Sunday, September 29, 2013

Sri Aurobindo on Avatars

The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow. That is why each Incarnation holds before men his own example and declares of himself that he is the way and the gate; he declares too the oneness of his humanity with the divine being, declares that the Son of Man and the Father above from whom he has descended are one, that Krishna in the human body, īm tanum āśritam)mānus, and the supreme Lord and Friend of all creatures are but two revelations of the same divine Purushottama, revealed there in his own being, revealed here in the type of humanity.
                                                                                                       -  Sri Aurobindo
                                                                     (Essays On The Gita, pp. 140-141) 

Thursday, September 26, 2013

President of India Shri Pranab Mukherjee visits Sri Aurobindo Ashram

 (In the above photo from the right are:

1st Shri N Rangaswamy, Chief Minister of Pondicherry,

2nd Honourable President Shri Pranab Mukharjee,

 3rd Shri Manoj Das Gupta, Managing Trustee, Sri Aurobindo Ashram,


4th Shri V. Narayanasamy,Minister of Personnel, Public Grievances and Pensions

and Prime Minister's Office

 and 5th Shri Manoj Das.)

The President of India, Shri Pranab Mukherjee visiting the Sri Aurobindo Ashram and

meeting the students of Sri Aurobindo International Centre of Education at

Aurobindo Ashram at Puducherry on September 25, 2013.
PUDUCHERRY: The security cordon was in place by Tuesday and by Wednesday morning, Puducherry's iconic ashram quarter was abuzz about President Pranab Mukherjee's imminent visit to the samadhi of the city's patron saints Sri Aurobindo and the Mother and his talk at the Sri Aurobindo International Centre of Education (SAICE), commonly referred to as the ashram school. In his first visit to the city after becoming President, Mukherjee started his ashram tour with a visit to the samadhi and a darshan of Sri Aurobindo's room. Later in the afternoon he spoke to 300-odd students of the school highlighting the ashram's role in making Puducherry a harmonious melting pot.

"At present Puducherry is a wonderful example of cultural assimilation," he said in his 30-minute speech. "This has been possible to a large extent because of the Sri Aurobindo Ashram, which stands as an example of national and international harmony." He went on to add that he hoped both the "public and the administration will do everything possible to safeguard the special ambience and inner tranquility of this distinctive place". Focussing on the ashram's "liberality of approach and vision", he said it "stands as a symbol of hope for our conflict-ridden world and must be preserved and protected".

The president also congratulated the kids for their multiple language skills. "I am happy to learn that the students of SAICE learn from a very small age a set of languages comprising English, French and Sanskrit apart from your mother tongues," he said. "You children and your teachers are to be congratulated for proving that a child has unlimited capacity for imbibing languages and that too without tears if taught in a loving atmosphere," he said.

Mukherjee was accompanied during his visit to the ashram and the school by Union minister V Narayanasamy, Puducherry CM N Rangasamy and MP P Kannan. Later in the evening, he was entertained with a short cultural programme organised by local impresario Lalit Verma of Aurodhan Art Gallery at the Raj Bhavan. The programme featured some of the more promising young local talent of the city including an Odissi performance by a young dancer Aneesh Raghavan, a student of SAICE and his guru eminent dancer Sangeeta Dash; a Bharatnatyam recital by the sister duo Selvi A Carpagavinny and A Ashokavadhani and baul songs by celebrated singer Lakhan Das Baul.

Courtesy and Link:


President Pranab Mukherjee awarding degree to a student at the 23rd convocation of

Pondicherry Central University on Wednesday. 

Puducherry: President Pranab Muk­herjee on Wednesday expressed concern over lack of quality education in India and said  Indian universities did not figure among the top-ranked universities in the world.
Addressing students on the 23rd convocation of the Pondicherry Cen­tral University, Muk­herjee said the country’s ancient education system had dominated the world for about 1,800 years ago from the 6th century B.C. during which ancient Indian varsities like Taksh­ashila, Nalanda, Vikra­m­ashila, Valabhi, Soma­pura and Odantapuri were the seats of world class education centres.
“There is a dearth of quality academic institutions to prepare our next generation. The central importance of higher education in a country’s development is well recognised. If we are to grow as a nation, the education system has to figure prominently in the template of progress. Right to Education has become a reality. We have to now stress on Right Educ­ation,” he added.
Mukherjee said teaching and research were the two eyes of a university. While high standards in teaching have to be achieved, high quality research that will push knowledge frontiers and evolve technologies for development have to be promoted.
Local technological needs have to be addressed by our universities, he said, by creating research and development centres for such technologies in the campuses. “India is an aspiring nation. We can reach the zenith but it requires everyone’s sacrifices. You are all capable and intelligent minds. It is your duty to take our country forward. Do all that is necessary to realise our country’s goal.”
Lt Governor and varsity’s chief rector  Viren­dra Kataria, chief ninister Rangasamy, Uni­on minister of state in PMO V. Narayansamy and Rajya Sabha MP P. Kan­nan also participated.
Pranab Mukherjee lauds Aurobindo centre
President Pranab Mukherjee stressed the need for a world safe from violence and also a world where one can pursue one’s legitimate dreams. Addressing students of Sri Aurobindo Internat­ional Centre of Education here, he highlighted the importance of Puducherry as a city which hosts an ever-growing number of visitors who come in quest of both peace and knowledge from the spiritual ambience of the place.
Mukherjee said this was the place where Sri Aurobindo had visualised the future of man. He lauded the international character of the centre and the Sri Aurobindo Ashram. This liberality of approach and vision unique to Aurobindo and his ashram stands as a symbol of hope for conflict ridden world and must be protected, he said.
Courtesy and Link :


