Sunday, August 4, 2013

Sri Aurobindo and the Mother on Politics

Question: Sweet Mother, what should be the attitude of a true politician?

Ans.:  But it's just the attitude of a true politician which I have given here. It's
the ideal politician, my child. One can't make a better one. It is the circumstances, he says that himself: "a greater force than mine..." it's the way the world is organised; he started with the best intentions, he tried his very best, he could do nothing, because one can't do anything in the present circumstances and with politics as it is practised at present. Usually people are not frank enough to say what I have made him say. I have made him speak the truth and this proves that he is extremely frank; otherwise, usually they cover all their misdeeds with beautiful words, but the misdeeds are there all the same. The world is organised in such a way that one can't be otherwise. If one were a man who did not accept any kind of compromise, one could not remain in politics; one would quite simply be pushed out by the very force of things. There will be a time when all this will change, but not yet. Politics is perhaps the last thing which will change. There are many others which must change before. It is certainly one of the most recalcitrant things.
There are two things which it is very difficult to change: finance and politics; the field of money and the field of government are the two points where man is weakest and most attached to falsehood. So, probably, transformation will come there last of all. One can hope for a social transformation, an economic transformation, a transformation of education; one can hope for all this long before the transformation of politics and of finance. I wrote this precisely to show people what the real state of the world is, and to give an indication of the way to get out of it. But when we are at the point of coming out, you will see that it is not so easy. Perhaps the first thing that will be transformed will be the scientific world, it is possible; because there a very great sincerity is required and a very persevering effort, and these already are qualities which open for you the door to a higher life.... But we shall come to this next time... no, not next time, after two lessons.
- The Mother
(Questions And Answers, Volume 7, pp. 301-302)

                      *                                   *                             *


Letter to the Editor of the "Bengalee"*

Sir,
Will you kindly allow me to express through your columns my deep sense of gratitude to all who have helped me in my hour of trial ? Of the innumerable friends known and unknown, who have contributed each his mite to swell my defence fund, it is impossible for me now even to learn the names, and I must ask them to accept this public expression of my feeling in place of private gratitude; since my acquittal many telegrams and letters have reached me and they are too numerous to reply to individually. The love which my countrymen have heaped upon me in return for the little I have been able to do for them, amply repays any apparent trouble or misfortune my public activity may have brought upon me. I attribute my escape to no human agency, but first of all to the protection of the Mother of us all who has never been absent from me but always held me in Her arms and shielded me from grief and disaster, and secondarily to the prayers of thousands which have been going up to Her on my behalf ever since I was arrested. If it is the love of my country which led me into danger, it is also the love of my countrymen which has brought me safe through it.
-      Aurobindo Ghose
6, College Square, May 14, 1909

* This letter was written by Sri Aurobindo after his acquittal in the Alipore Conspiracy Case, in view of a public appeal which had been issued by his sister Sarojini Ghose for funds to defend him.


KARMAYOGIN

Sri Aurobindo, shortly after his acquittal in the Alipore Conspiracy Case in May 1909, started an English Weekly Review named Karmayogin. Since almost the entire journal was written by him, until he retired in February 1910 to Chandernagore, the editorial comments and principal articles are reproduced here exactly as they appeared from issue to issue. This volume, however, contains only the political observations and those on the spirit of Indian Nationalism. Articles on Yoga, Religion, Philosophy and Literature appear in their respective volumes.


THE IDEAL OF THE KARMAYOGIN*

Q: Have you seen my review of "The Ideal of the Karmayogin" ?

