranti.
In everyone's life this silent revolution goes on, so inevitably, infallibly that it is now transpiring internationally, nationally and individually.
Sri Aurobindo Ashram shines gracefully and conspicuously with the world's highest wisdom, with the greatest tapasya, with the supernal light. People come there from different parts of the world. They realise the living example of the future spiritual life of mankind. They are going back, imbibing the new life of the future. Sri Aurobindo's Relics are now going to different parts of the country and the world. With the Relics of Sri Aurobindo there goes with it Sri Aurobindo's Power and Consciousness.
As the sacred parts of Mahashakti's body are scattered in 52 places in our country creating the holy places — Pithasthan, likewise the places where Sri Aurobindo's Relics are going are also becoming holy places — The Divine Pithasthan.
Every one of us is carrying the flag of the silent revolution. I heard it from the Mother, who once said, when the soul takes birth he carries with him a mission, to fulfil a particular work. When the time comes when the particular work is done the soul returns. Sometimes leaving the work unfinished, he cuts short his stay and returns. Or it may so happen, the Mother said, even if the soul's mission is well done if he can do more, if he has more progress to make, the soul continues to stay. The whole human civilisation, as Sri Aurobindo said, is now in the process of a silent Spiritual Revolution.
                                                               - Pranab Kumar Bhattacharya

The legendary Manakula Vinayagar Temple of Puducherry

LONG, long, ago when Europeans ruled Pondicherry, there lived an atheist who was a bosom friend of the governor of the state. No one knows for certain whether the governor and his friend were Dutch, Portuguese, English or French, for these were the four who ruled this historically renowned place at different times.
To come to the story, the atheist behaved like a despot and quite often ill-treated the natives. The governor neither questioned his attitude nor lent his ear to the grievances of the natives. Since none dared to question him, the atheist poked his nose into the worship of Hindu idols.
He had often seen the natives going to a temple, very near to the sea. He had nurtured a strong desire to throw away the idol of the temple into the sea and demolish the temple. One day the atheist went with his followers to see what the natives did in the temple. He was taken by surprise when he entered the temple. Some people prostrated themselves before the image; some lit camphors and broke coconuts against the stone slabs; some closed their eyes and recited mantras while some stood silently praying to the Lord. What was more surprising to the atheist was the curiously shaped image which the natives called God.
The image had a big and oval face with a long trunk for a nose. It had a pot like belly and its colour was pitch black.
“What the hell is the name given to the half elephant and half glutton?” the atheist enquired of his men.
“They call it Pillaiyar,” replied one from his gang.
The atheist laughed and his laughter brought utter silence in the temple. Everyone shivered.
“Go and lift that stone which they call God and throw it into the sea,” he commanded his gang men.
The unruly gang immediately jumped into action. Helpless, the natives stood watching the evil action of the thugs. With great difficulty they lifted the image and carried it to the seashore. They boarded a catamaran with the image, while the atheist stood on the shore happily watching their movements.
Soon his men returned to tell him that the stone image had been thrown into the deep sea.
Happy at heart, the atheist with his followers marched towards the temple to bully and insult the natives.
But he was taken aback to see the image of Pillaiyar seated in the very same place in the temple. He saw the natives praying in silence. He knew well that the natives could not have brought in another image within that short time. But at the same time he wondered at the sudden reappearance of the image.
“How did that stone come back?” he shouted at the natives in the temple.
“We do not know. When you left this temple we prayed with our eyes closed. And when we opened our eyes we saw Him seated in the vacant place,” said a native.
“Is that so? Does that stone presume to set its wits at me?” the atheist roared. He then commanded, “Carry the statue. Tie it to a bigger stone. Go a long distance into the sea and roll the stones together into the deep sea”.
His order was obeyed. But when they came back to the temple they were shocked to see the Pillaiyar again.
Suspecting some foul play, the atheist stared at the smiling faces of the natives. One mustered courage and said, “This Pillaiyar is a very powerful deity. No force on earth can destroy Him”.
The atheist wanted to make a final attempt. He told his men to lift the image and take it to the seashore. When it was done he asked all the natives who had gathered in the temple to quit the place. He then closed the doors of the temple and locked it. Carrying the key with him, he went to the seashore, boarded a boat with his companions and the image.
Under his supervision, the image was thrown into the deep sea. With great satisfaction they returned to the temple. When the atheist unlocked the doors of the temple, he was horrified to note the reappearance of the Pillaiyar.
A large crowd had already gathered there. Many laughed at the foolish action of the atheist. Sneering at the crowd, the atheist ordered his gangsters to fetch crowbars. When the weapons reached the place, he commanded, to the sorrow of the natives, “Use these crowbars against their Pillaiyar and break the idol into pieces. Let the powerful deity save himself”.
The gang men began to smash the sharp edges of their crowbars against the image. But they could not make even a dent on it. They repeated their action but to their great disappointment the crowbars broke up into tiny pieces and fell.
A splinter from a broken crowbar flew whizzing towards the atheist and hit his right knee-cap. Crying in pain he fell down before the image.
Later it was reported to the governor that the atheist went to the temple every morning and evening without fail to worship Pillaiyar, the powerful deity.
P. Raja