Friday, September 20, 2013

The Hour Of The Unexpected : Prof. Manoj Das

“The 20th century is only the 19th speaking with a slight American accent,” was a remark attributed to Philip Guedalla. Now that the euphoria on the advent of the 21st century is past, we can very well say the same thing on the 21st century vis-à-vis the 20th century.
Consumerism surely gave a boost to the aforesaid euphoria, but beneath it laid man's indefatigable optimism for the future. Studies in regard to the future assumed an academic status in our time with the German historian, Ossip Flechtheim coining the phrase 'Futurology' in 1949 and defining it as a new science of prognosis. But the Future fascinated man eternally. Broadly, man pursued four different ways (they did and do often overlap) to gain some peeping access into that veiled dimension of time: (1) through supposedly occult means, letting a medium be possessed by supernatural elements or spirits of the dead or taking recourse to tarot, crystal-gazing etc., (2) through astrology or the study of planetary inter-relationship, (3) through intellectual and scientific speculations based on analysis and logic of events, inventions and discoveries etc. (4) through spiritual means -- mostly gaining access into the plane where time past, time present and time future were one.
But the modern man's attitude towards the future is not one of curiosity alone; he is anxious to mould it. One of the notable thinkers who changed the desire in this regard almost into a temptation was Frederic Skinner, the American psychologist, who devised ways for controlling human behaviour through manipulation of the environment. Skinnerism may not be in popular currency today, but its impact had been considerable on certain quarters that mattered. Some people were hopeful of harnessing human consciousness to their own purpose, and the purpose was not above board. Psychosurgery, the method to alter or reconstitute the genetic components of man, was an offspring of Skinnerism. And who knows how the techniques of Skinnerism, if not psychosurgery, were applied? As Willard Gaylin, an American professor of Psychiatry, says, “Inevitably these experiments are to be undertaken in prisons, those unfailing institutions of failure where each new indignity is traditionally presented as an act of grace.”
From psychosurgery to cloning, the 'progress' has been predictable, but the consequence remains unpredictable. Once again the very concept of progress is on trial.
“One thing about the future of which we can be certain is that it is going to be utterly fantastic,” said the futurologist Arthur C. Clarke some years ago. He was echoed by a number of sensible dreamers, temporarily agog with excitement in regard to a grand future, more so because a new century and millennium were knocking on our door. Global events have since dampened their spirit. Many of them would like to present a pragmatic picture of times to come rather than a delightful one. The picture they present range from farcical -- though with a message -- to hypothetical. An illustration of the former is to be found in Alvin Toffler's Future Shock, in his referring to a psychologist who proposed 'the modular family' -- an arrangement according to which an executive when shifted from his place, leaving his family behind, is provided, by his employers, a matching wife and children at the new place. Meanwhile the psychologist may have revised his proposition in the light of the possibility of a cloned version of the family. But such ideas smack of a very low or cynical impression of the meaning and purpose of life itself.
The spectre of unmanageable population made the biologist, Thomas Euston propose a radically original reform when the world could contain pocketsize human beings. “The technology to shrink humans,” he assures us, should be available soon. A genetically engineered virus, carrying genes codes to create small people, can be placed in a reservoir or released in the air. Then everyone infected would absorb the genes and produce Lilliputian offspring.”
The professor has not shed light on minor problems like, say, whether our cats, dogs and horses could be proportionately condensed. However, he sounds quite excited when he declares, “This new breed of humans would have far more muscle, with the ability to run and jump almost like a cat. Reduced weight would ease the wear on joints, cutting the prevalence of arthritis. Since less blood would be pumped through a smaller circulatory system, the heart's work-load would be diminished and there would be fewer cardiac arrests.” A moderate size bread would suffice for the whole family, and a cabin the size of a roost would prove a comfortable bedroom. Your car would be like a toy. Man's need of space and raw material would decrease to match his stature.”
Disgusted with the rottenness marking man today, thinkers also toyed with the idea of some kind of positive eugenics -- prescribing procreation through licenses granted to select ones.
But none of the scientific, social and psychological propositions concerning the destiny of man had taken the inner need of our consciousness into consideration or had been quite aware of a faculty in man other than his body, life and mind. I wonder if the time had not come to reflect on one of the oldest Indian myths -- in fact the only futuristic one in the world mythology -- according to which the Avatar of the future, Kalki, would annihilate the barbaric elements in man and pave the way for a Gnostic humanity.
Bertrand Russell said, “It is difficult to believe that Omnipotence needed so vast a setting for so small and transitory a result. Apart from the minuteness and brevity of the human species, I cannot feel that it is a worthy climax to such an enormous prelude.”
What this agnostic had hinted at, Sri Aurobindo spells out clearly: “At present mankind is undergoing an evolutionary crisis in which is concealed a choice of its destiny.”
Sri Aurobindo and the Mother visualized a glorious destiny for man which could be hastened if man co-operated with the evolutionary nisus. If evolution seems to have proceeded according to a mechanical method till the emergence of man, it had endowed mankind with sufficient consciousness to choose its destiny, either to perish thereby giving way to an altogether new species to appear or to evolve itself with a conscious determination and aspiration, unfolding the Supramental potentiality inherent in itself.
Nothing short of a spiritual transformation of human nature -- of the whole human being -- can usher in a future sublime, which is the age-old dream of man. But to anticipate that through intellect or scientific means is an exercise in futility. The only hope lies in our aspiration, our readiness to rise above the illusory values dominating our thoughts and actions. “It is the hour of the unexpected,” said Sri Aurobindo. With humility and faith we can expect the unexpected -- a new consciousness taking hold of man and transforming him.

Union Minister for Transport and Highways Oscar Fernandes

 presenting the Amrita Keerthi Puraskar to writer Shri Manoj Das (English

Professor at "Sri Aurobindo International Centre of Education", Pondicherry) at

 Amritapuri on Friday. Mata Amritanandamayi is present.

