Tuesday, November 26, 2013

December 5, 1950 : Sri Aurobindo left his body

After Sri Aurobindo withdrew from his body, the Mother may be said to have become physically even more Aurobindonian than before. Once, when some recent photographs of her were under scrutiny, she told us that her very face and particularly the manner in which she smiled were becoming like Sri Aurobindo's. Before his passing, there were two bodies to establish the Supermind's victory; now there was only one and Sri Aurobindo was packing everything into it as if it were at the same time his own and the Mother's. A clue to this biune fact came to me on my birthday in 1968. She had occasion to mention the event of December 5, 1950. She said:
"You see, when he left his body, he gave his whole supramental force to me. It came to me most concretely."
Then she touched the skin and flesh of her left arm to convey the sense of the concreteness, as if even flesh and skin had felt that supramental force. She added: "His force passed from his body into mine. Its passage was like a wind blowing upon and into my body."
The point about the intensified and redoubled presence of Sri Aurobindo in her was driven home to me on two other occasions. On April 30, 1953 I spoke to the Mother about a friend who had left the Ashram "he claims that Sri Aurobindo is all the time present with him, communicating with him and guiding him." The Mother replied: "The fact simply is that Sri Aurobindo made an emanation of himself for him. And this emanation Sri Aurobindo has not withdrawn. That is an act of Grace. It does not mean that the central Sri Aurobindo, Sri Aurobindo himself, is there. He is here with me all the time and working through me."
The book Champaklal Speaks quotes a direct letter to the person concerned, written on 5.5.1953:
  "I do not deny that you have got a connection with something of Sri Aurobindo, the something that was interested in you and in what you are doing. This something might have remained with you to inspire and help you in your work in America and elsewhere. But it is only a part, a very, very small part of the Sri Aurobindo whom I know and with whom I lived physically for thirty years, and who has not left me, not for a moment — for He is still with me, day and night, thinking through my brain, writing through my pen, speaking through my mouth and acting through my organising power."
-      K.D.Sethna

(Our Light And Delight, pp. 9-10)
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20 December, 1972
Satprem : I had a question about Sri Aurobindo. I was wondering what
 stage he had reached when he left - what stage in the transformation?
 For instance, what difference is there between the work you are doing now and what he was doing at the time?

Mother : He had accumulated a great deal of supramental force in his body, and as soon as he left he.... He was on his bed, you see, and I was standing beside him, and all the supramental force that was in him passed quite concretely from his body into mine - so concretely that I thought it was visible. I could feel the friction of the passage. It was extraordinary - extraordinary! It was an extraordinary experience. It went on for a long, long time like this (gesture of the Force passing into Mother's body). I was standing beside his bed, and it passed into me.
Almost physical - it was a physical sensation. It lasted a long time.
That's all I know.
Satprem :But what I want to understand is at what stage he was in the
inner work - for example, cleansing the subconscient and all
 that? What difference is there between the work he had done
 at the time and where you have reached now, if you will? I
 mean, is the subconscient less subconscious or ... ?
Mother :Oh, yes! Certainly, certainly!
But that is the mental way of looking at things, you see - I don't have it anymore.
Satprem :Yes, Mother.
Perhaps the difference lies in the general or collective intensity
of that Power, that Force?
Mother : There is a difference in the POWER of the action.
He himself - he himself has a greater action, a greater power or action now than when he was in his body. Besides, that's why he left - because it had to be done that way.
It's very tangible, you know. His action has become very tangible. Of course, it isn't something mental at all. It is from another region. But it isn't ethereal or - it's tangible. I could almost say material.
Satprem : I've often wondered about the right inner movement needed to go into that other region. There are basically two possible
movements: a movement inwards in the direction of the soul,
 as it were, and a movement of annihilation of the individuality,
 in which you are in a sort of impersonal vastness.
Mother :Both are needed.
Satprem : Both ?
Mother : Yes.
(Mother plunges in)

-      The Mother

(Mother’s Agenda, Vol. 13, pp. 326-328)

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Sri Aurobindo fell ill. He suffered very much yet kept quiet. He
didn't say anything to anybody. In the end he began to find it
difficult to breathe. Dr. Sanyal felt it necessary to give oxygen so
the Mother asked me to arrange for it. I got an oxygen cylinder and
was shown how to use it. The Mother asked me to manipulate it, so I
happened to be in Sri Aurobindo's room at the time of his passing,
otherwise I had no business there.
Sri Aurobindo entered into a state which is medically called "coma."
It is the last stage preceding the end. We all were tremendously
surprised when suddenly in a clear and firm voice Sri Aurobindo asked,
"Nirod, what is the time?" Nobody expected a person in a coma to talk.
Even Nirod had such a shock. He is a doctor and he knows. Nirod
answered shakily, "Sir, Sir, it is one o'clock."
After speaking Sri Aurobindo went back into what doctors call coma
 but what I feel was a deep meditation. His breathing became slower
and slower with longer and longer gaps. There were a number
of people standing there and Champaklal was massaging his feet. When
the end was very near I knew of it because the gaps between breaths
became longer and longer.
Dr. Sanyal asked that the Mother be sent for. So the Mother came and
stood there—a wonderful statue of strength and silence—and finally
there was no further pulse. Sri Aurobindo had taken the last breath. I
was just standing back watching the whole scene and keeping quiet
because I knew that I was standing at a great moment in history. Dr.
Sanyal was feeling Sri Aurobindo's pulse when he took his last breath,
so he knew that Sri Aurobindo had passed away and started removing
the oxygen tube that was in his nostrils. Then Champaklal realised
that Sri Aurobindo had passed away and he started crying
hysterically, "Mother, what has happened? Mother, what has
happened?"I could see that everybody was in a state of shock.
Dr. Sanyal didn't know what to do. He looked around and saw me
standing a little to the back. Then he said to the Mother, "Mother, it
seems Udar is the only calm person in the room, so I suggest that you
give charge of the whole matter to him." Then the Mother turned to me
and said, "Udar, you take charge of everything and come to me for
directions," and she turned round and walked away.
Sri Aurobindo had passed away; yet he didn't look as if he had done
so. There was such a glow around his face. That can happen to some
people but after a time the glow passes. In the case of Sri Aurobindo
it didn't pass away. It remained, increased and became a golden light
around him. I could see it—it was very visible, very clear, and we
knew that some great Force was within him though his soul had left
the body.
The Mother said, "The body will be kept as it is. There will be no
immediate burial." Then she called me and told me to arrange for the
Samadhi. She said, "I want to keep him in the centre of the Ashram.
There are those three tanks in the courtyard. Keep the western tank
as it is; the other two you can join into one. [There was a time when
what is now the main building of the Ashram consisted of rented
houses. When they were purchased and joined together, a lot of
construction work went on. In order to wash the bricks, and to mix
cement and lime for this work, three tanks were built in 1930, in what
is now the central courtyard. When the construction work was over,
the Mother gave instructions that these three tanks should be filled up
with sand, and that pots with various types of ferns should be kept on
top of them.]  Go deep down, go down ten feet. Put Sri Aurobindo's
casket at the bottom. Then at five feet, put a slab." She gave me
instructions of exactly what to do and even detailed instructions when
it came to cutting roots of the Service Tree in the Ashram courtyard.
I consulted the Mother at each step. She would be standing upstairs
giving directions from the corridor.
We didn't get outside labour. The whole thing was dug by ourselves.
There was a man named Kaplan at Golconde. He came and worked
like three men. I proposed to the Mother and she approved that we
make a real room, a kind of vault, a solid room made of concrete blocks,
with a concrete slab flooring and with a concrete roof. Then the Mother
told me to build two rooms - one below and one above and I was very
upset and objected, "Why two rooms?" First she was quiet and afterwards
she told me, "Because I order you to do so." After that
there was nothing for me to say. I had to make two rooms. Later the
Mother told me, "You know, it is good tactics to let the hostile
forces think that what they want will happen." I understood her to
mean that if the hostile beings were made to believe that she was sure
of her own death, they would not attack her too much, or put too
many obstacles in her way.
Then she gave instructions for the making of the coffin. The coffin
was made of very solid wood and lined with silver sheet and silk. It
was very heavy and had large brass strips and rings for carrying with
Sri Aurobindo was still on his bed. There was this golden light around
him. It was something remarkable and marvellous. What a Force was
emanating from his body, unbelievable! And of course, thousands of
people came as soon as the news of his passing became known.
There was a continuous stream of people passing by his body
to have his last Darshan. It went on like this till the morning, of
the 9th. Then Dr. Sanyal said to the Mother, "Mother, decomposition
has set in. Start preparations to have him buried." The Mother turned
to me and said, "Udar, arrange for it." I said, "No, Mother. You have
given me charge and so I protest. I am a layman and Dr. Sanyal
is a great doctor and I don't want to contradict him; but I know
one thing. When decomposition sets in there is an unmistakable smell,
I have smelt it in several cases—I know. Where is that smell? There
is only a perfume coming out. If you go near Sri Aurobindo there is
a celestial perfume. As long as there is no smell, as a layman I say
there is no decomposition and I will not bury him. You have given me
charge. I will physically prevent anybody from burying him." I was 
furious—Dr. Sanyal kept quiet. He  was a doctor, he knew. But
 it was something beyond medical science. So I had every right to speak.
Then the Mother called me to one side and told me very quietly, "Udar,
I don't go by what the doctor has said. I have my own reasons. You
know that golden light that was around his face and body all these
days?" I replied, "Yes, Mother, it was a marvellous light." She asked,
"Do you see the light now?" And I had to admit the light had gone and
a greyness was setting on his face. She said, "For me that is the
sign. I am not concerned with the medical advice. I am concerned with
the inner signs. Sri Aurobindo has given the sign that now is the time
to bury. So go and do it."
Of course after that I could only say to her, "Mother, I will bury
him. I have the coffin ready. But I have the faith that the body is
not decomposing and it will not decompose. It will last for thousands
of years. This is my firm belief." The Mother said, "Udar, you keep
your belief. I don't want you to lose your belief. But the body has to
be buried." So I said, "Yes, I have made a coffin and now I will make
an airtight lid in such a way that nothing from outside can get
within. If it decomposes, it decomposes by itself. Nothing from
outside will be able to enter to attack it." The Mother said, "Yes, do
that. That is very good. I fully approve." I made such a solid coffin
and so heavy that it took ten people to lift the empty coffin.
The time came for the burial. The coffin was brought into his room
and we lifted Sri Aurobindo up to put him into the coffin. A lot of
liquid had come out of his body. Normally this body liquid has a foul
smell. But in this case there was a celestial perfume. The whole
mattress, the whole bed was wet with it. (For years the mattress
carried the perfume.) I was drenched with it. Such a wonderful perfume!
I did not change my clothes or take a bath for two days in order to keep 
that perfume with me as long as I could.
                                                                                               -  Udar Pinto