Impressive shrine for the Elephant God

The Manakkula Vinayakar temple in Pondicherry is as famous a landmark as Sri Aurobindo Ashram. PREMA NANDAKUMAR traces its history.


The awesome processional deity of Manakkula Vinayakar ...
GOING UP the steps to worship Manakkula Vinayaka in Pondicherry, I have always wondered how this deity has a different tale to tell. Whereas all other temples report of being diddled out of their endowments by unscrupulous people down the centuries, Manakkula Vinayakar has actually increased his temple space. As you turn left, a plaque with a gold sheen confronts you with the contents that are found both in English and Tamil:
"With the blessings of The Mother of Sri Aurobindo Ashram, Pondicherry, A gift of a piece of land measuring 106x56 sq.m., was made for widening the southern side of Parikrama Arulmigu Manakkula Vinayagar Temple on 21.1.1969."
It appears that when the Sri Aurobindo Memorial Fund Society purchased the Montbrun House adjacent to the temple, the Mother sent word to the temple authorities that she would like to offer a portion of land to the temple so that the devotees could have a comfortable parikrama to go round the sanctum. This proposal was accepted eagerly and now we have a beautiful structure with more fanes and decorations and paintings. The Mother, who was herself a spiritual Power, had a deep devotion for Manakkula Vinayaka and kept with her images of Ganesha, to help her tide over monetary problems. She has also gone on record to reveal how He manifested before her as a flame of golden light encircled by a very brilliant golden aura while retaining his traditional image of an Elephant-headed God. Manakkula Vinayaka insinuated himself with poetic grace into modern Tamil literature by inspiring Subramania Bharati to write Vinayakar Naanmani Maalai. Other great devotees who have written poems on Manakkula Vinayaka include Vannacharbham Dandapani Swamigal, Jaffna S. Kandiah Pillai and Nagalinga Swami.
There is an attractive neatness about the temple. Once we enter theparikrama, we go straight to sanctum and whatever be the time of the day, it is a pleasure to watch the worship with lighted camphor, glowing lamps and recitations. The temple, situated on the seashore, is more than 500 years old and is on a street, which was originally populated by weavers. However, with the occupation of the French, the temple began facing problems. The Christian priests would not allow the public procession of the deity on Sundays and on Easter, and made the Governor sign an order to that effect in 1701. However, Hindu devotees rebelled when the government decided to demolish the temple structure. Skilled artisans joined the strike and people decided upon a mass exodus from Pondicherry. The Governor, Francois Martin came to an agreement and people gave up their plans after being promised that there would be no hindrance to temple worship.
In 1708 some Christian priests led Adi Dravidas into the temple and caused untold destruction to the temple property. Once again the Hindus of Pondicherry went on a strike and wrested an assurance from the Governor that there would be no interference in the religious activities of the Hindus. A royal spire of 24 feet and a flagstaff greet us and lead us to a huge mandapam held by 12 pillars. Close to the roof, one sees different Vinayaka figurines indicating the various appearances evoked in innumerable temples in India, Japan, Java, Nepal and China. Some of the figures, like the one in which Parvati is holding Vinayaka as a babe on her hip, have been imaginatively created. The little niche in the west corner has Balaganapathi with mango, jackfruit, plantain and sugarcane in his four hands. In the Northwest corner an identical niche has Balasubramania as the deity. Being a child with two hands, he is seen holding a lotus in his right hand.