Tuesday, September 17, 2013

Dormir tranquille

Nous, nous vivons dans l'éternité.
Et je te dis (c'est l'état de conscience normal, naturel), il n'a pas fallu une minute la nuit dernière : il a fallu une seconde, brrf ! fini. Et alors je suis entrée dans une sorte de joie tranquille, comme cela, qui a duré trois heures sans interruption. Après, on a recommencé à travailler.
Mais avant de dormir, tu fais ça : tu imagines (tu imagines si tu ne le vois pas), tu imagines une lumière blanche. Ce n'est pas une lumière cristalline, note, ce n'est pas transparent : c'est blanc __ c'est blanc-blanc, un blanc tout à fait éclatant, une lumière blanche qui a l'air solide. Tu l'imagines comme cela (et elle est comme cela, mais tu l'imagines) : une lumière blanche. C'est la lumière de la Création, comment s'appelle-t-elle ? ... Maheshwari ? (Riant) La suprême Dame là-haut.

Oui, Maheshwari.

La lumière de Maheshwari. Mais il paraît que je l'avais toujours, parce que Mme Théon, quand elle m'a vue, c'est la première chose qu'elle m'ait dit; elle n'a pas parlé de "Maheshwari" mais elle m'a dit "Vous avez la lumière blanche" qui dissout automatiquement toutes les mauvaises volontés. Et ça, j'en ai fait l'expérience : j'ai vu des êtres qui tombaient en poussière. Alors tu prends ça, tu imagines ça, et puis tu fais un cocon autour de toi __ tu sais, comme les insectes se font leur cocon __, tu fais un cocon avant de t'endormir. Je le ferai ici, mais ton "imagination", c'est pour aider à ce que ce soit mieux adapté, ajusté. Tu fais un cocon, et puis quand tu es bien enveloppé de ce cocon blanc, que les ennemis ne peuvent pas traverser, tu te laisses aller au sommeil. Alors tout ce qui vient du dehors et d'une mauvaise volonté notoire ne peut pas passer. C'est sûr. Naturellement, il y a ce que l'on porte dans son subconscient... ça, il faut l'éliminer par sa propre volonté, petit à petit.
Mais cette Lumière, c'est tout-puissant, mon petit ! (S'adressant à Sujata :) Toi aussi, tu peux faire la même chose si tu as des ennemis la nuit.

(Sujata :) Je l'ai vue, tu sais, cette lumière blanche

Tu l'as vue ?
Oui, j'ai vu.

Eh bien, c'est très bien. Tu es une bonne voyante, forcément tu l'as vue. Mais moi, je l'ai vue, n'est-ce pas, comme si c'était la lumière de quelqu'un d'autre __ c'est ma nature. Je m'en servais même avant de rencontrer Théon : je ne savais rien, n'est-ce pas, rien, mais je la voyais. Et c'est Mme Théon qui m'a dit  : " C'est votre lumière. " C'est Mme Théon qui a été la première à me dire ce que j'étais, ce qu'elle a vu : la couronne des douze perles sur ma tête. Et moi, j'en ai eu l'expérience, et après je pouvais m'en servir simplement à volonté : il suffisait que je fasse appel à ça. Et je la voyais comme je te vois, d'une façon tout à fait objective.


Alors, si tu veux dormir tranquillement, tu fais un petit cocon avant de t'endormir. Au revoir, mon petit.

                      - La Mère

(L'Agenda de Mère, 10 juillet 1965)

Friday, September 13, 2013

Mother of Sri Aurobindo Ashram : The Occultist

 The Mother's high inner realisation and spiritual radiance attract many seekers. In 1906 a small group was formed under her guidance, which was named Idea. They met regularly on Wednesday evenings at her house, first 1 rue Lemercier, later in rue des Levis and after 1910 in rue tal de Grace. Apart from spiritual topics they also discussed occult experiences. The Mother herself had many occult experiences, but she never made them an end in themselves: hey were strictly subordinated to her main object, spiritual realization and manifestation. The following quotation clarifies her attitude towards the occult: "Occult knowledge without spiritual discipline is a dangerous instrument, for the me who uses it as for others, if it falls into impure hands. Spiritual knowledge without occult science lacks precision and certainty in its objective results; it is all-powerful only in the objective world. The two, when combined in inner or outer action, are irresistible and are fit instruments for the manifestation of the supramental power. "