(More Vignettes, edited by Shyam Kumari)

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               Dr. Prabhat Sanyal with the Mother (1960)


ON the evening of the 29th November 1950, as I was resting after a heavy day, a servant brought me a telegram which read: "FLY—URGENT—MOTHER". Never could I have imagined the amount of meaning there was in those few words.
Then it came to me—Is Sri Aurobindo ill?—Why otherwise would the Mother send such a telegram? Other thoughts crept into my mind and I could not decide how best to equip myself for the errand.
The next morning, 3oth November, I flew to Madras, only to find that the next train for Pondicherry did not leave until 9-50 p.m., and so I would reach my destination by 7-a.m. the next morning. It was a torment to think that after traveling   1000 miles in 5 hours it was now to take me twenty hours to cover 100 miles. I looked at the telegram—read it once again—No! I could not waste time, so I hired a car.
It took me an hour to obtain a permit from the Police authorities, who looked me over thoroughly, trying to decide whether I was a smuggler or some thirsty drinker wanting a joy ride to French India. They finally decided however that I could go. The driver being assured of extras, my car literally flew along the roads to Pondicherry having only to stop twice at the inefficient and rude customs barriers—and by six in the evening I was at the Mother's feet in the Ashram playground. As usual She greeted me with her heavenly smile, saying She had expected me that very evening. She then told me of Sri Aurobindo's illness and asked me to examine Him; She added that She would be coming to his room after the programme was over in the playground.
On the way Dr. Nirod of the Ashram and my young colleague Dr. Satya Sen acquainted me with the history and present condition of the Master. Softly but quickly I ascended the stairs and entered the room. There I looked on the Master, my divine patient, semi-recumbent on His bed, seemingly unconcerned, eyes closed, like a statue of massive peace. I approached the bed, knelt by His side and made my pranams at His feet. Champaklal called : " Look, Master, who has come ". There was a quiver on His face; heavy eyelids opened a little—then all was still again. But again Champakial called: "Master, see, Sanyal has come". This time He opened His eyes fully, looked at me and smiled—Oh such a smile, serene and beautiful, it carried one to ecstasy, lighting the innermost corners of the heart.
He placed His hand on my head and lovingly patted it a few times—all thoughts vanished, it seemed my heart had stopped. I was overpowered with a mighty peace and calm. He had closed His eyes—except for His respiration all was still and a great silence reigned. Then Champaklal whispered delightedly, "He has given you a Darshan Smile and Blessing".—It was a blessing no words could describe; only one who has seen it and known it in his heart could appre­ciate what it meant, it for it was an experience of the soul.
I waited for the opportunity to become the doctor. I asked Him what the trouble was and whether I could give Him any relief. I put to Him the regular professional questions, perhaps then forgetting that my patient was the Divine housed in a mortal frame, and He answered: "Trouble? Nothing troubles me —and suffering! one can be above it." I mentioned the urinary difficulties. "Well, yes", He answered, "I had some difficulties but they have been relieved, and now I do not feel anything." Again there was silence.
We retired to the next room and I had a consultation with Nirod and Satya. His urine analysis report had arrived, showing slight albumen and sugar, specific gravity a little above normal. The Mother now entered the room and stood in silence near the foot of the bed and watched Sri Aurobindo. Soon She called me out into the next room where I explained the position to Her, that He was suffering from a mild kidney infection—otherwise there was nothing very serious as far as could be judged from the urine report.
We thought that, Deo volente, continuous drainage would suffice and antibiotics would gradually improve the rest.
The following morning, 1st December, was very encouraging; our Lord was absolutely alert and responsive and His temperature was normal. After His sponging He took His simple breakfast and even cracked jokes with us. I was giving Him a scalp massage and enquired if He was liking it or not. He remarked: "I know you went to England for your Fellowship but where did you learn massaging?" I suggested that we would like to have His blood exa­mined for a detailed bio-chemical examination, to which He smiled and retorted: You doctors can think only in terms of diseases and medicines, but always there is much more effectual knowledge beyond and above it. I do not need anything". All of us were very happy by this most remarkable improvement and the day passed on.
The next day, 2nd December, there was little change except for a rise of one degree in temperature towards the evening. The day was a heavy one for the Mother as it was the second day of the annual display in the playground; but as soon as the activities were over She came to His room and stood at the foot of His bed. Her countenance was very grave but She did not say anything. I suggested, as the urinary infection was again flaring up in spite of continuous drainage, that we should try Antibiotics and Infusion therapy. Mother then warned me that orthodox methods of treatment were unsuitable for Him—not only would Sri Aurobindo not like them but they would be harmful. She also reminded me that my patient was the Divine, "He will work out whatever is necessary." I could only give some simple medicines to allay symptoms if any.
We doctors were in a state of perplexity; true, our patient was an Avatar; true, He had cured innumerable ailments in the sadhaks as also in Himself several times—would He not now cure Himself?
Champaklal once entreated Him in a favourable moment: "Why don't you use your force and cure yourself, Master?" He kept silent and showed rather a dislike for such questions.
December 3rd—After a rather quiet and restful night He looked better that morning and when the usual morning routine was over Nirod offered Him some fruit juice which He enjoyed.
The temperature had dropped to normal and so much was our relief that at 11 a.m. while making my Pranams to the Mother I ventured to suggest that as the Master was steadily improving I might perhaps leave that evening. The Mother remained silent; She looked very grave. I looked into Her eyes and felt a quiver, a pain in my heart. What had I said? Was She not willing? Why did I suggest my departure instead of waiting for Her to tell me ? I felt a wrench at my heart and I blurted out: "I would rather stay a few more days". A smile lit all Her face. "Yes," She said. In the afternoon the picture rapidly changed. The temperature had risen to 101 degrees`. There was a definite respiratory distress. The Mother came into the room at 4 p.m. and stood watching. All the afternoon we had found it difficult to get Him to drink water or fruit juice, so now we sought Her help. She brought the spoon near His lips. Immediately He opened His eyes, took a few sips and lapsed back into unresponsiveness. The Mother came with us into the ante-room and then for the first time declared: "He is fully conscious within but is losing interest in Himself". We could understand very little and dared not question further. Satya was restless as energetic treatment could not be instituted. The Mother simply said: "It all depends on Him".
As the darkness closed in upon us our hearts grew heavier. At times Nirod or Champaklal would offer Him sips to drink and He would even remark on His choice of tomato or orange juice or something of that sort, then would lapse back into a state of unresponsiveness.
Not once would He say or at any time indicate that He was uncomfortable or thirsty, but if we changed His position or offered Him a drink He smilingly accepted it. The Mother came at 11 o' clock at night as usual; the moment She offered Him a drink He was all alert and obediently drank a cupful of fruit juice—then again He lapsed into a state of repose.
The distress continued now with little sign of abating and The Mother took me into the ante-room remarking: "I don't know, He has no interest in Himself ". I suggested intravenous medication from the next day onwards, but She advised me not to disturb Him.
The long night passed, a long and worrying night. Nirod and Champaklal kept watch throughout.—If there is a quiver of the lips, it may be that He wants a drink_ If a shake of the hand—perhaps He needs His handkerchief. They are there to serve Him; that is their sadhana—life dedicated to the service of their Master.—I remembered Sri Aurobindo one day telling me of his early days of sadhana, when he used to sit up all through the night. Champaklal, then a mere boy, would lie on the stairs below, waiting for any summons. On another occasion some time before, I mentioned to Sri Aurobindo that Dr. Nirod would change the medicine when needed; He remarked. "Nirod is no doctor to me".
We continued keeping a careful watch on the urinary flow and He was still passing 50 ozs. in 24 hrs. at specific. gravity of 1012- 1010. Nirod would sit by the bottle and watch each drop as it fell and if there was any delay, which was often the case, he would immediately draw my attention to it.
December 4th—At dawn His temperature had dropped to 99 degrees. The respiratory distress was negligible and He seemed bright and responsive.
The morning duties were over and we settled Him in His usual sitting position. There He sat majestic and serene. At about 9 a.m., The Mother came and helped Him to take a light breakfast. As She walked into the ante-room, the room used for our consultations, I smiled to Her and said; "The Master seems cheerful again and taking interest". The only answer She made was "Mmm" and then went out of the room.
I settled by the side of the bed and gently massaged the Master's body while Nirod and Champaklal were attending to their duties. After a little while He opened His eyes and asked the time. I told Him 10 o'clock, I saw He was in a mood to talk so I ventured: "How do you feel"? He replied, "I am comfortable." There was a pause; He looked at the clock and then asked how Bengal was faring, especially the refugees. I narrated to Him their pitiable plight and implored: "Surely the Divine can help them?" My Lord answered, "Yes, if Bengal seeks the Divine." He closed His eyes and went into silence (samadhi).
But alas, it was only a brief lull—a belied hope. From midday the respi­ratory difficulty reappeared with greater amplitude and the temperature went up to 102 degrees. This time signs of distress could be seen in the face but there was not a word, not a protest.