The shining plaque that announces the Mother's gift of land to the temple ...
On the northern side, we have the Rest-Hall where we see Vinayaka with his consort. There is a bigger hall where we have an array of processional deities. Among them are Haridra Ganapati, Nartana Ganapati, Lakshmi Ganapati, Subramania with Valli and Deivayanai, and a Spatika Lingam.
Adjacent to this wall is a large mandapam where abhishekam for the processional deities takes place. Arrayed here are the mounts used for the processions.
They are Surya Prabha, Chandra Prabha, the Peacock, Adikara Nandi, a silver Elephant, the Wish-yielding Tree and a silver Bandicoot. There are also three temple chariots. One is made of wood and another of silver, while the third one is gold-plated.
The Vinayaka in the sanctum is a majestic figure. The sanctum also has a smaller Vinayaka image and that of a serpent helix. The worship of Manakkula Vinayaka goes on almost throughout the day. Every month witnesses a different set of festivals too, with a special accent placed on Vinayaka Chathurthi. The 18-day Brahmotsavam is colourful and there is plenty of public participation.
Both Manakkula Vinayakar Temple and the Sri Aurobindo Ashram have made Pondicherry a dynamo of religious and spiritual activity and one of holiest pilgrim centres in the country today.
            -      Prema Nandakumar

Monday, May 23, 2011


Mother always had several types of relationships with the Gods. She once saw a film on Anusuya, the wife of a rishi. Brahma, Vishnu and Shiva appeared before Anusuya and asked food to be served by her naked. Anusuya turned the Tirumurthis into babies by the power of her chastity and served them food. Mother commented that it was a lovely story. Mother explained that through her devotion Anusuya invoked the Supreme to come to the rescue of her husband against the erratic wishes of the Tirumurthis.
Mother used to conduct meditation in the hall and several gods, goddesses and rishis used to regularly participate in the meditation. She said they perched themselves on the cornices of the meditation hall pillars. Durga came every year a day or two before the puja forDurga. Mother spoke to Durga about surrender to the Supreme. This concept was new to Durga and she was intrigued. Later she understood. Durga explained that the gods never thought of surrender. It was not their way. When Durga understood and offered surrender to the Supreme, she enjoyed the new experience.
Once Mother spoke to the sea god and asked him not to disturb her work by encroaching into her building. Mother had heard a lot aboutGanesh. One day she meditated to see him. She saw him approaching with his trunk and a smile. She was surprised that he did exist. He was happy to do anything for Mother. Mother expressed her need for money for the work. He agreed to do his part. Mother said that for ten years money flowed in constantly. Later she took up work in America. By that time money had dried up. She called Ganesh and asked him what happened to his promise. Ganesh expressed his inability, saying that Mother’s need was too big and his resources were limited. Mother explained that since people in America had no knowledge or faith inGanesh, he could not give her money for work in America.
Ganesh temple near the Ashram was being renovated and there was not enough space on one side. Ganesh came to Mother and asked her for space from one of her adjacent buildings. Mother called her people and arranged for it.
Mother returned to her room one day and found Shiva standing there. He was as tall as the room. His head reached the ceiling. She had a conversation with him and he said he was willing to help her. She wanted her physical ego to be eliminated. Shiva consented and the next moment the sensation in the cells showed that the dissolution of her physical ego had begun. She told Sri Aurobindo what had happened. He felt it was not necessary at that time. Immediately every movement in Mother’s cells stopped.
Mother had asked Shiva and Krishna to incarnate in the body of Sri Aurobindo to expedite his mission. Shiva was unwilling and said he would come after the advent of the Supermind. Krishna agreed and entered into Sri Aurobindo’s body. Mother says she saw with her own eyes Krishna incarnating in Sri Aurobindo’s body. She reported all that to Sri Aurobindo and found that he was not interested.
Sri Aurobindo used to say that he never wanted to be limited by the gods. The gods belong to the overmental plane. Their dimension, Mother says, belongs to the dimension of earth. Overmind is a plane where the full power of truth does not exist. It is a plane where truths can protect themselves and act, eliminating the destructive influence of ignorance. Overmind brings together several truths to act in unison. Krishnavatar came from this plane. The color of this plane is blue. Sri Aurobindo explained to Mother that the overmental truth had no power to transform ignorance into knowledge. It can function successfully protecting its truth and avoiding the warping influence of ignorance. Truth is self-existent in the next plane of Supermind. Here there is no ignorance. Power of Supermind can enter into ignorance, reach its foundation of truth, unite all of them and from there transform ignorance into knowledge. Without that seed of truth, however little, neither ignorance, nor evil, nor falsehood, nor even hostility can exist. Beings of the supramental plane are of the dimension of the universe. On February 29, 1956 when the Supermind descended, Mother found herself as big as the universe and in a golden form. The gods have a limitation when they come to function in the supramental plane. Sri Aurobindo had declared he never wanted to be limited by the gods in his work.
After 1950, Mother sometimes took to walking. She was walking daily on the verandah outside Sri Aurobindo’s room. After a few days, she found Krishna walking alongside her. Much later, she found Sri Aurobindo instead of Krishna walking with her. These were adorable moments in her life. She remarked to Sri Aurobindo how nice it was to walk with him. It was much better than the other work she was doing. From that day onwards, he stopped coming. After sometime Mother found that, when she walked on the verandah, She was followed by HERSELF.