 The Mother once had an experience in Paris which illusrates how powerful the inner protective wall can be if spiritual discipline is combined with occult knowledge. Once when she was walking in the Luxembourg Gardens and crossing a dangerous intersection, while being absorbed in deep inner concentration, she suddenly received a kind of blow and jumped back instinctively. The next moment a tram passed by . It was the tram that I had felt at a little more than arm's ength. It had touched the aura, the aura of protection -it was very strong at that time, I was deeply immersed in occultism and I knew how to keep it- the aura of protection had been hit and that had literally thrown me backwards, as if I had received a physical shock.
The Mother's natural disposition for occult experiences was at a later stage perfected by systematic training. Some time between 1905 and 1906 she met in Paris Max Theon, a Polish Jew who was highly advanced in occultism. He had a house in Tlemcen in South Algeria, at the border of the Sahara. His wife Alma too was a highly gifted occultist. She was from the Isle of Wight. The Mother spent one or two years in Tlemcen and had a great number of experiences of which only a small fraction have been recorded. Some of them seem rather incredible, and yet they become authentic by the very fact that the Mother herself relates them, because her attitude towards 'miracles' was very conservative and she had no interest in the sensational. Nevertheless, she told her students some amazing incidents in her own life as well as experiences of Madame Theon, perhaps in order to illustrate that there are indeed more things in heaven and earth than are dreamt of in our philosophy. Thus we are told ( the Mother herself was personally present in the following incident) that once an Arab merchant was repeatedly bothering Madame Theon with inquisitive questions. Then on one occasion she filled the table at which he was sitting with occult force. The table started moving, attacked the merchant and drove him away. Another time Madame Theon demonstrated to the Mother how she was recharging herself with energy: she lay down on her bed and held a large juicy grapefruit on her solar plexus. She asked the Mother to return after an hour. " An hour later I returned. ..and the grapefruit was as flat as a pancake. That meant that she had such a power to absorb vitality that she had absorbed all the life from the fruit and it had become soft and completely flat. And I saw that myself. "
      Madame Theon also told the Mother an amusing incident which had happened a few years earlier and seems as if taken directly from a book of fairy-tales. The administrator of Tlemcen had ordered pine trees to be planted on the surrounding hills to prevent the river from drying up. But due to some inexplicable mistake fir trees were ordered instead of pine trees and they were planted on the hills. As is well known, fir trees belong to the Nordic countries and hardly fit into the landscape of the Sahara. Then one night Madame Theon had a strange experience. A little gnome appeared in her room, with a pointed cap, dark green shoes and a long white beard. He 'was all covered with snow. With the snow melting and forming a small lake on the floor, Madame Theon looked at the guest from the book of fairy-tales and asked him: "But what are you doing here?" The gnome answered: "But we were called by the fir trees! Fir trees call the snow. They are trees of the snow countries. I am the Lord of the snow, so I came to announce to you that we are coming. We have been called, we are coming." Madame Theon finally sent him away to avoid further damage to the floor. The next morning, when the sun was rising, she saw the mountains covered with snow. That had never before happened in this country .
  The Mother devoted herself intensively to her occult studies and had no difficulty to bear the enormous heat at the border of the Sahara. Once when around noon she was meditating under an olive tree, she suddenly felt uneasy and opened her eyes. Just a few cubits in front of her a hissing cobra was standing with expanded hood. It was a naga whose poison kills instantly. The Mother realized that she was probably blocking the cobra's retreat in the tree. She concentrated with all her will-power and looked at the snake, without moving. Then she slowly drew away her legs, even while keeping her look fixed on the naga. At last the snake yielded, turned round and jumped into a pond. Later in her life the Mother had many such encounters with snakes and she always urged them through mere will-power to leave.
  When the Mother left Tlemcen after the completion of her training, Max Theon accompanied her on the journey, since he wanted to travel through Europe. On the Mediterranean their ship got into a heavy storm and there was the apprehension of a catastrophe. Then Theon asked the Mother to go and stop it. She withdrew into her cabin, concentrated for a while and went out of her body. On the open sea she found some small vital entities which had caused the havoc. She talked to them for half an hour and finally managed to persuade them to stop their mischief and leave the scene. When she returned on deck, she saw that the storm had subsided.
  One of the members of the Mother's study group in Paris was a well-known Tibetologist, Madame Alexandra David-Neel. She once spoke in an interview about those early days with the Mother:
   "We spent marvellous evenings together with friends, believing in a great future. ..I remember her elegance, her accomplishments, her intellect endowed with mystical tendencies.
   "In spite of her great love and sweetness, in spite even of her inherent ease of making herself forgotten after achieving some noble deed, she couldn't manage to hide very well the tremendous force she bore within herself. "
  In 1912, the Mother was conducting a study group with twelve members, which was named 'Cosmique'. She distributed among them translations of Indian scriptures such as the Gita, Upanishads or Yoga-Sutras, and she introduced her European friends to Eastern spirituality. One of her stories which were read out in the group was the following instructive parable: The Virtues, who are usually dispersed throughout the worlds, meet in the Hall of Intelligence within the precincts of the palace of Truth. There is Sincerity with a "'Cube of the purest Crystal through which things could be seen as they were", and many other guests who have already gathered, among them Humility , Courage, Prudence, Charity, Justice, Kindness and Patience. Last comes a guest who seems , to be a stranger to the assembled Virtues: She was, indeed, very young and frail, dressed in a white robe, very simple, almost poor. She came forward a few steps with a timid, embarassed air. Then, obviously at a loss on finding herself in the midst of such a crowded and brilliant company, she stopped, not knowing towards whom to go. " At last Prudence turns towards the shy guest and asks her for her credentials. The unrecognized Virtue answers with a sign " Alas! I am not astonished that I seem a foreigner in this palace. I am so seldom invited anywhere. My name is Gratitude. "
         The subject for the first meeting of the members of 'Cosmique' had been: 
"What is the aim to be achieved, the work to be done, the means of achievement?"
And the Mother had answered in a short paper:
"The general aim to be achieved is the advent of a progressive universal harmony. " 
She further refers to "states of being which have so far never been conscious in man" and mentions in connection with the earth, "several sources of universal force which are yet sealed to it. "
These are her first pointers to the new Truth-Consciousness which Sri Aurobindo called 'Supermind'. And she says, at the end ofher paper, that it was the aim "collectively, to found the ideal society in a place suited to the flowering of the new race, that of the 'Sons of God'."
        Two years before her first meeting with Sri Aurobindo in Pondicherry , the Mother had already summarised in this paper the program of her subsequent collaboration with him.