The Mother came about 1 p.m. She watched for some time before entering the adjoining room with me. Then She said, "He is withdrawing".
Though He looked apparently unconscious, whenever He was offered drinks, He would wake up and take a few sips and wipe His mouth himself with His handkerchief. To all of us it seemed apparent that a consciousness came from outside when He was almost normal, and then withdrew when the body quivered and sank down in distress. He was no longer there!
By 5 o'clock again He showed signs of improvement. He was quite res­ponsive. We helped Him out of His bed. After which He walked to the arm-chair to rest. For the moment He seemed a different personality. He sat there with His eyes closed—calm and composed with a radiating consciousness. We remarked on the majestic beauty of His form as He sat there; such calm and beatitude brought to my mind the Vedic Rishis. But this did not last long. After three quarters of an hour He became restless and wanted to be back in bed. Respiratory distress appeared with redoubled momentum. From midday onwards the urine output which had been good all these days definitely diminished and the distress was very prominent. Though He seemed to be unconscious He was not, which was evident by the fact that He drew Champaklal several times to His breast and kissed him lovingly and this Divine compassionate embrace was extended to Nirod and myself. It may be mentioned that this emotional behaviour was evident here for the first time; but He had taken nothing to drink the whole day.
The Mother came back after Her usual attendance at the playground. She laid her garland at the foot of the bed, a thing which She does daily, and stood watching Sri Aurobindo. She looked so grave and quiet that it almost distressed me. I went to the ante-room to wait for Her. She entered and I gave Her the report and told Her that Glucose had been given by Satya and we wanted to arrange for intravenous infusions etc. She said quietly and firmly, "I told you this is not necessary, He has no interest in Himself, He is withdrawing".
We sat round His bed, wondering why He was losing interest in Himself; He, if He so desired, could certainly cure Himself as He had done on so many other occasions,—Nirod has seen Him curing the illnesses of others. But now at this crucial hour He had no interest in Himself! Was He going to sacrifice Himself?
At about 11 p.m. the Mother came into the room and helped Sri Aurobindo to drink half a cup of tomato juice. A strange phenomenon—a body which for the moment is in agony, unresponsive, labouring hard for breath, suddenly becomes quiet; a consciousness enters the body, He is awake and normal He finishes the drink, then, as the consciousness withdraws, the body lapses back into the grip of agony.
At midnight the Mother came again into the room, looked intently for some time as if there was a silent exchange of thought between them; then She left.
At 1 a.m. (5th) She returned and again looked at the Lord and stood at the foot of the bed. There was no sign of agony, fear, or anxiety on Her face. Not a thought, not a feeling could I fathom in Her expression. With Her eyesShe asked me to go into the other room and She followed me in. She asked, "What do ;you think? Can I retire for one hour?" This is a significant hour: The Mother retires—Her consciousness leaves Her body, none are to call or enter Her room then. This is imperative.—I murmured, "Mother, this is beyond me." She said, "Call me when the time comes."
I stood behind the Master and started stroking His hair which He always liked. Nirod and Champaklal sat by the side of the bed and were caressing His feet. We were all quietly watching Him. We now, knew that anything might happen, any time, only a miracle could save us and the world. I perceived a slight quiver in His body, almost imperceptible. He drew up His arms and put them on His chest, one overlapping the other—then all stopped. Death, the cruel death that was waiting so long—we had been keeping vigil for it —had descended on our Lord. I told Nirod to go and fetch the Mother.
It was 1-20 a.m..
Almost immediately the Mother entered the room. She stood there, near the feet of Sri Aurobindo: Her hair had been undressed and was flowing about Her shoulders. Her look: was so fierce that I could not face those eyes. With a piercing gaze She stood there. Champaklal could not bear it and sobbingly he implored, "Mother, tell me Dr. Sanyal is not right, He is alive." The Mother looked at him and he became quiet and composed as if touched by a magic wand. She stood there for more than half an hour. My hands were still on His forehead. My mind wandered. He lay, my Guru, Rishi Sri Aurobindo, Avatar of the new era of the dawn, a thing past! Only a few seconds ago I was watching and hoping for a miracle to happen; could there be a more appropriate time than this? Sri Aurobindo is no more! He was alive, and now He is history. Thoughts kaleidoscoped in my brain. I could almost see thousands of people passing by the bed, whispering aloud—"Here lived Sri Aurobindo." But it cannot be; I am standing here by His side, my hands almost touching Him, I am watching Him breathe, yes, every movement, all is much more quiet now,—I could not think; any more. A sharp pain went through my head. I looked at the Mother. Softly She came to me and touched my head, stilled my thoughts, quietened my mind. No trace of agony was left, I could now think normally. I asked Her, "What is to be done, we have to arrange for the last offices." She quietly said, "He will be given Samadhi, under the Prayer tree. in the pace where the giant maidenhair plants are arranged." So, this place had been earmarked beforehand; such is the way of the Divine!
The Mother also reminded me of the formalities that had to be observed, a French doctor must certify the death first. Then only members of the Ashram and the public could be informed. Nolini Gupta and Amrita were called and stood there as if stunned. Pavitra stood at the feet of the Master, tears rolling down his cheeks.
We were busy  in dressing the Lord. The Mother had already agreed to my request to call the Ashram photographers (sadhaks) to take the last pictures.
The French physician of the Hospital, Major Barbet, examined the Master's body and we both signed the death certificate.
Now the sadhaks of the Ashram were to be informed. It was now dawn, the eastern sky was slowly getting clearer and clearer, a shaft of light appeared over the horizon. Quietly I left the Ashram.
As I sat by the window, bewildered, in my room at Golconde, I saw the hurried but silent progress of the Ashramites towards the Ashram.—Sri Aurobindo has passed away— I felt a violent pang in my heart. I looked at the sky. Look!...There, Sri Aurobindo is rising again—the eternal Sun bursting forth with a million rays.
As the day wore on, longer and longer became the stream of people, eager but calm and patient, to have a last Darshan of the great Rishi. In the afternoon I again entered the room where our Lord lay serene and majestic. A never-ending stream of people, laymen, clergymen, doctors, lawyers, rickshaw pullers, labourers, rich men, poor men, all filed past the sage, silent but inspired. At dusk the Ashram door was closed. The Mother blessed me, asking me to come again early in the morning. I left for Golconde. Champaklal and Nirod were keeping vigil night and day.
December 6th—I entered Sri Aurobindo's room before dawn. Mother and I had a look at Him; how wonderful, how beautiful He looked, with a golden hue. There were no signs of death as science had taught me, no evidence of the slightest discoloration, or decomposition. The Mother whispered, "As long as the supramental light does not pass away, the body will not show any signs of decomposition, and it may be a day or it may take many more days". I whispered to Her, "Where is the light you speak of—can I not see it?"
I was then kneeling by Sri Aurobindo's bed, by the Mother's feet. She smiled at me and with infinite compassion put her hand on my head. There He was—with a luminous mantle of bluish golden hue around Him.
With the morning came the procession of_people, taking a last glimpse of the Divine Master. The Mother said to me, "People do not know what a tremendous sacrifice He has made for the world. About a year ago, while I was discussing things I remarked that I felt like leaving this body of mine. He spoke out in a very firm tone, No, this can never be. If necessary for this transformation I might go, you will have to fulfil our yoga of supramental descent and transformation!'"
After that night, there dawned on us the third day of Sri Aurobindo's passing. The Mother and I had a look at His body. As yet there was no sign of  decomposition. The French surgeon corroborated the findings, this being required by the law of the state.
    I was talking with the Mother, in Her room. In my own foolish way I voiced my apprehension for Her health and the strain She put on her fragile frame. She smiled at me, and asked, "Do you think I get all this energy from my frugal meals? Of course not, one can draw infinite energy from the universe when needed!" She also added, "No, I have no intention of leaving my body for the present. I have yet a lot of things to do. So far as I am concerned, it is nothing to me. I am in constant contact with Sri Aurobindo".
    Sri Aurobindo's sudden decision of withdrawal stirred the minds of us all. Was it a retreat? Or was it a means used by Him to attain something for the earth? Who can answer?
    With our limited mental logic, whatever we try to explain will only be part of the truth, or may even be a distortion. What we need is a supreme faith in Him that if many a battle is apparently lost the ultimate victory of the war is inevitable. Sri Aurobindo has no doubt withdrawn from us, from our physical eye, but the Mother is continuing the fight for humanity as the Mahashakti.
    While we all feel as if we were sliding down the incline to disappointment, —for the world torn with dissension, distrust, hatred and greed, looking for a ray in the sky, a divine gesture—for the uplift of humanity—a transformed humanity—the Mother holds out HOPE.
    I took leave of the Mother on the 7th evening—taking a last look at the Master's luminous body,—the Divine in a mortal frame, beautiful, calm, and still without a sign of decomposition. I naively asked the Mother, "Why was I not allowed to treat the Lord as I would have done in the routine way, and why was I called in?" Mother consoled me by saying, "We wanted you to be here, not so much for treatment." The Mother blessed me three times and all my sorrows, my disappointments, my doubts vanished, and my mind was aglow with hope. I bowed at Her feet. and looked up to see the Divine Mother, the Mahashakti smiling at me.