The Kalki Avatars-Napoleon Bonaparte

Sri Aurobindo was known in his ashram as the rebirth of Napoleon. Napoleon’s birthday was also August 15th.... In his previous births, it was believed he was Leonardo da Vinci, Michelangelo, Krishna and many other persons too. Someone asked Sri Aurobindo whether he had been Shakespeare as well, but could not elicit an answer. Read.

NIRODBARAN: Aldous Huxley says Napoleon and Caesar were bandits.
NIRODBARAN: He also says all evil, economic and otherwise, of the modern age are due to Napoleon..
PURANI: That is going too far.
SRI AUROBINDO: If he does say so, it shows a mind that is pedantic and without plasticity.
PURANI: Anatole France, though not an imperialist, says Napoleon gave glory to France.
SRI AUROBINDO: Not only glory. He gave peace and order, stable government and security to France. He was not only one of the conquerors but also one of the greatest administrators and organisers the world has seen. If it had not been for him, the whole idea of French Revolution would have been crushed by the European Powers. It was he who stabilised the ideas of the Revolution.
The only trouble was that he was not bold enough. If he had pushed on with the idea of unification of all Europe, which he had at the back of his mind, then the present Spanish struggle would not have been necessary. Italy would have been united much earlier and Germany would have been more civilised. If instead of proclaiming himself Emperor he had remained the First Consul, he would have met with better success. But, he was not like Hitler, he could not carry out things in a ruthless fashion. Even after his overthrow, the Germans on the Rhine were unwilling to give up the Code Napoleon and the institutions he had brought into existence.
Satyeyndra: They say his Russian Campaign was a proof that he was not a military genius. It is Tolstoy who belittles him in his War and Peace.
SRI AUROBINDO: War and Peace is a novel after all.
Satyeyndra: There Tolstoi says that Napoleon blundered by burning Moscow.
SRI AUROBINDO: But, history says that the Russians themselves burnt Moscow to deprive Napoleon of the gains of his victory. He conquered Moscow though he couldn't conquer Russia. Even his retreat at Leipzig is regarded as a feat of military genius. But, there is now a tendency to belittle even his military genius. They say it was his generals who were the military genius of his campaigns and not he. In the same way they belittle Genghis Khan and call him a cut-throat.
He organised the whole of Asia and part of Europe and made commerce safe. He was successful because he was supported by all the trading agencies who badly wanted safe commercial highways along the banks of rivers.
It is true about Napoleon that his physical capacity failed towards the end owing to his disease.
NIRODBARAN: Napoleon had a pituitary tumour, as a result of which his mental powers declined.
SRI AUROBINDO: History says it was cancer of the stomach. But who says he lost his mental powers? It is an historical fact that his mind remained clear and powerful up to the last. All talk of his mental decline is nonsense.
Nirodbaran read out to Sri Aurobindo some passages from Aldous Huxley's Ends and Means. They were on war, passive resistance, non-attachment, the Jacobins, Caesar, Napoleon and dictators in general. The last was: "More hooks have been written about Napoleon than about any other human being. The fact is deeply and alarmingly significant. . . . Duces and Fuhrers will cease to plague the world only when the majority of its inhabitants regard such adventurers with the same disgust as they now bestow on swindlers and pimps. So long as men worship Caesars and Napoleons, Caesars and Napoleons will duly rise and make them miserable."