A: Yes, I have seen it, but I don't think it can be published in its present form as it prolongs the political Aurobindo of that time into the Sri Aurobindo of the present time. You even assert that I have "thoroughly" revised the book and these articles are an index of my latest views on the burning problems of the day and there has been no change in my views in 27 years (which would surely be proof of a rather unprogressive mind). How do you get all that? My spiritual consciousness and knowledge at that time was as nothing to what it is now — how would the change leave my view of politics and life unmodified altogether ? There has been no such thorough revision; I have left the book as it is, because it would be useless to modify what was written so long ago — the same as with YOGA AND ITS OBJECTS. Anyway the review would almost amount to a proclamation of my present political views — while on the contrary I have been careful to pronounce nothing — no views whatever on political questions for the last I don't know how many years.
- SRI AUROBINDO
21.4.1937

* A few articles from the weekly Karmayogin were brought out in book-form in 1918 under the title, The Ideal of the Karmayogin. The fourth edition in 1937 was revised. Sri Aurobindo's letter refers to this revision.


Facsimile of the Cover of the Karmayogin



Sri Aurobindo (extreme right) at Uttarpara on the occasione of his historic speech

Sri Aurobindo’s Uttarpara Speech

(Delivered at Uttarpara, Bengal, on 30 May 1909. Text published in the Bengalee, an English-language newspaper of Calcutta, on 1 June; thoroughly revised by Sri Aurobindo and republished in the Karmayogin on 19 and 26 June.)