December 5, 1950: Sri Aurobindo leaves his body

by Bhaga

In 1949, after the two World Wars had been finally won, but the same anti-divine occult Beings that had been trying in that way to stop the new step in Evolution, or to corrupt it into the horribly twisted form of it that Nazism was, Sri Aurobindo one day explained to the Mother that the only thing that could prevent a new attempt by those same Dark Forces, and a Third World War even more difficult to stop, was to achieve at last the direct connection between the Supramental Realm and the Earth, because that would activate the same Supramental Power asleep in Matter itself, and that would be an irreversible, permanent victory.
But to do that sufficiently quickly, he would have to leave the physical dimension – to be in a physical body was too much of a hindrance, slowing down that work he had been doing inwardly since November 24, 1926. She, the Mother, would have to stay behind, as only her physical body had the extraordinary endurance that would then be necessary in order to be the first body to receive the new, much higher energy physical bodies would have to gradually learn to function with.
And about a year later, indeed, Sri Aurobindo fell sick – something very surprising, as usually any illness trying to enter his body was simply warded off; the Mother then remembered what Sri Aurobindo had explained, and understood he was now preparing to withdraw, using that illness to do it in the least conspicuous manner possible, and make his deliberate departure look like an ordinary death.
In the intervening year Sri Aurobindo had discretely stopped reviewing for re-publication any of his previous books, and had worked only on a series of articles about the future of the body, which the Mother had asked him to write and which together formed the amazing new book titled ‘The Supramental Manifestation upon Earth’. The Mother, who would herself be still playing tennis at 80, had started introducing the practice of many sports activities in the life of the disciples – something totally revolutionary in an Ashram – and she wanted to encourage them by giving them some idea of what our physical body too was headed towards as our evolution went on; this became for Sri Aurobindo the occasion to explain the true potential of the body in a way he had never done before.
The only other book Sri Aurobindo had deemed important enough for working on it till the end was his long,  very special epic poem, ‘Savitri’, about the immense process of Evolution, that one of the first lines describes as ‘the adventure of consciousness and joy’. It is that poem in which he has crammed all the incredibly varied and complete experience he had had of the One but many-faceted Divine Reality we are part of. Some of his other, older books like ‘The Life Divine’ might still be the ones better known and most celebrated, but the one that in his own eyes he saw as the most important, the true ‘testament’ he left for humanity, was ‘Savitri’, in which he even foresaw and described the dangerous difficulties that  would have to be faced and conquered by the one who would open the way of the physical transformation: the one he had recognized at once under her new earthly embodiment, and was always calling ‘the Mother’.
For that very body of the Mother, since they had met in 1913 the physical presence of Sri Aurobindo upon Earth had become the constant inner basis and support for its own existence, and had become also somehow the concrete assurance that the physical transformation of the human body would one day be an undeniable fact. It was in 1950 a tremendous shock for her body-consciousness to realize it would have now to do without that physical presence of Sri Aurobindo, and be itself the first body that would have to discover and learn the yet unknown process of physical transformation.
Because of that extremely upsetting effect his departure was having for the Mother’s body, in spite of its total self-dedication and surrender to the necessities of the Work to be done, as long as she was present in the room, Sri Aurobindo simply couldn’t withdraw; the Mother realized that, and went into an adjacent room; almost immediately she was called back in by Sri Aurobindo’s attendants, and she could see he had indeed now left his body; but as she stood there next to his couch, she started feeling the coming into her own body of all the consciousness that had been accumulated over the years in Sri Aurobindo’s body-cells; it went on and on like that for quite a while, and then finally stopped.
Still, even after most of its consciousness had been in that way transferred to the Mother’s body, the body that had housed Sri Aurobindo’s consciousness remained in perfect condition for days after his passing, until ultimately it was put into the lower vault of the two-vaulted white marble ‘samadhi’ the Mother had ordered to be built under the big ‘Service’ tree, in the middle of the courtyard inside that Ashram Main Building where Sri Aurobindo’s apartment had been, on the first floor, still visited daily since then by a stream of devotees from everywhere.
On November 20th, 1973 the body of the Mother too was laid to rest there, in the upper vault of the ‘samadhi’. For many people, whether they have known them physically before or not, sitting around the squarish courtyard or kneeling for a while around the samadhi itself still gives an intense experience of the sweetness of their combined presence, in a different way than is the case at Matrimandir, or anywhere else.  
On this day more specifically dedicated to Sri Aurobindo, here is the message that had been given out by the Mother:
‘…Grant that we never forget to own towards Thee a deep, an intense gratitude.’

Thursday, November 14, 2013

"24 November 1926: Sri Aurobindo And Lord Krishna" by Bhaga


There are important aspects of the One Divine Being that we humans have since ever been perceiving as separate entities and giving names to, different ones in our different cultures. ‘Krishna’ is one of those major Aspects, as perceived and named in the Indian spiritual tradition.
I have mentioned this most wonderful Aspect of the Divine already several times on this blog, but today, being November 24th, is special: it is the day when in 1926 this Krishna aspect of the Divine, already an intimate Friend and Companion for Sri Aurobindo since the year he had spent in the British jail of Alipore in Calcutta from May 5, 1908 to May 6, 1909, became a permanent Presence associated to his whole being, down to the physical consciousness.
In 1926 on this special day what happened was more than something individual; here is how Sri Aurobindo himself, in answer to a question by a disciple, described  ten years later, on 29.10.1935, that momentous inner event:
“24th [November 1926] was the descent of Krishna

into the physical.
Krishna is not the Supramental light. The descent of

Krishna would mean the descent of the Overmind

Godhead preparing, though not itself actually, the

descent of Supermind and Ananda. Krishna is the

Anandamaya; he supports the evolution through the

Overmind leading it towards the Ananda.”


‘Ananda’ is the sanskrit word for the Delight of Being that is innate to the Supreme Divine Nature, ‘Satchidananda’ as it is called in Indian spirituality. At the Supramental level (in the Supermind) it is still all part of the same Oneness in all its diversified Aspects. At the Overmind level where the One starts manifesting Separativeness, each Aspect begins to work on its own as one specific Godhead, although still in an overall harmony with all the other Aspects/Godheads. Only at the Mental level does the sense of duality and utmost polarization appear, and the struggle between what is seen by the Mental Consciousness as multiple Opposites.
So this Essential Ananda that Krishna manifests as a Godhead on the Overmind Plane is one of the most needed Aspects of our Divine Nature that must be reconquered, on our way from our present mental consciousness as ordinary human beings, to hopefully the Overmental level and then some day the Supramental level.  For the gradual transformation of our whole being, and particularly the physical body, this Ananda is one of the most indispensable powers required.
One can see then how important was this deliberate joining of Krishna, as early as 1926, to the intense evolutive work that Sri Aurobindo had been given the task of doing for the Earth.
During the following period of Sri Aurobindo’s life, between 1930 and 1940, when he expressed many of his earlier spiritual experiences in the highly concise poetic form of Sonnets, one can find a sonnet titled ‘Krishna’, the final draft of which is dated 15 September 1939 and, as for all its other previous drafts, is placed by Sri Aurobindo just after another one also finalised on the same date, titled ‘The Cosmic Dance’; the reason for that precise place becomes obvious when one reads both texts in that order:
Two measures are there of the cosmic dance.
Always we hear the tread of Kali’s feet
Measuring in rhythms of pain and grief and chance
Life’s game of hazard terrible and sweet.

The ordeal of the veiled Initiate,
The hero soul at play with Death’s embrace,
Wrestler in the dread gymansium of Fate
And sacrifice a lonely path to Grace,

Man’s sorrows made a key to the Mysteries,
Truth’s narrow road out of Time’s wastes of dream,
The soul’s seven doors from Matter’s tomb to rise,
And the common motives of her tragic theme.

But when shall Krishna’s dance through Nature move,
His face of sweetness, laughter, rapture, love?

At last I find a meaning of soul’s birth
Into this universe terrible and sweet,
I who have felt the hungry heart of earth
Aspiring beyond heaven to Krishna’s feet.

I have seen the beauty of immortal eyes,
And heard the passion of the Lover’s flute,
And known a deathless ecstasy’s surprise
And sorrow in my heart for ever mute.

Nearer and nearer now the music draws,
Life shudders with a strange felicity;
All Nature is a wide enamoured pause
Hoping her Lord to touch, to clasp, to be.

For this one moment lived the ages past;
The world now throbs fulfilled in me at last.
This huge new step being achieved on that very special day of 1926, Sri Aurobindo saw that now the next step had to be started: to bring down the Supramental Consciousness-Force itself from its own far away realm into the earth’s atmosphere and very Matter, where it would awaken the corresponding ‘Sleeping Beauty’ (as I put it) waiting there since the beginnings of Evolution, so that at last she would start manifesting this Power upon earth with all the transforming energy that will progressively bring about what Sri Aurobindo and the Mother foresaw and worked for all their life: the ‘Life Divine’ yet to come.
Seeing the necessity of now focusing as entirely as possible on this tremendous new task – bringing the Supramental down here – Sri Aurobindo on that very same day asked the Mother to take charge of organizing materially the Ashram rendered necessary by the growing number of disciples around them, and to take charge spiritually as well of those disciples, as he himself would have to withdraw into the seclusion of his room in order to concentrate on that other, much more important result, to be achieved as quickly as possible.
So, this day is still celebrated as one of the few ‘Darshan Days’ that were observed since those early years of the Ashram, although Sri Aurobindo and the Mother aren’t there to give a physical Darshan any more – inwardly the contact with them can still be the same, and even physically too, for the bodies which are especially receptive, the blissful blessing of their Presence can be felt, stronger and stronger as the years pass and evolution is progressing.
Of course, on this specific day particularly, the delightful Presence of Krishna is also there to be enjoyed… And don’t be surprised if it is slightly mischievous: fun and laughter are definitely part of the utterly charming Personality of Krishna, who even as an adult is akin to a Child through his Divine Playfulness…
by Bhaga

Courtesy and Link:

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“24 November 1926 - the Day of Siddhi ” – by A.B. Purani