SRI AUROBINDO: All that is shallow, it is mere moralising. If Caesar and Napoleon are not to be admired, then it means that human capacity and attainment are not to be admired. Caesar and Napoleon have been admired not merely because they were successful: plenty of successful people are not admired. Caesar has won admiration because it was he who founded the greatness of Imperial Rome which gave us one of the greatest periods of human civilisation. And we admire Napoleon because he was a
great organiser and he stabilised the French Revolution. He organised France and, through France, the whole of Europe. His immense powers and abilities - are these things not great?
PURANI: I suppose men admire them because they find in them the realisation of their own potential greatness,
SRI AUROBINDO: Of course. But Huxley speaks of Caesar and Napoleon as if they were the first dictators the world had seen. There have been dictators since the beginning of the world. And they are of various kinds. Kernal, Pilsudski, all the kings of Balkan states, as well as Stalin and Hitler, are all dictators. Even Gandhi, if he were put at the head of a free India, could be a dictator. My own father can be called the dictator of Rangppur or Khulna! The dictators come in answer to the necessity of the hour. When men and nations are in conflict with their surrounding conditions, when there is confusion all about, the dictators come, it set things right and pull the race out of its difficulties.
As for the Jacobins, with whom Huxley finds fault, I have been thinking of Laski's view. Laski is perfectly right in saying that the Jacobins saved the Republic. If they had not concentrated power in their hands, the Germans would have marched on Paris and crushed the new Republic at the very start and restored the old monarchy. It was because of the Jacobins that the Bourbons even when they returned, had to accept constitutional monarchy. Louis XVIII and all the kings in Europe were obliged, more or less, to accept the principles of democracy,
It is true that in Napoleon's time the Assembly was only a shadow, but the full Republic, although delayed for some time, was in fact already established. Politics is only a shadow at the top: the real changes that matter are those that come in society. The social laws introduced by Napoleon have continued till this day. It was he who made for the first time all men equal before the Law. The Code Napoleon bridged the gulf between the rich and the poor. This kind of equality seems very natural now, but when he introduced it, it was something revolutionary. The laws he laid down still hold. What he established may not have been democracy in the sense of government by the masses, but it was democracy in the sense of government by the middle class, the bourgeoisie.
On the topic of war, Huxley speaks as if there were always an alternative between military violence and non-violent peaceful development. But things are never like that: they don't move in
a perfect way. If Napoleon had not come, the Republic would have been smothered in its infancy and democracy would have suffered a setback. No, the Cosmic Spirit is not so foolish as to allow that. Carlyle puts the situation more realistically when he says that the condition was, "I kill you or you kill me. So it is better that I kill you than get killed by you."
PURANI: Huxley says war is always avoidable.
SRI AUROBINDO: When intellectuals talk of these things, they get into a muddle. How is war avoidable? How can you prevent war so long as the other fellow wants to fight? You can prevent it only by becoming stronger than he or (smiling), as Gandhi says, by changing his heart by passive resistance. And even there Gandhi has been forced to admit that none has understood his passive resistance except himself. It is not very promising for Satyagraha; in fact, it is a condemnation of it, considering that it is intended to be a general solution for all men. What some did in several places in India is not Satyagraha but Duragraha (obstinacy).

Sunday, May 22, 2011

Links to Online PDF's of Sri Aurobindo and the Mother's works

'Our greater self of knowledge waits for us ...
Our larger being sits behind cryptic walls:
There are greatnesses hidden in our unseen parts

That wait their hour to step into life's front ...'

Savitri, Book VII, The Book of Yoga,
Canto II: The Parable of the Search for the Soul

I have found the following links to many of Sri Aurobindo's and the Mother's works in online (in pdf format). I have most of these substantial books sitting in a bookshelf beside my desk, and am amazed and grateful to find them all available for easy reference and for the benefit of those who don't have access to hard copies.

Sri Aurobindo

Karmayogin - Political Writtings and Speeches 1909- 1910
Essays Divine and Human (1910-1950)
The Secret of the Veda
Hymns to the Mystic Fire
The Upanishads
Essays on the Gita
The Human Cycle, the Ideal of Human Unity, War and Self-Determination
Essays of Philosophy and Yoga
The Life Divine, Book I

The Life Divine, Book II
The Synthesis of Yoga
Letters on Yoga - I, II, III  
Savitri - a legend and a symbol

The Mother



1    Prayers and Meditations
2     Words of Long Ago (- 1920)
3     Question and Answers (1929-1931)  
4     Question and Answers (1950-1951) 
5     Questions and Answers (1953)
6     Questions and Answers (1954)
7     Questions and Answers (1955)
8     Questions and Answers (1956) 
9     Questions and Answers (1957-1958)
10   On Thoughts and Aphorisms (1958-1970)
11   Notes Along the Way (1961-1973)
12   On Education
13   Words of the Mother - I
14   Words of the Mother - II
15   Words of the Mother - III
16   Some Answers of the Mother
17   More Answers of the Mother

Link: http://circumsolatious.blogspot.com/2011/05/links-to-online-pdfs-of-sri-aurobindo.html