Max Théon : Mother's Teacher of Occultism


Théon (Louis-Maximilian Bimstein) was an enigmatic occultist whose evolutionary and occult teachings were indirectly taken up by Sri Aurobindo, and may have also had some influence on the metaphysics of H.P. Blavatsky.
A Polish Jew, he travelled to London, France, Egypt, and finally Algeria, founding several esoteric groups along the way. He was known under several names, but we can refer to him as “Max Théon”, the pseudonym he adopted while in Algeria.
Théon and his knowledge is truly extraordinary. At the very least he was, and is, equal in importance in understanding the development of modern Western esotericism, to figures such as Blavatsky, Steiner, Crowley, Gurdjieff, and Alice Bailey. Yet this figure, who was active in Paris around the turn of the century (he apparently commuted between Algeria and Paris), has been until only very recently virtually unknown outside the Mother and Sri Aurobindo’s talks. Now however the situation is changing, and hermetic scholars like Chanel and Greenfield have written on this important figure.
Max Théon was born in 1848 in Warsaw, and studied the ancient tradition. Born in Poland, Théon travelled widely in his youth.
His father was a “Rabbi” and was called Leon Judas Bimstein (‘Lion of Juda’, traditional among Jews, also to be found under the names of Löwy, Lévy, Lévi, etc from German Löwe). Louis-Maximilian, with his father Rabbi Bimstein, soon to leave Warsaw for Cairo.
Max was exceptionally young when he mastered different occult lores and became proficient in occultism. He spoke several languages with ease, and was adept at many crafts. A diversity of subjects interested him — scientific or artistic or sociological. He could always hold his own against the experts in any line.
With his refinement, his aristocratic bearing, he became a much sought-after guest in London’s high society. Very quickly he gained a reputation almost matching that of the Count of Saint-Germain (in the Court of Louis XV) who claimed to be several centuries old. Théon never made any such claims. But rumours about him flew around at a great pace. Some spoke of his earthly immortality, others said he was the son of a Russian Prince, and so on and so forth. Théon’s enigmatic personality aroused everybody’s curiosity, but he took good care never to satisfy it.
Théon’s association with Madame Blavatsky, the founder of the Theosophical society, is most interesting, for it indicates at least one way in which Théon’s teachings could have shaped subsequent Western esoteric understanding. Not directly, but through the medium of Theosophy. This of course is to say nothing regarding the nature or influence of the esoteric societies Théon himself founded — whatever they may have been. According to the Mother, it was Théon who taught Blavatsky Kabbalah. It is also interesting that the concepts of Seven Planes of existence, the central importance of evolution, and a reincarnating Soul or Higher Self which is distinct from the psycho-physical personality, were common to both Théon and Theosophy; and in fact still are central teachings in all Theosophical and Theosophically-derived systems of thought.
The Mother says that «Barlet met Théon in Egypt when Théon was with Blavatsky; they started a magazine with an ancient Egyptian name […], and then he told Théon […] to publish a Cosmic Review and the ‘Cosmic Books’» (Mother's Agenda, vol. 3, p.452).
Blavatsky was twice in Egypt (in Alexandria and Cairo) in the 1850’s and in 1871, and during the second visit founded a spiritualist society, the “Société Spirite”, which was to study the teachings of the well-known medium Allen Kardec, and which apparently collapsed after only a fortnight, nowhere is there any mention at all of Max Théon, or Barlet, or a magazine with an ancient Egyptian name. Logically, the period when Blavatsky and Théon met would have been during her second visit. But it appears that this was a part of her life which Blavatsky preferred to remain silent about. Indeed, whilst she did not mention Théon, she was very hostile and vocal towards the hermetic society he established.
A book by R. Paul Johnson, “The Masters Revealed: Madame Blavatsky and the Myth of the Great White Lodge”, argues that the ‘mahatmas’ were dramatised historical adepts with invented names. According to Johnson, Tuitit Bey is actually Max Theon. In this book Johnson supports Mirra’s assertions that Blavatsky learned Kabbalah from Theon.
It is perhaps worth noting also that Pascal Themanlys, in his hagiographic essay on Theon, “Prophecy and Meditation in the Light of the Kabbalah” mentions both Madame Blavatsky and Mirra Alfassa as Theon’s pupils.
The Hermetic Brotherhood of Luxor was a mystical society which Théon established (or took over, for the organisation seems to predate him) when visited London in 1870.
The origins of the Hermetic Brotherhood of Luxor are unclear, but there is some evidence linking it with the Brotherhood of Luxor, which was involved in the founding of the Theosophical Society, the 18th century Austrian Masonic/Rosicrucian splinter group known as the Fratres Lucis, as well as the latter’s 19th century English spiritualist namesake, Hermetic Brotherhood of Light. According to violin-maker and Scottish philosopher Peter Davidson, Théon came to England in 1870, where he and Davidson established an ‘Outer Circle’ of the Hermetic Brotherhood of Luxor. In 1873, Théon, then just twenty-six, was made its Grand Master; Peter Davidson was the Order’s frontal Chief. Blavatsky, Olcott, Barlet and many other occultists of the time were among its members. But in 1877 Blavatsky and Olcott severed their relation with the Hermetic Brotherhood of Luxor. It is known that Blavatsky’s first Master was the magus Paulos Metamon, whom she had met in Asia Minor in 1848 and again in Cairo in 1870. Metamon was either a Copt or a Chaldean. Many people, including Barlet, believed that «Max Théon was the son of the old Copt.»
In 1883 by Thomas H. Burgoyne (aka Thomas Dalton, 1855-1895) joined the Hermetic Brotherhood of Luxor. He later wrote a book summarizing the basic teachings of the Hermetic Brotherhood of Luxor, titled “The Light of Egypt”. The function of this ‘Outer Circle’ of the Hermetic Brotherhood of Luxor was to offer a correspondence course on practical occultism; which set it apart from the Theosophical Society.
The “Tales of Thelema” (which is unreliable in several areas) states that in 1873 Carl Kellner (who was later to found the modern O.T.O.) reached Cairo for the first time, being one of many westerners of his day to make the “journey to the East” (others included Madame Blavatsky, the rosicrucian and teacher of sex-magic Pascal Beverly Randolph, and Richard Burton, the English adventurer). In Cairo Kellner «met for the first time with another, quite mysterious young man, then going by the name of Aia Aziz. […] When Herr Kellner met Aziz he had just been named Grand Master of the Hermetic Brotherhood of Luxor, a hybrid body with elements of freemasonry, ancient Egyptian religion and Ansari Islamic Tantrism.» Aziz (Max Théon) introduced Kellner to Randolph, who is here referred to as his student. Irrespective of the factuality or otherwise of this information, there is no doubt that there was a lot of important occult activity going on at this time, several decades before the founding of the Hermetic Order of the Golden Dawn.
The first volume of “The Light of Egypt”, originating from the pupils of Max Théon at the time of the Hermetic Brotherhood of Luxor, had nine editions in one hundred years in the United States. The book is attributed to its secretary, Th. H. Burgoyne. One of the purposes of publishing the book was to clarify vulgarized conceptions about reincarnation and karma, and to modify the influence of simplified Buddhism.
It was at a party of London’s high society that Max Théon was introduced to a young Irish poetess: Alma. She had a calm look, full of light. Touching hands for the first time revealed to them the harmony of their deepest beings. By May 1884 Max and Alma knew each other well enough to go to theatre together. On 21 March 1885, Max and Alma were married. One of the two witnesses was Augusta Roife, who was also known as Miss Teresa. The three of them went to live in N° 11 Belgrave Road, St. John’s Wood, Marylebone, which was Alma’s residence.
A little later Théon began holding seances. Soon, however, the couple realized that England was not the best place to pursue occult knowledge, and the next year they went to the Continent. On March 9, 1886, that the three crossed over to France and reached Paris. They spent a few days there sightseeing, before seeking a house. In November Théon began holding seances in France. But after several moves around France they decided to make a larger change. Therefore in December 1887, the Théons left France for Algiers. Three weeks later Teresa joined them in Oran. After several months’ search they finally found a place in the suburbs of Tlemcen. They acquired, in Madame Théon’s name, a large villa on a hillside with extensive grounds, which took about a year to make the place livable. On May 1, 1889, they came to live in ‘Zarif’. It was to become their base.