 In order to understand the importance of this day it is necessary to go back to Sri Aurobindo's experiences in jail in 1908-1909 and link them up with his experiences of 24 November 1926. We must also take into consideration what Sri Aurobindo wrote about his own sadhana to Barin in 1920.
In the letter to Barin of April 1920 Sri Aurobindo described the stage of his yoga before he came to Pondicherry in 1910 as "preliminary or preparatory". That is to say it was a preliminary stage of the supramental yoga.
These quotations (1) clearly demonstrate that when Sri Aurobindo came to Pondicherry he was not groping for his path; his path was clear before him. After 1910 the charge of his yoga was taken over by the Divine and the path was revealed to him in ten limbs of the sadhana. He was all along conscious of the existence of the Supramental plane above the mind, and by 1920 he had succeeded in ascending to the lowest stratum of that consciousness and also in drawing up all the movements of his nature into it.
He was, besides, not impatient for action. He did not want to act from ignorant human instruments but from a Higher Consciousness. He had the confidence that if the Supramental descent could be established in its perfection, then other people would be able to profit by it with much less effort.
It was when the Tapasya for the Siddhi of the Supramental was going on that, fortunately, as if by a Divine dispensation, the Mother joined Sri Aurobindo intimately in the great spiritual work. From the beginning of 1926 the work of guiding the disciples already began to move towards the Mother. There were women disciples - three or four in number - staying in the Ashram who used to go to the Mother for meditation. From August 1926 the number of disciples going to the Mother increased. It was as if Sri Aurobindo was slowly withdrawing himself and the Mother was spontaneously coming out and taking up the great work of direction of the sadhaks' inner sadhana and of the organisation of the outer life of the Ashram. The meditations became more and more concentrated and intense. Sri Aurobindo's coming out for the evening sitting began getting later and later. The wonder of it was that no one felt anything unnatural in all these changes. The part of the disciples in the tremendous task of Sri Aurobindo and the Mother was insignificant, still they were the witnesses of the changes in the inner and outer atmosphere of the Ashram.
From the trend of the evening talks just before and after 15 August 1926 it was becoming clear that the importance of a link between the highest Supermind and mind was being emphasised. Sri Aurobindo called this link the Overmind. During the six years since the letter to Barin of 1920 it is evident that he had gone much further not only in the ascent towards and into the Higher Consciousness but also in bringing about its descent into Nature. Several times in the beginning of November 1926, the evening talks turned to the possibility of the descent of the Divine Consciousness and its process. From these evening conversations, therefore, the idea came to several disciples that such a descent might be near. There was the possibility of the descent of the Gods. In "The Life Divine" Sri Aurobindo has given a clear exposition of the overmind plane, overmind consciousness and
overmind Gods.(2)
A feeling that the descent of the Higher Consciousness was about to take place grew in the minds of the many disciples either as a result of some indicative personal experience or owing to the general atmosphere. Many felt that great changes in the outer structure of the
Ashram were about to occur. Instead of coming to the evening sitting at half past four, the usual time, Sri Aurobindo came at six or seven, or eight o'clock. One day the record was two o'clock in the morning ! It was evident that all his great energies were entirely taken up by the mighty task of bringing about the descent of the Higher Consciousness and that he did not want to lose or divert even a second of his time to anything else. Even though the work of maintaining an outer contact with the disciples was found useful it was becoming more and more difficult in view of the growing demand upon his time for the inner work.
Those who do not know anything about his great mission can hardly understand how concentrated and sincere was his application for attaining perfection in his Divine task. In fact, people outside had already begun to be sceptical about any "practical" result of his vast
efforts. Even those who had built high hopes upon his spiritual effort and were his genuine admirers began to be disappointed. Some even cherished, in their ignorance, the foolish belief that Sri Aurobindo had lost his way in the barren regions of the Absolute, the Para Brahman, or that he was entangled somewhere in the inscrutable coils of the Infinite ! They believed that Sri Aurobindo had lost his hold on the earth, and that he had become either indifferent or deaf to the pressing and burning problems of suffering humanity. If it was not so, why did he not rush to the help of humanity that was suffering so much with the saving balm of his Divine help ? When was such Divine help more needed than now ? But, in spite of the apparent contradictions, those who were fortunate enough to live in his vicinity knew very well that the Higher Power that he was bringing down was not only capable of but was actually producing practical results. His contact and identification with the Higher Power were so complete that he was able to put other people, whether near to him or far, in contact with it. There were almost daily instances of people being cured of physical illness by his help. Far from losing his way in the Absolute he was seeing his way more and more clearly every day and was feeling more and more the inevitability of the descent as a natural crown of the movement of evolution on earth. His disciples knew that there was no one on earth who had a deeper sympathy and feeling for humanity than the Master. The silent and solid help that was going out from him to humanity was glimpsed by them at times. They felt later, reading the line he wrote in "Savitri" about Aswapathy, "His spirit's stillness helped the toiling world", that it was so true of his own life. What after all is that "practicality" of which people speak so much ? Claiming to solve problems, does it not really leave them either unsolved or half-solved while giving to the doer a false sense of satisfaction and self-complacence ? In fact, the Supreme Master had such a firm grip over the earth that such illusionary satisfaction could never deceive him. For him karmasa kaushalam (skill in action) consisted in acting from a higher Truth- Consciousness. He did not want to begin outer action so long as the Higher Consciousness did not descend into the physical and even into the gross material consciousness. Only so could a new life, a life that manifest integrally the Divine, be embodied. In the fulfilment of the spiritual work that he had begun lies the ultimate solution of all human problems.
Days, months and years passed; but Sri Aurobindo did not seem at all in a hurry to begin his work. He was all along preparing the possibility of the descent of the Higher Power. The resistance of the powers of Ignorance against any such attempt is naturally immense. In one  evening talk he said that he was engaged in the tremendous task of opening up the physical cells to the Divine Light and the resistance of the Inconscient was formidable. When one knows that all this Herculean labour was undertaken not for himself but for humanity, for making a new departure for man in the course of his evolution then one feels that the words he later used of Savitri, "The world unknowing, for the world she stood", are so very apposite in his own case. It was therefore natural when, by the grace of Sri Aurobindo and the Mother, the disciples also felt the nearness of the descent, their hearts should be full of expectant and concentrated enthusiasm.
From the beginning of November 1926 the pressure of the Higher Power began to be unbearable. Then at last the great day, the day for which the Mother had been waiting for so many long years, arrived on 24 November. The sun had almost set, and everyone was occupied with his own activity - some had gone out to the seaside for a walk - when the Mother sent round word to all the disciples to assemble as soon as possible in the verandah  where the usual meditation was held. It did not take long for the message to go round to all. By six o'clock most of the disciples had gathered. It was becoming dark. In the verandah on the wall near Sri Aurobindo's door, just behind his chair, a black silk curtain with gold lace work representing three Chinese dragons was hung. The three dragons were so represented that the tail of one reached up to the mouth of the other and the three of them covered the curtain from end to end. We came to know afterwards that there is a prophecy in China that  the Truth will manifest itself on earth when the three dragons (the dragons of the earth, of the mind region and of the sky) meet. Today on 24 November the Truth was descending and the hanging of the curtain was significant.
There was a deep silence in the atmosphere after the disciples had gathered there. Many saw an oceanic flood of Light rushing down from above. Everyone present felt a kind of pressure above his head. The whole atmosphere was surcharged with some electrical energy. In that silence, in that atmosphere full of concentrated expectation and aspiration, in the electrically charged atmosphere, the usual, yet on this day quite unusual, tick was heard behind the door of the entrance. Expectation rose in a flood. Sri Aurobindo and the Mother could be seen through the half-opened door. The Mother with a gesture of her eyes requested Sri Aurobindo to step out first. Sri Aurobindo with a similar gesture suggested to her to do the same. With a slow dignified step the Mother came out first, followed by Sri Aurobindo with his majestic gait. The small table that used to be in front of Sri Aurobindo' s  chair was removed this day. The Mother sat on a small stool to his right.
Silence absolute, living silence - not merely living but overflowing with divinity. The meditation lasted about forty-five minutes. After that one by one the disciples bowed to the Mother.
She and Sri Aurobindo gave blessings to them. Whenever a disciple bowed to the Mother, Sri Aurobindo's right hand came forward behind the Mother's as if blessing him through the Mother. After the blessings, in the same silence there was a short meditation.
In the interval of silent meditation and blessings many had distinct experiences. When all was over, they felt as if they had awakened from a divine dream. Then they felt the grandeur, the poetry and the absolute beauty of the occasion. It was not as if a handful of disciples were receiving blessings from their Supreme Master and the Mother in one little corner of the earth. The significance of the occasion was far greater than that. It was certain that a Higher Consciousness had descended on earth. In that deep silence had burgeoned forth, like the sprout of a banyan tree, the beginning of a mighty spiritual work. This
momentous occasion carried its significance to all in the divine dynamism of the silence, in its unearthly dignity and grandeur and in the utter beauty of its every little act. The deep impress of divinity which everyone got was for him a priceless treasure.
Sri Aurobindo and the Mother went inside. Immediately Datta was inspired. In that silence she spoke: "The Lord has descended into the physical today."
That 24 November should be given an importance equal to that of the birthdays of Sri Aurobindo and the Mother is quite proper because on that day the descent of the Higher Power symbolic of the victory of their mission took place. The Delight consciousness in the Overmind which Sri Krishna incarnated - as Avatar - descended on this day into the physical rendering possible the descent of the Supermind in Matter.
Of this descent Sri Aurobindo wrote on several occasions afterwards. In October 1935 he wrote as follows:
"It [the 24th November 1926] was the descent of Krishna into the physical.
"Krishna is not the supramental Light. The descent of Krishna would mean the descent of the Overmind Godhead preparing, though not itself actually bringing, the descent of Supermind and Ananda. Krishna is the Anandamaya; he supports the evolution through the Overmind leading it towards his Ananda." (in "On Himself" page 136)
The names of those disciples who were present on 24 November 1926:
01 - Bijoy Kumar Nag
02 - Nolini Kanta Gupta
03 - K. Amrita
04 - Moni (= Suresh Chakravarty)
05 - Pavitra (= Philippe Barbier Saint-Hilaire)
06 - Barindra Kumar Ghose, Sri Aurobindo's younger brother
07 - Datta (= Miss Dorothy Hodgson)
08 - K. Rajangam
09 - Satyen
10 - A.B. Purani (author of this text)
11 - Lilavati (= Purani's wife)
12 - Punamchand
13 - Champa Ben (= Punamchand's wife)
14 - Rajani Kanta Palit
15 - Dr. Upendra Nath Banerjee
16 - Champaklal
17 - Kanailal Gangulee
18 - Khitish Chandra Dutt
19 - V. Chandra Sekharam
20 - Pujalal
21 - Purushottam Patel
22 - Rati Palit
23 - Rambhai Patel
24 - Nani Bala
-      A.B. Purani
in "The Life of Sri Aurobindo" (pages 210-217)
published by Sri Aurobindo Ashram - Pondicherry
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"The Guru of the world who is within us then gave me complete directions for my path - its complete theory, the ten limbs of the body of this Yoga. These past ten years [1910-1920] He has been making me develop it in experience, and this is not yet finished."
"If we cannot rise above, to the supramental level, that is, it is hardly possible to know the world's final secret and the problem it raises remains unsolved."
"This is no easy change to make. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this siddhi will be complete, then I am absolutely certain that through me God will give to others the siddhi of the Supermind with less effort. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in God's appointed time. I have no hasty or disorderly impulse to rush into the field of work in the strength of the little ego. Even if I did not succeed in my work I would
not be shaken. This work is not mine but God's. I will listen to no other call; when God moves me then I will move."
"I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God."
"If the unripe goes amidst the unripe what work can he do ?"
[From "A letter to Barin", April 1920] Back to text
I give here some quotations from this chapter which might be of help in the understanding of the descent that took place on 24 November 1926.
If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and many sided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable outcome of their play is the determinant of the creation, of its process, its course and its consequence.”