   WHEN I was asked to speak to you at the annual meeting of your sabha, it was my intention to say a few words about the subject chosen for today, the subject of the Hindu religion. I do not know now whether I shall fulfil that intention; for as I sat here, there came into my mind a word that I have to speak to you, a word that I have to speak to the whole of the Indian Nation. It was spoken first to myself in jail and I have come out of jail to speak it to my people.
     It was more than a year ago that I came here last. When I came I was not alone; one of the mightiest prophets of Nationalism sat by my side. It was he who then came out of the seclusion to which God had sent him, so that in the silence and solitude of his cell he might hear the word that He had to say. It was he that you came in your hundreds to welcome. Now he is far away, separated from us by thousands of miles. Others whom I was accustomed to find working beside me are absent. The storm that swept over the country has scattered them far and wide. It is I this time who have spent one year in seclusion, and now that I come out I find all changed. One who always sat by my side and was associated in my work is a prisoner in Burma; another is in the north rotting in detention. I looked round when I came out, I looked round for those to whom I had been accustomed to look for counsel and inspiration. I did not find them. There was more than that. When I went to jail, the whole country was alive with the cry of Bande Mataram, alive with the hope of a nation, the hope of millions of men who had newly risen out of degradation. When I came out of jail I listened for that cry, but there was instead a silence. A hush had fallen on the country and men seemed bewildered; for instead of God's bright heaven full of the vision of the future that had been before us, there seemed to be overhead a leaden sky from which human thunders and lightnings rained. No man seemed to know which way to move, and from all sides came the question, "What shall we do next? What is there that we can do?" I too did not know which way to move, I too did not know what was next to be done. But one thing I knew, that as it was the Almighty Power of God which had raised that cry, that hope, so it was the same power which had sent down that silence. He who was in the shouting and the movement was also in the pause and the hush. He has sent it upon us, so that the nation might draw back for a moment and look into itself and know His will. I have not been disheartened by that silence, because I had been made familiar with silence in my prison and because I knew it was in the pause and the hush that I had myself learned this lesson through the long year of my detention. When Bipin Chandra Pal came out of jail, he came with a message, and it was an inspired message. I remember the speech he made here. It was a speech not so much political as religious in its bearing and intention. He spoke of his realisation in jail, of God within us all, of the Lord within the nation, and in his subsequent speeches also he spoke of a greater than ordinary force in the movement and a greater than ordinary purpose before it. Now I also meet you again, I also come out of jail, and again it is you of Uttarpara who are the first to welcome me, not at a political meeting but at a meeting of a society for the protection of our religion. That message which Bipin Chandra Pal received in Buxar jail, God gave to me in Alipore. That knowledge He gave to me day after day during my twelve months of imprisonment and it is that which He has commanded me to speak to you now that I have come out.
     I knew I would come out. The year of detention was meant only for a year of seclusion and of training. How could anyone hold me in jail longer than was necessary for God's purpose? He had given me a word to speak and a work to do, and until that word was spoken I knew that no human power could hush me, until that work was done no human power could stop God's instrument, however weak that instrument might be or however small. Now that I have come out, even in these few minutes, a word has been suggested to me which I had no wish to speak. The thing I had in my mind He has thrown from it and what I speak is under an impulse and a compulsion.
     When I was arrested and hurried to the Lal Bazar hajat I was shaken in faith for a while, for I could not look into the heart of His intention. Therefore I faltered for a moment and cried out in my heart to Him, "What is this that has happened to me? I believed that I had a mission to work for the people of my country and until that work was done, I should have Thy protection. Why then am I here and on such a charge?" A day passed and a second day and a third, when a voice came to me from within, "Wait and see." Then I grew calm and waited. I was taken from Lal Bazar to Alipore and was placed for one month in a solitary cell apart from men. There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go into seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work." Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhan of the Gita. I was not only to understand intellectually but to realise what Srikrishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success and failure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatana Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatana Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the dharmathat for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.
     Therefore this was the next thing He pointed out to me, He made me realise the central truth of the Hindu religion. He turned the hearts of my jailers to me and they spoke to the Englishman in charge of the jail, "He is suffering in his confinement; let him at least walk outside his cell for half an hour in the morning and in the evening." So it was arranged, and it waswhile I was walking that His strength again entered into me. I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell, but it was not the tree, I knew it was Vasudeva, it was Srikrishna whom I saw standing there and holding over me His shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arms of Srikrishna around me, the arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. Amongst  these thieves and dacoits there were many who put me to shame by their sympathy, their kindness, the humanity triumphant over such adverse circumstances. One I saw among them especially who seemed to me a saint, a peasant of my nation who did not know how to read and write, an alleged dacoit sentenced to ten years' rigorous imprisonment, one of those whom we look down upon in our Pharisaical pride of class as chhotalok. Once more He spoke to me and said, "Behold the people among whom I have sent you to do a little of my work. This is the nature of the nation I am raising up and the reason why I raise them."
     When the case opened in the lower court and we were brought before the Magistrate I was followed by the same insight. He said to me, "When you were cast into jail, did not yourheart fail and did you not cry out to me, where is Thy protection? Look now at the Magistrate, look now at the Prosecuting Counsel." I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Srikrishna who sat there, it was my Lover and Friend who sat there and smiled. "Now do you fear?" He said, "I am in all men and I overrule their actions and their words. My protection is still with you and you shall not fear. This case which is brought against you, leave it in my hands. It is not for you. It was not for the trial that I brought you here but for something else. The case itself is only a means for my work and nothing more." Afterwards when the trial opened in the Sessions Court, I began to write many instructions for my Counsel as to what was false in the evidence against me and on what points the witnesses might be cross-examined. Then something happened which I had not expected. The arrangements which had been made for my defence were suddenly changed and another Counsel stood there to defend me. He came unexpectedly, a friend of mine, but I did not know he was coming. You have all heard the name of the man who put away from him all other thoughts and abandoned all his practice, who sat up half the night day after day for months and broke his health to save me, Srijut Chittaranjan Das. When I saw him, I was satisfied, but I still thought it necessary to write instructions. Then all that was put from me and I had the message from within, "This is the man who will save you from the snares put around your feet. Put aside those papers. It is not you who will instruct him. I will instruct him." Fromthat time I did not of myself speak a word to my Counsel about the case or give a single instruction and if ever I was asked a question, I always found that my answer did not help the case. I had left it to him and he took it entirely into his hands, with what result you know. I knew all along what He meant for me, for I heard it again and again, always I listened to the voice within: "I am guiding, therefore fear not. Turn to your own work for which I have brought you to jail and when you come out, remember never to fear, never to hesitate. Remember that it is I who am doing this, not you nor any other. Therefore whatever clouds may come, whatever dangers and sufferings, whatever difficulties, whatever impossibilities, there is nothing impossible, nothing difficult. I am in the nation and its uprising and I am Vasudeva, I am Narayana, and what I will, shall be, not what others will. What I choose to bring about, no human power can stay."