Around the turn of the century the Théons decided to found the Cosmic Movement. Among the most important of Theon’s students at this time were Louis Themanlys, a spiritual philosopher and writer, and Charles Barlet a metaphysician. Louis was also a friend of Matteo Alfassa, Mirra’s brother, and so it was from Louis that Mirra first heard about Théon and the Cosmic Philosophy. Together they established the Cosmic Review, intended for the «study and re-establishment of the original Tradition.»
Théon declared that his wife Alma was the moving spirit behind this idea. Thus, it was thanks to Madame Théon that all the science of the occult that Théon had accumulated could be put into practice.
In Paris in 1905 Mirra first contacted Théon, and later she joined him and his wife in Tlemcan, Algeria, for the purpose of learning occultism. Théon himself, despite his great intellect, apparently had little clairvoyant ability, for rather than attempt to perceive the occult realms directly, he would employ the services of his wife Alma, and later of Mirra as well.
In 1908 the death of Alma, his wife and companion of twenty-three years (from March 1885 to September 1908) was a terrible blow to Théon. He fell a prey to a profound depression. The Themanlys took their broken-hearted Master to their Normandy home and for several months nursed him with loving care, until he was somewhat recovered and could travel. He then returned to Tlemcen. But before doing that he told the members of the Cosmic movement that as the Heart of the Movement had stopped beating, the publication of the Cosmic Review would stop too.
Théon’s visits to France then became extremely rare. Many people believed he had died in 1913 or thereabouts, but in fact he had been badly injured in a car accident, and was only able to walk after a year.
He was still in Tlemcen and recovering from his injuries when the 1914 war broke out. He held a war to be «the greatest crime, because life is sacred.» According to Théon, as with Plato, the ideal political system is a Government by the Wise.
During the four years of war they did not move from Tlemcen apparently. His devoted secretary Teresa remained his companion. their last visit to Paris was in 1919-1920. Finally, according to a small paragraph in a newspaper published at Tlemcen, Théon died on 4 March 1927, and the funeral was held on 6 March 1927.
It is fascinating to consider the influence on Blavatsky; especially how similar some of the ideas and style of Théon’s cosmic tradition was to Blavatsky. And it is even more astonishing to consider that the teachings of the Mother and Sri Aurobindo got an influence from Theon’s.
Mirra in contrast to Blavatsky seems to have been more faithful to Théon’s conceptual scheme, as it really is an excellent system. While at times not very impressed with Théon’s personality (although she thought very highly of his wife, Alma Théon), she obviously thought very highly regarding his metaphysics, for she retained his concepts, and even his curious terminology, which she passed on to Sri Aurobindo. Thus Théon’s metaphysic found its way, through Mirra’s mediation, into Sri Aurobindo’s comprehensive cosmology.

Saturday, September 7, 2013

Lord Ganesha and the Mother of Sri Aurobindo Ashram

Ganesha is the Power that removes obstacles by the force of Knowledge.

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Ganesha (among other things) is the Devata of spiritual Knowledge.