 [in "The Life Divine" Book One, Chapter 28 "Supermind, Mind and the Overmind Maya", pages 280-281]

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"[In the Overmind] each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms..."
 [in "The Life Divine" Book One, Chapter 28 "Supermind, Mind and the Overmind Maya", page 283]
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Sri Krishna: The Dark-hued boy A DREAM (Harimohan's Dream- A Short story by Sri Aurobindo)

 In this story, Sri Aurobindo, the greatest Divine Rationalist, uses two characters, Shyamsundar (means 'beautiful Sri Krishna' as the Divine) and Harimohan (a poor human being) as two opposite and contrasting metaphors, in seeking to answer the assailing questions of human mind and the inscrutable divine mystery of 'Leela or Play of God.'

A poor man sat in his dark room and thought of his miserable plight and of the wrongs and injustices in the kingdom of God. Overcome by abhiman, he spoke thus: "People give the excuse of the Law of Karma to save the good name of God. If my present miserable existence is the result of the sins of my last life, if I was really such a great sinner, then the current of evil thoughts would still flow in my mind, the mind of a great sinner cannot become pure in a day. And take the case of Tinkori Shil; if the Law of Karma was true, then, considering his wealth, treasure, gold and silver, retinue of servants, he must have been in his previous incarnation a world-famous holy saint; but one does not see the slightest indication of that now in his present life. There is no one in the world who is more cruel, wicked and evil. No, the Law of Karma is a ruse of God, a doctrine to dupe the minds of men. Shyamsundar is the cleverest of the clever, he is safe because he does not come anywhere near me, otherwise I would have taught him a good lesson and exposed all his tricks." No sooner had the poor man said these words than he saw his dark room flooded with waves of very bright light. A moment later the waves of light disappeared in the darkness and he saw a very beautiful, dark-hued boy standing in front of him with a lamp in his hand, smiling gently, but not saying anything. As he saw peacock-feathers on his head and bells on his feet, the poor man realised that Shyamsundar himself had come and given himself up to him. Embarrassed, he thought for a moment of falling at his feet, but he did not feel like doing so at all when he saw the boy's smiling face. At last he blurted out, 'Hey, Keshta why have you come?" "Why, didn't you call me?" said the boy, smiling, "just now you had such a strong desire to whip me, well, I've given myself up. Why don't you get up and lash me?" The poor man felt more embarrassed, not due to any remorse for wishing to whip the Divine, but to chastise such a handsome boy in return for his love did not seem to be in good taste. "Look, Harimohan," the boy spoke again, "those who are not afraid of me, regard me as their friend, even call me names but out of affection and wish to play with me, are very dear to me. I have created this world for the sake of play and have been always looking for play-mates but don't find any. Every one becomes cross with me, makes demands on me, asks me for gifts, positions, liberation, devotion, but alas! nobody wants me for my sake. I give what people want. What can I do but satisfy them? Or they'll tear me to pieces. I see that you also want something. Being cross you want to whip someone and have summoned me to gratify that desire. I've come to take the lashings of your whip, ye yatha mam prapadyante, 'as one approaches me.' But if you wish to hear about it before you beat me up, I will explain to you my method. Well, do you agree?" "Can you really?" asked Harimohan, "I see you've the gift of the gab, but why should I believe that a young immature boy like you can teach me anything?" "Come, see if I can," replied the boy smilingly.

Having said that, Sri Krishna touched Harimohan's head. Immediately electric currents began to spread through the whole body of the poor man; the Kundalini power, normally asleep at the base of the spine, shot up to the crown of his head in the form of a fiery serpent hissing loudly and his brain became filled with waves of vital force. The very next moment the walls of the room around Harimohan seemed to recede into the distance, the world of names and forms, abandoning him, became unmanifest as it were in the infinite. Harimohan lost his normal consciousness. When he came to, he found himself standing with the boy in a strange house and saw in front of him an old man sitting on a mattress, absorbed in deep thought. On seeing that face contorted by worries and grief-stricken, hopeless and sad, Harimohan just could not believe that it really was that of Tinkori Shil, the most powerful and leading man in the village. At last, full of fear, he asked the boy, "Oh Keshta, what have you done, sneaked like a thief into someone else's house? The police will come and thrash our lives out of us with a severe beating. Don't you know the might of Tinkori Shil?" "Very well, indeed," smiled back the boy, "but stealing is an old occupation of mine. I am on intimate terms with the police. There is nothing to fear. Now I am giving you subtle sight, look into the old man's mind. You know Tinkori's might, now see my power too." Then harimohan could see into Tinkori's mind. He saw that it was like a rich city destroyed by enemy attack, so many goblins and demons of terrifying shapes entered that keen, powerful intellect and destroyed its peace, broke up its concentration and robbed it of its happiness. The old man had quarrelled with his favourite youngest son and driven him out; losing his beloved son born in his old age, he was overcome with grief, yet anger, pride, hypocrisy were sitting as sentries barring the door of his heart and denying entry to forgiveness there. Stories about the bad moral character of his daughter had been circulated; the old man was weeping after having hounded her out of his home; he knew that she was innocent but the fear of society and public opinion, vanity and his own selfish interests were stifling his love. The memory of a thousand sins made him shudder with fear, yet he lacked the courage and the power to purify those evil tendencies. From time to time the thought of death and of the next life frightened him terribly. Harimohan saw that from behind the thoughts of death, fearsome messengers of Yama were peeping and knocking at his door. Every time there was such a knock the old man's inner being screamed, mad with fear. Witnessing this terrible scene Harimohan turned towards the boy with trepidation and said, "Goodness, what is this Keshta? I thought the old man was supremely happy." "That is my power," replied the boy, "tell me, now, whose power is the greater, Tinkori Shil's of the next district or Sri Krishna's who lives in Vaikuntha? Look, Harimohan, I too have police and sentries, government, law and judicial trials. I can also play like a king. Do you like this game?" "Good Lord, no,"said Harimohan. "This is a very bad game, do you enjoy it?" The boy replied, smiling, "1 like all kinds of play. I like to whip, also to be whipped." "Look Harimohan," he continued, "people like you see only the surface of things and have not yet developed the subtle sight to see their inner truth. That is why you say that Tinkori is happy and you are miserable. This man has no material want and yet how much more is this millionaire suffering. Can you say why? Happiness is a state of the mind so is suffering. Happiness and suffering are simply modifications of the mind. He who has got nothing and whose only asset is misfortune can be very happy even in the midst of danger. Notice also that just as you are not getting any satisfaction out of spending your days in acquiring dry merit and are always thinking of suffering, so also is this man doing the same, living out his days in dry demerit. That is why there is momentary happiness resulting from virtue and temporary unhappiness issuing from sin, and vice versa. There is no real joy in this conflict. I've got the picture of an abode of bliss; he who comes to me, falls in love with me, seeks me, puts pressure on me, even persecutes me, he gets from me by force as it were the picture of joy." Harimohan listened eagerly to Sri Krishna's words. The boy spoke again. "Understand this too, Harimohan, dry merit has become for you devoid of the sap of joy, yet you can't resist the power of its impressions, nor can you conquer that petty egoism. For the old man dry demerit has similarly become joyless, yet, being unable to renounce it because of the force of its impressions, he is suffering Hell in this life. This is called the bondage of virtue and vice. Unconscious impressions born of Ignorance are the chains of this bondage. But this terrible suffering is really very good for the old man because this will lead to his salvation and true welfare."