     Meanwhile He had brought me out of solitude and placed me among those who had been accused along with me. You have spoken much today of my self-sacrifice and devotion to my country. I have heard that kind of speech ever since I came out of jail, but I hear it with embarrassment, with something of pain. For I know my weakness, I am a prey to my own faults and backslidings. I was not blind to them before and when they all rose up against me in seclusion, I felt them utterly. I knew then that I the man was a mass of weakness, a faulty and imperfect instrument, strong only when a higher strength entered into me. Then I found myself among these young men and in many of them I discovered a mighty courage, a power of self-effacement in comparison with which I was simply nothing. I saw one or two who were not only superior to me in force and character, very many were that, but in the promise of that intellectual ability on which I prided myself. He said to me, "This is the young generation, the new and mighty nation that is arising at my command. They are greater than yourself. What have you to fear? If you stood aside or slept, the work would still be done. If you were cast aside tomorrow, here are the young men who will take up your work and do it more mightily than you have ever done. You have only got some strength from me to speak a word to this nation which will help to raise it." This was the next thing He told me.
     Then a thing happened suddenly and in a moment I was hurried away to the seclusion of a solitary cell. What happened to me during that period I am not impelled to say, but only this that day after day, He showed me His wonders and made me realise the utter truth of the Hindu religion. I had had many doubts before. I was brought up in England amongst foreign ideas and an atmosphere entirely foreign. About many things in Hinduism I had once been inclined to believe that it was all imagination; that there was much of dream in it, much that was delusion and maya. But now day after day I realised in the mind, I realised in the heart, I realised in the body the truths of the Hindu religion. They became living experiences to me, and things were opened to me which no material science could explain. When I first approached Him, it was not entirely in the spirit of the Bhakta, it was not entirely in the spirit of the Jnani. I came to Him long ago in Baroda some years before the Swadeshi began and I was drawn into the public field.
     When I approached God at that time, I hardly had a living faith in Him. The agnostic was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion. I felt there must be a mighty truth somewhere in this Yoga, a mighty truth in this religion based on the Vedanta. So when I turned to the Yoga and resolved to practise it and find out if my idea was right, I did it in this spirit and with this prayer to Him, "If Thou art, then Thou knowest my heart. Thou knowest that I do not ask for Mukti, I do not ask for anything which others ask for. I ask only for strength to uplift this nation, I ask only to be allowed to live and work for this people whom I love and to whom I pray that I may devote my life." I strove long for the realisation of Yoga and at last to some extent I had it, but in what I most desired, I was not satisfied. Then in the seclusion of the jail, of the solitary cell I asked for it again. I said, "Give me Thy adesh. I do not know what work to do or how to do it. Give me a message." In the communion of Yoga two messages came. The first message said, "I have given you a work and it is to help to uplift this nation. Before long the time will come when you will have to go out of jail; for it is not my will that this time either you should be convicted or that you should pass the time as others have to do, in suffering for their country. I have called you to work, and that is the adesh for which you have asked. I give you the adesh to go forth and do my work." The second message came and it said, "Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the rishis, saints and avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word. This is the Sanatana Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word that it is for the Sanatana Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatana Dharma that shall rise. When it is said that India shall be great, it is the Sanatana Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatana Dharma that shall expand and extend itself over the world. It is for thedharma and by the dharma that India exists. To magnify the religion means to magnify the country. I have shown you that I am everywhere and in all men and in all things, that I am in this movement and I am not only working in those who are striving for the country but I am working also in those who oppose them and stand in their path. I am working in everybody and whatever men may think or do they can do nothing but help on my purpose. They also are doing my work; they are not my enemies but my instruments. In all your actions you are moving forward without knowing which way you move. You mean to do one thing and you do another. You aim at a result and your efforts subserve one that is different or contrary. It is Shakti that has gone forth and entered into the people. Since long ago I have been preparing this uprising and now the time has come and it is I who will lead it to its fulfilment."
     This then is what I have to say to you. The name of your society is "Society for the Protection of Religion". Well, the protection of the religion, the protection and upraising beforethe world of the Hindu religion, that is the work before us. But what is the Hindu religion? What is this religion which we call Sanatana, eternal? It is the Hindu religion only because the Hindu nation has kept it, because in this peninsula it grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient land it was given as a charge to the Aryanrace to preserve through the ages. But it is not circumscribed by the confines of a single country, it does not belong peculiarly and for ever to a bounded part of the world. That which we call the Hindu religion is really the eternal religion, because it is the universal religion which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy. It is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion which insists every moment on the truth which all religions acknowledge, that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the lila of Vasudeva. It is the one religion which shows us how we can best play our part in that lila, its subtlest laws and its noblest rules. It is the one religionwhich does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death.
This is the word that has been put into my mouth to speak to you today. What I intended to speak has been put away from me, and beyond what is given to me I have nothing to say. It is only the word that is put into me that I can speak to you. That word is now finished. I spoke once before with this force in me and I said then that this movement is not a political movement and that nationalism is not politics but a religion, a creed, a faith. I say it again today, but I put it in another way. I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatana Dharma which for us is nationalism. This Hindu nation was born with the Sanatana Dharma, with it it moves and with it it grows. When the Sanatana Dharma declines, then the nation declines, and if the Sanatana Dharma were capable of perishing, with the Sanatana Dharma it would perish. The Sanatana Dharma, that is nationalism. This is the message that I have to speak to you.
                                                                                     - Sri Aurobindo 