                   -   Sri Aurobindo

(On Yoga 2, Letters on Yoga, Tome 1, pp. 377-378)

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You see, this is how it happened: there's this Ganesh ... We had a meditation (this was more than thirty years ago) in the room where 'Prosperity' is now distributed. There were eight or ten of us, I believe. We used to make sentences with flowers; I arranged the flowers, and each one made a sentence with the different flowers I had put there. And one day when the subject of prosperity or wealth came up, I thought (they always say that Ganesh is the god of money, of fortune, of the world's wealth), I thought, 'Isn't this whole story of the god with an elephant trunk merely a lot of human imagination?' Thereupon, we meditated. And who should I see walk in and park himself in front of me but a living being, absolutely alive and luminous, with a trunk that long ... and smiling! So then, in my meditation, I said, 'Ah! So it's true that you exist!' - 'Of course I exist! And you may ask me for whatever you wish, from a monetary standpoint, of course, and I will give it to you!'
So I asked. And for about ten years, it poured in, like this (gesture of torrents). It was incredible. I would ask, and at the next Darshan, or a month or several days later, depending, there it was.

(Mother's Agenda, Vol. 1, July 6, 1958, page 175)

Europeans don't have the inner sense at all. To them, everything is like this (gesture), a surface - not even that, a film on the surface. And they can't feel anything behind. But it's an absolutely real fact that the Presence is there - I guarantee it. People have given me statuettes of various gods, little things in metal, wood or ivory; and as soon as I take one in my hand, the god is there. I have a Ganesh [[Ganesh (or Ganapati): The first son of the Supreme Mother, represented with an elephant trunk and an ample belly. Ganesh is the god who presides over material realizations (over money in particular). He is also known as the scribe of divine knowledge. ]] (I have been given several) and if I take it in my hand and look at it for a moment, he's there. I have a little one by my bedside where I work, eat, and meditate. And then there is a Narayana [[Narayana: another name of Vishnu, one of the gods of the Hindu trinity. He watches over the creation, whereas Brahma is the creator and Shiva the destroyer. ]] which comes from the Himalayas, from Badrinath. I use them both as paperweights for my handkerchiefs! (My handkerchiefs are kept on a little table next to my bed, and I keep Ganapati  and Narayana on top of them.) And no one touches them but me - I pick them up, take a fresh handkerchief, and put them back again. Once I blended some nail polish myself, and before applying it, I put some on Ganapati's forehead and stomach and fingertips! We are on the best of terms, very friendly. So to me, you see, all this is very true. ...

(Mother’s Agenda, Vol. 2, April 29, 1961, Page 193)


The Mother on total surrender to the Divine 

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Sri Adi Shankaracharya has commented on the Ganapati


Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Auspiciousness to those who hear —- thus the Santi.
1. Om Gam. I bow to Ganapati.
2. You clearly are the tattva. You alone are the creator. You alone are the maintainer. You alone are the destroyer. Of all this you certainly are Brahman. You plainly are the essence.
3. Always I speak amrta. The truth I speak.
4. Protect me. Protect the speakers. Protect the hearers. Protect the givers. Protect the holders. Protect the disciple that repeats. Protect that in the east. Protect that in the south. Protect that in the west. Protect that in the north. Protect that above. Protect that below. Everywhere protect! Protect me everywhere!
5. You are speech. You are consciousness. You are bliss. You are Brahman. You are being-consciousness-bliss. You are the non-dual. You are plainly Brahman. You are knowledge. You are intelligence.
6. You create all this world. You maintain all this world. All this world is seen in you. You are earth, water, air, fire, ether. You are beyond the four measures of speech. You are beyond the three gunas. You are beyond the three bodies. You are beyond the three times. You are always situated in the muladhara. You are the being of the three Saktis. You are always meditated on by yogins. You are Brahma, you are Visnu, you are Rudra, you are Agni, you are Vayu, you are the sun, you are the moon, you are Brahma, bhur-bhuvah-svar.
7 Ga is the first syllable, after that the first letter, beyond that m, then the half-moon all together. Joined with m, this is the mantra form.
8 The letter ga is the first form, letter a the middle form, m the last form. Bindu the higher form, nada the joining together, samhita the junction. This is the vidya of Lord Ganesa.
9 Ganaka is the seer, nricad-gayatri the metre, Sri Mahaganapati the devata. Om ganapataye namah.
10 Let us think of the one-toothed, let us meditate on the crooked trunk, may that tusk direct us.
11. One tusk, four arms, carrying noose and goad, with his hands dispelling fear and granting boons, with a mouse as his banner.
12. Red, with a big belly, with ears like winnowing baskets, wearing red, with limbs smeared with red scent, truly worshipped with red flowers.
13. To the devoted a merciful deva, the maker of the world, the prime cause, who at the beginning of creation was greater than nature and man.
14. He who always meditates thus is a yogin above yogins.
15. Hail to the lord of vows, hail to Ganapati, hail to the first lord, hail unto you, to the big-bellied, one-tusked, obstacle-destroyer, the son of Siva, to the boon-giver, hail, hail!
16. He who studies this atharva text moves towards Brahma. He is always blissful. He is not bound by any obstacles. He is liberated from the five greater and the five lesser sins. Evening meditation destroys the unmeritorious actions of the night. At both evening and morning he is liberated from the bad and he attains dharma, artha, kama and moksa.
17. This atharva text should not be given to those not pupils. If from delusion a person so gives, he is a bad person.
18. He who wants something may accomplish it by 1,000 recitations of this. He who sprinkles Ganapati with this becomes eloquent. He who recites this on a fourth day becomes a knower of vidya. This is an artharva saying: ‘‘He who moves towards Brahmavidya is never afraid.’’ He who worships with fried grains becomes famous and becomes intelligent. He who worships with sweet-meat (modaka) gains the desired fruit. He who worships with samit and ghee by him all is attained, all is gained by him. He who makes eight brahmËnas understand this becomes like the sun’s rays. In a solar eclipse, in a great river, or in front of an image having recited (this) he gets accomplished in the mantra. He becomes liberated from great obstacles. He is freed from great misfortunes.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Ganapati Upanishad, as contained in the Atharva-Veda.