"Keshta, you speak very sweetly," said Harimohan, who was till now listening very quietly, "but I can't really believe you. Pleasure and pain may be only states of the mind, but surely external conditions are their causes. Look, when someone's mind is very distressed by hunger, can he be happy? Or can anyone think of you when he is suffering from disease or pain?" "Come, Harimohan," said the boy I will show you that too, saying this, the boy again touched Harimohan's head. As soon as he felt the touch Harimohan no longer saw Tinkori Shil's house but a sannyasi seated, absorbed in meditation, a large tiger lying at his feet like a guards on the solitary, beautiful peak of a mountain, with a pleasant breeze blowing there. Harimohan's legs, when he saw the tiger, refused to budge, but the boy dragged him near the sannyasi, Harimohan, unable to resist the boy's strength had willy-nilly to go. The boy said, "Harimohan, see." Harimohan looked and saw the mind of the sannyasi like an open exercise book, with the name 'Sri Krishna' written a thousand times on each of its pages. The sannyasi, having crossed the great gate of nirvikalpa samadhi, was sporting with Sri Krishna in the light of the supernal Sun. He also saw that the sannyasi had been starving for quite a few days and his body had suffered a lot during the previous couple of days from hunger and thirst. "What is this, Keshtã?" asked Harimohan "the saint loves you so much and yet he is suffering from lack of food and drink. Haven't you any sense at all? Who will give him food in this forest infested by tigers?" "1 will," replied the boy, "but see another amusing thing." Harimohan saw the tiger get up and break open a near by ant-heap with a single stroke of a paw. Hundreds of small ants came out and climbing up the sannyãsi's body started biting him in anger. He was still absorbed in deep meditation, unperturbed, perfectly still. Then the boy sweetly whispered into his ears just once, "My friend!" The sannyãsi opened his eyes. At first he did not feel the stinging bites, for the notes of Krishna's flute captivating, and cherished by the whole world were still sounding in his ears as they had done in Radha's ears in Vrindavan. After a while as a result of the constant bitings, his consciousness was drawn towards the body. He still did not move but full of surprise, thought, "How is it? this kind of thing never happens to me. No matter, Sri Krishna is sporting with me and biting me as a battalion of small ants." Harimohan saw that the pain from the ant bites was no longer affecting the saint's mind, and that, feeling intense physical ecstasy after each bite, he sang the name of Krishna and danced, clapping his hands in great joy. The ants dropped on the ground and fled. Astonished, Harimohan asked, "What kind of magic is this?" The boy also clapped his hands and turning twice on one leg laughed out loudly, "1 am the only Magician in the whole universe. You will not understand this magic, it is my supreme secret. And did you notice? He could remember me even in the midst of such physical pain. And now see again." The sannyasi sat down again, calm and serene. His body still experienced hunger and thirst but Harimohan saw that his mind only felt those physical reactions but was not disturbed by or involved in them. Just then someone called out from the hill in a voice sweet as a flute, "Friend!" Harimohan was startled; it was indeed the voice, sweet as a flute, of ShyamSundar himself. Then he saw a beautiful, dark-hued boy come from behind the big rocks with a plate of excellent food and fruits. Harimohan, utterly confused, looked at Sri Krishna. The boy still stood beside him, yet the other boy who was approaching was exactly like Sri Krishna. The boy held up the lamp before the saint and shed light on the plate and said, "See what I have brought." "So you have come," smiled the saint, "Why did you keep me starving for so long? However, now that you have come, sit down, eat with me." The saint and the boy started eating from the dish, offered food to each other and also playfully snatched it away from each other. When they finished their meal, the boy disappeared into the darkness with the plate.

Harimohan was about to ask something but he suddenly noticed that neither Sri Krishna nor the sannyasi was there, nor the tiger nor the mountain. He was living in a respectable neighborhood with his wife and family, was very rich, gave gifts to Brahmins and to the poor daily, and said his Sandhya prayers thrice a day following the code of conduct laid down in the scriptures and shown by Raghunandan. In fact, he was leading the life of an ideal husband, father and son. But at the same time he was shocked to find that there was not the slightest neighborliness or joy of living among the residents of that respectable district, that they considered the mechanical observance of the external rules of conduct as spiritual merit. He was now as miserable as he had been happy a moment ago. He seemed to feel very thirsty but could not get a drop of water; in fact he was eating dust, only dust, endless dust. Leaving that place hurriedly he went to another part of the town. There he saw in front of a huge mansion a big crowd from whom a paean of blessings arose. Harimohan went forward and found that Tinkori Shil was sitting in the verandah and distributing a large amount of money to the people assembled there, no one was going back disappointed. Harimohan laughed out loudly and thought, "Is this a dream? Tirikori Shil a great philanthropist!" Then he could see Tinkori's mind, and realised that greed, jealousy, ambition, desire, selfishness and a thousand other frustrations and evil tendencies were clamoring: "Give, give, satisfy us!" Tinkori had suppressed them for the sake of gaining moral merit, fame and pride, left them unfulfilled and had not driven them out of his mind. Just then someone took Harimohan for a hurried tour of the other worlds. He saw the hells and the heavens of the Hindus, Moslems, Greeks, Christians and so many others. Then he found himself again in his own house, sitting on the familiar torn mattress and leaning on a dirty pillow and Shyamsundar standing in front of him. The boy said, 'It's very late at night, if I don't go home now, everyone will tell me off and chastise me. So let me tell you something in brief. The hells and heavens you saw were all of the dream world, imaginary. When man dies he goes to a heaven or a hell and experiences the consequences of his past life. You had acquired some moral merit in your previous life but love had no place in your heart, you loved neither God nor man. After death you were living in that respectable neighborhood and enjoying the fruits of the tendencies and impulses of your mind as they were in your previous life. Having done that for some time you did not like it any more, your vital nature became impatient, so you went to live in a hell full of dust; in the end, when you had enjoyed the fruits of your merit, you were born again. But because in that life you did not really do much to help any one in need apart from making the obligatory charities and keeping up a code of mere external conduct, dry and joyless, there is so much want in this life. And the reason why you are living a life of conventional piety and accumulating merit is that good and evil tendencies are not entirely exhausted by experience in a dream world but only by experience of their results in this world. Tinkori was a great philanthropist in his last life and he is now in this embodiment a millionaire and without any want as a result of the blessings of thousands of people. But because his mind was not purified, he has had to satisfy unfulfilled vicious dispositions by evil acts and thoughts. Have you understood the Law of Karma? Not reward or punishment, but the creation of evil from evil, of good from good. This is a natural Law. Sin is evil, from that is suffering; virtue is good from that comes happiness. This arrangement is there for the sake of the purification of the mind and heart, for the destruction of evil. You see, Harimohan, this earth is only an insignificant fraction of my varied creation, but you are all born here to exhaust evil by works. When people are free from the clutch of good and evil and of merit and demerit and enter the Kingdom of Love, then they become free from the life of action. You too will have this freedom in your next life. I will send my favourite sister, Shakti ('Power') and her companion Vidya ('Knowledge') to you. But look, there is one condition, you will become my playmate and not ask for liberation. Do you agree?" "Keshtã," said Harimohan, you have bewitched me. I feel a great desire to take you on my lap and show my deep affection, there is no other desire left in my life."

"Harimohan, did you understand anything?" asked the boy with a smile. "Yes, of course," replied Harimohan. Then, on second thought he asked, "I say, Keshtä, you have cheated me again. You have not given any reason for creating evil." Saying this he grasped the boy's hand. He, however, withdrew his hand and said rather gruffly to Harimohan: "Go away! You want to get all my secrets out in one hour!" He suddenly put out the lamp, moved away and said, smiling, "Well, Harimohan, you completely forgot to lash me. I did not sit on your lap being afraid of that there is no knowing when pressed and angered by external suffering, you may suddenly start teaching me a good lesson. I don't trust you at all!" Harimohan extended his hand in the darkness but the boy moved farther away and said, "No, I am postponing that satisfaction till your next life." Saying this he disappeared somewhere in the dark night. Harimohan woke up listening to the jingling anklets and thought, "What kind of a dream did I see! I saw hell and heaven, and in it I addressed God in the most intimate manner and told him off as if he were a small boy. What a great sin! However, I feel great peace in my heart." Harimohan then started remembering the dark-hued boy's captivating form and kept on saying from time to time: "How beautiful, how very beautiful!"

Translator's Note:

This short story, 'Swapna' was originally written in Bengali by Sri Aurobindo and published in 1910.

1. Abhiman: This Bengali word cannot be translated. It means hurt pride and grief mixed with resentment against somebody from whom one expects love and better treatment.