(Collected Works of Sri Aurobindo, Karmayogin, pp. 3-12)


6 comments:

pianomonika said...

In this report is so much included, Sri Aurobindo's stay in jail.But after all he realised in heart and mind and in body: The Truth of the Hindu religion.
The Hindu Nation was born with the Sanatana Dharma, and that is nationalism.

Tusar Nath Mohapatra said...

[ Love and Wisdom are not the only aspects of the Divine, there is also its aspect of Power. As the mind gropes for Knowledge, as the heart feels out for Love, so the life-force, however fumblingly or trepidantly, stumbles in search of Power and the control given by Power. It is a mistake of the ethical or religious mind to condemn Power as in itself a thing not to be accepted or sought after because naturally corrupting and evil; in spite of its apparent justification by a majority of instances, this is at its core a blind and irrational prejudice. However corrupted and misused, as Love and Knowledge too are corrupted and misused, Power is divine and put here for a divine use. Shakti, Will, Power is the driver of the worlds and, whether it be Knowledge-Force or Love-Force or Life-Force or Action-Force or Body-Force, is always spiritual in its origin and divine in its character. It is the use of it made in the Ignorance by brute, "man or Titan that has to be cast aside and replaced by its greater ...] ~SoY

Jitendra Sharma said...

Chandrakant Patel

Dear Jitendra Sharma,

Comments Posted, for the blog's requirement could not be met; I do not have goggle account or any other account and I could not understand which are the two words I am supposed to type in the box of the page of the Blog.: Hence, Comment only to you; if you like you may publish it to the people of the Group.-- Chandrakant P. Patel
The Mother’s
Study and Guidance Center
34215, Mimosa Terrace,
Fremont, CA 94555,
U.S.A
Ph: [R] (510)
493-7917; [Cell]: 510-579-8493;
EmailId. chandrakantpatel1@yahoo.com


Sanatan Dharma, Sanatan Ideal view of Life, is restated in a updated and revised form by Sri Aurobindo and The Mother in their spoken and written words. It is has begun to triumph all over the world. Please read the following it this reference:

"For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest
good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively,—if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, — ´sabdabrahm¯ ativartate—beyond all that he has heard and all that he has yet to hear, — ´srotavyasya ´srutasya ca. For he is not the
sadhaka of a book or of many books; he is a sadhaka of the Infinite."
[Sri Aurobindo; The Synthesis of Yoga I-II; CWSA Vol. 23-24 (Publisher: Sri Aurobindo Ashram Publication Department, Sri Aurobindo Ashram, Pondicherry, 605002, India, 1999); p.55]
{"To the Students, Young and Old
THERE are, in the history of the earth, moments of transition when things that have existed for thousands of years must give way to those that are about to manifest. A special concentration of the world consciousness, one might almost say, an intensification of its effort, occurs at such times, varying according to the kind of progress to be made, the quality of the transformation to be realised. We are at precisely such a turning-point in the world’s history. Just as Nature has already created upon earth a mental being, man, so too there is now a concentrated activity in this mentality to bring forth a supramental consciousness and individuality."
"To the Students, Young and Old
THERE are, in the history of the earth, moments of transition when things that have existed for thousands of years must give way to those that are about to manifest. A special concentration of the world consciousness, one might almost say, an intensification of its effort, occurs at such times, varying according to the kind of progress to be made, the quality of the transformation to be realised. We are at precisely such a turning-point in the world’s history. Just as Nature has already created upon earth a mental being, man, so too there is now a concentrated activity in this mentality to bring forth a supramental consciousness and individuality."
[
The Mother; On Education CWM Vol. 12(travel size) (Publisher: Madanlal Himmatsingka on behalf of All India Books, Pondicherry, 605002, India,1984); p. 70]

pianomonika said...

''Mother on politics''
Is it not so in our days, that the world needs a strong leader? But then the question is, if this leader is ready, to accept the rules of democracy?
When we look to many countries in the world, this is not given, and the religion should ever be seperated from the politics.

Anita Colas said...

Sri Aurobindo's stay in jail changed him profoundly, he realised that his mission was of another kind. While talking about the Hindu religion he uses the word 'Sanatana Dharma' which means 'the Eternal Law or Eternal Way' I think Sri Aurobindo differentiates the word 'religion' from what it is generally taken for. A religion is an institution with its man-made dogmas and dictums,comprised of rituals, customs surviving on the basis of fear and blind faith. That's why for Sri Aurobindo the Hindu nation (religion) is (should be) governed by Sanatana Dharma, we should therefore insist on the word'Dharma' which means :The way, Righteousness, Harmony, Natural Law, Truth, Teachings, Tradition, Order, Spirituality, Wisdom, Duty, Cosmic norm, Law of Being, Inherent Nature, Intrensic Nature, Divine Conformity. At the same time 'Sanatana' means: Eternal, Perennial, never begining nor ending, Universal,Abiding,Ever-Present, Unceasing, Natural, Enduring. So the word "Sanatana dharma" means: Eternal Path, Perennial Philosophy, Universal Tradition, All Pervading Truth, Natural Flow. What Sri Aurobindo wanted for the Hindu nation is that our politics should be based on Sanatana Dharma, it should be a politic based on Dharma which is Absolute and Universal, in which all diversities reside in harmony.Our nationalism should not be agressive or belligerant like the warring nations, but ours should be a nationalism based on the priciples of Dharma. This is what I understood from reading the speech he delivered after his coming out of jail. The Hindu nation didn't need violence nor a strongman,a nation governed by Sanatan Dharma is exceptional, it should be a beacon, a sort of 'light-house' which shows the Eternal Path' of the All Pervading Truth. This should be our Power and the Indian nation should show the "Way" to all other countries. I think in the future, when mankind would be tired of killing each other, they will live and govern their countries according to the Cosmic norm of Divine Conformity and follow "the Eternal Path" or Sanatana Dharma.

pianomonika said...

Dear Anita, I think, that the mankind
never will be tired of killing each other, bcz the since Adam and Eve the evil is in human.It is a pious wish, that never will be fulfilled.Look please to the history, since we can read about the ancient centuries wars ever had been.But of course for the single one is a goal to come to higher consciousness worth striving.
The eternal path it is a dream.
Maybe for India, for Hindus,is this way easier, but also they have to ''fight' with their environs.