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19 Ganesha Veda Mantras For All Occasions

Lord Ganesha is referred to as the Pranava Svaroopa, the Embodiment of OM.

Ganesha Hindu God.
Lord Ganesha

Ganapati Upanishad speaks of Lord Ganesha.

He is the Remover of Obstacles, both material and Spiritual.

Sage Avvaiyar composed Vinayakar Akaval, which is a highly developed system of Yoga Siddhanta.

I am posting very important Ganapati Mantras from the Vedas for all to suit all occasions and needs.

Lord Ganesha

1.Aum ekadantaya vidmahe
vakratundaya dhimahi
tanno dantih prachodayat
We devote our thought to the one-tusked Lord.
We meditate upon Him who has a curved trunk.
May the tusked One guide us on the right path.
Ganapati Upanishad
2.Aum tatpurushaya vidmahe
vakratundaya dhimahi
tanno dantih prachodayat
We devote our thought to that supreme person.
We meditate upon Him who has a curved trunk.
May the tusked One guide us on the right path.
Narayana Upanishad
3.Aum tat karataya vidmahe
hasti mukhaya dhimahi
tanno dantih prachodayat
We devote our thoughts to the mysterious Lord.
We meditate on His elephant face.
May the tusked One guide us on the right path.
Maitrayani Samhita 2.6-9
 Special Ganesha Mantras
Ganesha mantras are siddhi mantras .
Each mantra contains certain specific powers of Lord Ganesha.
When chanted with the proper pranayama (rhythmic breathing) and sincere devotion, they will yield good results.
In general, Ganesha mantras will ward off all evil and bless the devotee with abundance, prudence and success.
Evil spirits dare not enter the home or the mind of the devotee where Ganesha mantras are recited.
Those so mystically inclined and knowledgeable of the seven chakras below the muladhara use these powerful incantantions under the direction of the guru to close off these regions of the mind one by one and free consciousness from deep depression, confusion, jealousy, rage, lingering anger and fear. Some such mantras are given below for the spiritual benefit of the readers.
One more point to remember is that one should bathe or wash the limbs before sitting for repetition of the mantra.
Also, one should do three or more pranayama before beginning the mantra. The minimum repetition of the mantra should be one full mala, or 108 times.
When this is done at a fixed hour and place regularly for 48 days, it becomes an upasana, which means intense meditation, that will yield siddhis, or spiritual powers.
These powers should not be misused.
Misuse of power may bring the curse of the asuras.
Ganesha Gif
4.Aum gam ganapataye namah
This is a mantra from Ganapati Upanishad.
One may always use it before beginning a journey, a new course in school, new career or job, or before entering into any new contract or business so that impediments are removed and your endeavor may be crowned with success.
5.Aum shri ganeshaya namah
This mantra is usually taught to children for their good education.
It increases their memory power, and they become successful in their examinations.
6.Aum vakratundaya hum
This is a very powerful mantra, as discussed in the Ganesha Purana.
When something is not working properly, individually or universally, nationally or internationally, or when the minds of the people turn crooked, negative, depressed or discouraged, the attention of Ganesha may be drawn by this mantra to straighten their ways.
The HUM symbolizes “Delay no more, my Lord, in straightening the paths of the crooked-minded ones.”
This mantra is used many times in the Ganesha Purana to curb the atrocities of cruel demons.
In addition, this mantra could also be used for healing any spinal deficiency, such as curvature of the spine or curved limbs. Dedicate 1,008 repetitions of this holy word to straighten and heal such deficiencies.
7.Aum kshipra prasadaya namah
Kshipra means instantaneous.
If some danger or negative energy is coming your way and you don’t know how to get rid of that trouble, with true devotion, practice this mantra for quick blessing and purification of one’s aura.
8Aum shrim hrim klim glaum gam
ganapataye vara varada sarva
janamme vashamanaya svaha
This is used in Ganapati Homa.
There are several bija (seed) mantras in this mantra .
Among other things, it signals, “Shower Your blessings, O Lord. I offer my ego as an oblation.”
9.Aum sumukhaya namah
By meditating on this mantra, very pleasing manners and a beauty comes on you.
Along with that comes peace, which constantly dances in your eyes; and the words you speak are all filled with that power of love.
10.Aum ekadantaya namah
For Concentration.
11.Aum kapilaya namah
Kapila (red) means that you are able to give color therapy.
You are able to create colors around yourself and around others, bathe them in that color and heal them.
As per the mantra you create, so will you create the colors.
Another meaning is “wish cow,” the “cow of plenty.”
It means that whatever you wish, that comes true. There is a wish-cow inside you. Whatever you wish, especially for healing others, comes true immediately.
12.Aum gajakarnikaya namah
The ears of Ganesha, the elephant, are constant fanning, which means people may talk a lot, but you are not receiving inside anything other than that which is important.
It also means that you can sit anywhere and tune this cosmic television (the body) with seven channels (chakras) and all 72,000 nadis, to any loka and be able to hear ancestors, angels, the voice of God or the voice of prophets.
That kind of inner ear you will develop through this mantra.
13.Aum lambodaraya namah
This means you feel that you are this universe.
It means that all the universes are within you.
For peace of Mind.
14.Aum vikataya namah
This means realizing this world as a dream or a drama.
When you are in that high consciousness, this whole world looks like a dream.
That consciousness comes to you by knowing this mantra.
15.Aum vighna nashanaya namah
This mantra invokes the Lord Ganesha to remove every impediment in you life.
16.Aum vinayakaya namah
Vinayaka is the name of Ganesha in the golden age.
For comfortable work/professional life.
17.Aum dhumraketuve namah
 For World Peace.
18.Aum ganadhyakshaya namah
For Group Healing.
19.Aum bhalachandraya namah.
For Mental Problems