2. Keshta: A colloquial form of the word Krishna.

3. Yama: The God of Death.

Courtesy & Copyright: Sri Aurobindo's "The Chariot of Jagannatha," published by Sri Aurobindo Ashram Trust.
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November 17th, 2013: Commemorating Mother's 'Death'
by Bhaga

 This day in 1973, the Mother left her body. Or did she?…
Shall we say then rather that ‘she passed away’?… Well, again, did she?…
What was remaining of her already very frail 95 years old body did stop breathing, and her heart had stopped already too. That visible physical body of hers was then indeed put into the ‘Samadhi’ upper vault, under the ‘Service’ tree in the central courtyard of the Ashram. Sri Aurobindo’s body had been put there first, in the lower vault, on December 9th, 1950.
This is always a period in the year when I sigh often, sad of not being able yet to see either of them with my open eyes, although I can feel their Presence around me and inside me, for which I am ever grateful.
Sri Aurobindo had to go away from the Physical world in order to bring about faster the activation of the Supramental Consciousness-Force dormant in Matter, so when he left he had transferred to Mother’s body all the higher consciousness his physical frame was already containing. In a way, then, it was not surprising that I wouldn’t see him in some new, transformed body, as for the sake of the Earth as a whole he had left his physical body behind before that body could be fully transformed.
But Mother…?
I had been able on November 18th 1973 to see with my open eyes the true reality of her physical form, behind the material appearance that was the only thing photographs could catch and show afterwards. The sight of that living reality of her in the Subtle Physical dimension, and the inner contact of my entire being with That, had had such a tremendous impact on me that it is that incredibly wonderful memory that is still alive in me, making of the 18th November the important day for me personally to celebrate each year, instead of the 17th.
Except for the totally unexpected and spontaneous awakening of my own body-cells’ consciousness later on, though,  I never have received any further sign or vision of the new, transformed body that had been built by her cells over the years in the Subtle Physical dimension, and that she had seen herself using there in several occasions.
If some other persons connected inwardly with the Mother have already seen her, with their open eyes or in a vision, using that new body, I would love to know about that. If any of them happens to read this, would they please contact me? As a researcher too, I would like to know.
What I am sure of anyway is that it is the best possible thing that has happened, what could best benefit the Earth’s evolutive progress, and that makes me grateful and joyful in spite of my longing to see again the Mother, this time in her new body…

Courtesy and Link :

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The Mother’s Subtle Body

    Today I would like to share with you an occult experience which was narrated to me by Jhumur-di (Shrimati Jhumur Bhattacharya, one of the most pretty and elegant sadhikas of the Ashram who is an inmate since the early 1940s; she is a teacher in Sri Aurobindo International Centre of Education and a fine actress who has taken part in Sri Aurobindo’s dramas like Vasavadutta, Rodogune, Perseus the Deliverer, Vikramorvasie to name a few but above all she is extremely caring and affectionate so much so that she radiates love). I had asked her whether she had met Sri Aurobindo and the Mother in the subtle physical or not and had also enquired whether she had seen them with her eyes open. She replied in the affirmative and narrated to me the following experience.
    During the Darshan of 24th April 1995,  while Jhumur-di was standing in front of the Mother’s balcony, suddenly she saw that the Mother appeared in the balcony clad in white and she saw the March Past. Jhumur-di said that the very sight of the Mother made her forget the scorching heat of the sun and she lost the sense of hunger and thirst. In fact she forgot that the Mother was not actually present physically. She did not inform anyone about this experience and and kept it to herself. Three months later in August, when the Bulletin of Sri Aurobindo Centre of Education was published there was a photograph which clearly showed a figure dressed in white standing in the balcony. Some sceptics claimed that it was only a shadow but Jhumur-di knew that it was the Mother herself.
   I was quite intrigued when I heard this experience. I searched the August 1995 issue of the Bulletin and soon my eyes fell on the photograph that was taken on 24 April 1995. It was really the Mother! She was indeed dressed in white and was looking down at the inmates who were participating in the march-past. (Please find attached with this mail a copy of the said photograph.)
   Time and again the Mother has said that she would always be present with her children and that she will never leave them. She is indeed with us, always present to help us in our sadhana. I’m reminded of Kapali Sastry’s exclamation (when he was asked by a journalist what will be the future of the Ashram and the sadhana after the passing of Sri Aurobindo): “Passing, passing…who passed away and where?…The Master of Integral Yoga is here, as intensely and concretely as ever…Yes, those that have been looking up to him for guidance and aid in Yoga have not felt him gone, have not felt themselves orphaned, have not felt a void, though, of course, the physical pangs of separation are there…”
   We know that before the Mother left her physical frame, she was trying to coalesce her supramental body with her physical body but she was unable to do so. In M.P. Pandit’s book Mother and I there is an interesting paragraph on page 220 which runs: ‘This morning, while praying, it flashed on me that Mother might discard the physical body and assume the new body and function in it for the furtherance of the work from the subtler plane. She might get the work executed through her chosen instruments. But she would be here in that body close to the field of her work.’ This diary-note was dated 24 July 1973. In another book of his titled The Mother and Her Mission, he writes (pp. 16-17):
     ‘Then on the morning of 17th November at about nine o’clock, a particular friend of mine – he has a certain grounding in occult experience, occult knowledge, and normally when we meet we exchange notes – told me, “I have seen the Mother’s body of light.” I got interested. He said, “The new body is full of light but it is not yet dense enough to function in the earth conditions. It is there, and as I was looking at it I got the feeling that the Mother would enter this body the moment it became dense enough to stand and function in the earth atmosphere, seen or unseen. But there is no question of revival of the material body.” And he added, “Those who are capable of seeing the Mother’s halo, aura, they will be able to see that luminous body.” It confirmed what I had perceived some four months earlier; I told him as much.’
    Therefore we must note that on 17 November 1973 at 7:25 p.m. the Mother did not die; she just walked into her new, luminous body ‘without dying’, that is, there was no gap in consciousness. To quote M.P. Pandit’s words: ‘They say the cause [of the Mother's passing] was heart failure, but let me tell you the heart failure was not the cause, the heart failure was the result of her withdrawal. She had decided; the moment things were ready, she walked into that body.’ (The Mother and Her Mission, p. 17)
    So my friends, Jhumur-di’s experience corroborates the fact that the Mother is, all the time, with us and watching us and guiding us silently in our sadhana. Let’s all become a little more sincere so that she can manifest in us. Let’s all try to be her worthy children.

                                                                                                                         - Anurag BanerjeeCourtesy and Link : http://savitriera.wordpress.com/anurag-banerjee/the-mothers-subtle-body/
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                           Photographs are very sensitive
Yes, those are things photographs catch. They're very sensitive…Once at the balcony, I was Buddha, absolutely! It lasted a minute or two. 
And quite a few people told me, "Oh, you were Buddha." If a photo had been taken, it would have been visible.
                                                                                                                                 - The Mother
(Mother’s Agenda, Vol. 7, 26 October 1966, Page 242)

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From the very beginning of existence up to Sri Aurobindo's departure, I lived in the awareness that one may rise, one may know, one may have all experiences (and one did have them), but when one came back into this body ... it was those for-mid-able old laws of the mind that ruled everything. So then, all these years have been years spent preparing and preparing - freeing oneself and preparing - and these last few days, it was ... ah! the body PHYSICALLY noting that things had changed.
It has to be worked out, as they say, realized in every detail, but the change IS DONE - the change is done.
Which means that the material conditions, which were elaborated by the mind, FIXED by it (Mother clenches her fist tight), and which appeared so inescapable, to such a point that those who had a living experience of the higher worlds thought one had to flee this world, abandon this material world if one really wanted to live in the Truth (that's the cause of all those theories and beliefs), now things are no longer like that. Now things are no longer like that. The physical is CAPABLE of receiving the higher Light, the Truth, the true Consciousness, and of man-i-fest-ing it.
It's not easy, it calls for endurance and will, but a day will come when it will be quite natural. It's only just the open door - that's all, now we have to go on.
Naturally, what was established hangs on tight and defends itself desperately. That's the cause of this whole trouble (swarming gesture in the earth atmosphere) - but it has lost the battle. It's over. It's over.
It has taken this Consciousness [[The "superman consciousness" which came on January 1, 1969. ]] ... a little more than a year to win this Victory. Naturally, as yet it's visible only to those who have the inner vision, but ... its done.
(long silence)
That was the work Sri Aurobindo had given me, that was it. Now I understand.

                                                                                                                    -The Mother

(Mother’s Agenda, Vol. 11, 14 March 1970, pp. 102-103)
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Sri Aurobindo’s aphorism: My soul knows that it is immortal. But you take a dead body to pieces and cry triumphantly, “Where is your soul and where is your immortality?”

Mother’s comment: It has often been repeated—but except in certain cases very rarely understood—that only like knows like. If this were understood, a great deal of ignorance would vanish.

Only the soul can know the soul, and on each level of being, only the equivalent level can recognise the other. Only the Divine can know the Divine, and because we carry the Divine in ourselves we are capable of seeing Him and recognising Him.But if we try to understand something of the inner life by using our senses and external methods, the result is sure to be total failure and we shall also deceive ourselves totally.

So when you imagine that you can know the secrets of Nature and still remain in a purely physical consciousness, you are entirely deceived. And this habit of demanding concrete, material proofs before accepting the reality of something, is one of the most glaring effects of ignorance. With that attitude any fool imagines that he can sit in judgment on the highest things and deny the most profound experiences.

It is certainly not by dissecting a body which is dead because the soul has departed from it that the soul can be found. Had the soul not departed, the body would not have been dead! It is to bring home to us the absurdity of this claim that Sri Aurobindo has written this aphorism.

It applies to all judgments of the critical mind and to all scientific methods when they would judge any but purely material phenomena.

The conclusion is always the same: the only true attitude is one of humility, of silent respect before what one does not know, and of inner aspiration to come out of one’s ignorance. One of the things which would make humanity progress most would be for it to respect what it does not know, to acknowledge willingly that it does not know and is therefore unable to judge. We constantly do just the opposite. We pass final judgments on things of which we have no knowledge whatsoever, and say in a peremptory manner, “This is possible. That is impossible”, when we do not even know what it is we are speaking of. And we put on superior airs because we doubt things of which we have never had any knowledge.

Men believe that doubt is a sign of superiority, whereas it is really a sign of inferiority.

Scepticism and doubt are two of the greatest obstacles to progress; they add
presumptuousness to ignorance.
- The Mother 
(Mother’s Collected Works, Volume 10, pp 26-27), 21 November 1958)


"Holy Bible" v/s "Savitri":

"This world was not made with random bricks of chance, 

A blind god is not destiny's architect, 

A conscious power has drawn the plan of life,

There is meaning in each curve and line."

~ Sri Aurobindo ("Savitri")

Jesus said a similar thing when he declared:

"But even the very hairs of your head are all numbered." ~Luke 12:7

"There are Two who are One and play in many worlds." - Sri Aurobindo


"Believe me that I am in the Father, and the Father in me." - Holy Bible