Thursday, February 27, 2014

Lord Shiva : Sri Aurobindo's Poems



                         THE INCONSCIENT CREATOR

A face on the cold dire mountain peaks
    Grand and still; its lines white and austere
Match with the unmeasured snowy streaks
    Cutting heaven, implacable and sheer.

Above it a mountain of matted hair
    Aeon-coiled on that deathless and lone head
In its solitude huge of lifeless air
    Round, above illimitably spread.

A moon-ray on the forehead, blue and pale,
    Stretched afar its finger of still light
Illumining emptiness. Stern and male
    Mask of peace indifferent in might!

But out from some Infinite born now came
    Over giant snows and the still face
A quiver and colour of crimson flame,
    Fire-point in immensities of space.

Light-spear-tips revealed the mighty shape,
    Tore the secret veil of the heart's hold;
In that diamond heart the fires undrape,
    Living core, a brazier of gold.

This was the closed mute and burning source
    Whence were formed the worlds and their star-dance;
Life sprang a self-rapt inconscient Force,
    Love, a blazing seed, from the flame-trance;.

                                                                          - Sri Aurobindo


On the white summit of eternity
         A single Soul of bare infinities,
         Guarded he keeps by a fire-screen of peace
His mystic loneliness of nude ecstasy.
But, touched by an immense delight to be,
         He looks across unending depths and sees
         Musing amid the inconscient silences
The Mighty Mother’s dumb felicity.

Half now awake she rises to his glance;
         Then, moved to circling by her heart-beats’ will,
               The rhythmic worlds describe that passion-dance.
Life springs in her and Mind is born; her face
         She lifts to Him who is Herself, until
The Spirit leaps into the Spirit’s embrace.

                                                                     - Sri Aurobindo 


The electron on which forms and worlds are built,
Leaped into being, a particle of God.
A spark from the eternal Energy spilt,
It is the Infinite’s blind minute abode.

In that small flaming chariot Shiva rides.
The One devised innumerably to be;
His oneness in invisible forms he hides,
Time’s tiny temples of eternity.

Atom and molecule in their unseen plan
Buttress an edifice of strange onenesses,
Crystal and plant, insect and beast and man, -
Man on whom the World-Unity shall seize,

Widening his soul-spark to an epiphany
Of the timeless vastness of Infinity. 

(Sri Aurobindo, Volume 5, Collected Works, Sri Aurobindo Birth Centenary Library, Sri Aurobindo Ashram Trust 1972. Published by Sri Aurobindo Ashram, Pondicherry)


Lord Shiva came to the Mother

This was in 1926.

It was only... (how can I put it?) a participation from Krishna. It made no difference for Sri Aurobindo personally: it was a formation from the past that accepted to participate in the present creation, nothing more. It was a descent of the Supreme, from... some time back, now consenting to participate in the new manifestation.Shiva, on the other hand, refused. “No,” he said, “I will come only when you have finished your work. I will not come into the world as it is now, but I am ready to help.” He was standing in my room that day, so tall (laughing) that his head touched the ceiling! He was bathed in his own special light, a play of red and gold... magnificent! Just as he is when he manifests his supreme consciousness – a formidable being! So I stood up and... (I too must have become quite tall, because my head was resting on his shoulder, just slightly below his head) then he told me, “No, I'm not tying myself to a body, but I will give you ANYTHING you want.”       The only thing I said (it was all done wordlessly, of course) was: “I want to be rid of the physical ego.”
Well, mon petit (laughing), it happened! It was extraordinary!... After a while, I went to find Sri Aurobindo and said, “See what has happened! I have a funny sensation (Mother laughs) of the cells no longer being clustered together! They're going to scatter!” He looked at me, smiled and said, Not yet. And the effect vanished.But Shiva had indeed given me what I wanted!Not yet, Sri Aurobindo said.
No, the time wasn't ripe. It was too early, much too early.
                    - The Mother(Mother’s AgendaAugust 2, 1961)Link:

Friday, February 14, 2014

Sri Aurobindo and Jesus Christ



ISSN : 2277-7881
Prof. (Dr.) K. R. Rajani
Professor of Philosophy &
Director, Dr. DDCWS
Andhra University,
Visakhapatnam – 530 003.
Andhra Pradesh , India.
It is true that, Christianity has largely influenced the Neo-vedantist Sri
Aurobindo. The reason might be, he studied for 14 years (07-21years) at St. Paul’s
School and King’s College, Cambridge, England, lived and associated with Christians.
It is recorded that he was even baptized while at London. Many of his new
philosophical terms and ideas are taken from Christianity. The Holy Spirit,
Son of Man, Kingdom of God, Trinity, Collective Salvation are some of the Christian
concepts which serve as bedrock for Sri Aurobindo’s philosophical concepts like the
Descent of Spirit, Divine life upon earth, Brahmic Cousiousness, Supermind, the Ideal
of Human Unity and some of the other concepts.
The nature of Holy Spirit is explained in three ways in the Old Testament. i)
The Holy Spirit as an agent in creation (Gen 1: 2; Ps. 33:6; Eze 37:1-10) ii) The Holy
Spirit as a source of inspiration and power (evident in the stories of the Judges; /
kings and /prophets) (Israel’s leaders -from Moses to Joshua to the Judges, to David
to Solomon) iii) The Holy Spirit as God’s presence in the covenantal community,
(Eze 11: 14-21; 36:22-32)
In the New Testament, the Holy Spirit represents both the presence and activity
of the God and the continuing presence of Jesus Christ in the Church. It is also
described as a ‘Counselor’ who represents both divine presence and guidance for the
disciples. In Pauline thought, the Spirit makes people one ‘in Christ’ and empowers
them, not only for the mission of the Church, but also for the moral and ethical life
appropriate to those who understand themselves to be the people of the new age.
Sri Aurobindo maintained that, the Holy Spirit which descended on Jesus
Christ is the same spirit which is known as Brahmic or Higher Consciousness.
In his words “… the Holy Spirit, Pure Self, Brahmic Consciousness is that
which makes them one & that also in which they Communicate. For we hear of the
Holy Spirit descending upon Jesus & it is the same descent, which brings down
the powers of the higher consciousness into the simple humanity of the Apostles
(Sri Aurobindo, Essays on Gita, Vol-13, SABCL, Sri Aurobindo Ashram
Trust, Pondicherry, 1971, P-154). Sri Aurobindo viewed that the supramental
Consciousness (Holy Spirit) descends on the body, mind, life of man and transforms
him as divine being or superman. The Christian doctrine affirms that God has
descended into the world to deliver the humanity from Sin. This is the significance of

ISSN : 2277-7881
Jesus Christ’s birth and his suffering on cross. The descent of Holy Spirit will guide
the people to live according to the will of God. In structuring his concepts the descent,
supermind, and involution of spirit in matter Sri Aurobindo was influenced by the
Christian concept of Holy Spirit. His understanding of Holy spirit is nearer to
the Biblical scripture – “Do you not know that your body is a temple of Holy Spirit,
who is in you, whom you have received from God? You are not your own; you were
brought at a price. Therefore honor God with your body” (1 Cor. 6:19, 20, the
Holy Bible, New International Version, Zondervan Press. Michigan, USA ,P –1009)
Yes!‘The Holy Spirit is the mysterious power or presence of God in nature or with
individuals and communities, inspiring and empowering them with qualities they
would not otherwise possess’ (Harper’s Bible Dictionary (1996) & Paul J Achtemeier
(Ed) theological publication in India, Bangalore, P-401).
The Kingdom of God is another concept that has greatly influenced Sri
Aurobindo. The vision of ‘divine life upon earth or the collective perfection &
the ideal of human unity are the outcome of Christian influence on his thought.
Bible maintains different approaches to the existence of Kingdom God . It is a central
topic of apostolic approach. The main concern of apostles is to spread the good
news of the kingdom of God (Acts 8:12). Bible says: ‘Paul entered the synagogues
and spoke boldly there for three months, arguing persuasively about the Kingdom of
God’ (Acts. 19:8). St Paul writes extensively about it in many of his letters e.g.,
I cor: 6 ; 9; Gal 5: 21. To inherit the Kingdom of God in the future ( I cor : 6 : 9; Gal
5 : 21). He also hints that it might somehow be present in the life of Christian communities
(Rom. 14 : 17; Icor 4 : 20). It says those ‘in Christ’ are already new creatures (2 Cor
5 : 17). Paul wrote to Romans saying : For the Kingdom of God is not a matter
of eating and drinking, but of righteousness, peace and joy in the Holy Spirit because
any one who serves Christ in this way is pleasing to God and approved by men
(14 : 17, 18) and hence our question is what should be the approach to life? Paul
advices that let us therefore make every effort to do what leads to peace and to
mutual edification (Romans 14:19). For the Kingdom of God is not a matter of talk
but of Power (I cor 4 : 20), power which contains love and gentle spirit.
The author of the Revelation looked for the establishment of the Kingdom
of God on heaven & earth. Rev 11 : 15 says : “The Kingdom of World has become
the Kingdom of our Lord and of his Christ and will reign forever and ever”.
The Kingdom of God is within you (Luke 17:20)
Once, having been asked by the Phrisees when the kingdom of God
would come, Jesus replied, “The Kingdom of God does not come with your careful
observation nor will people say, here it is or there it is because the Kingdom of
God is within you. In Mark 9:1 Jesus said, I tell you the truth some who are
standing here will not taste death before they see the Kingdom of God come with

ISSN : 2277-7881
All these ideas about the Kingdom of God have greatly influenced Sri
Aurobindo’s concept of divine life upon earth. When someone asked M.P. Pandit, a
direct disciple of Sri Aurobindo ‘early in your speech you mentioned that Sri
Aurobindo incorporated some Christian thought, exactly what kind of Christian
thought does it incorporated? M.P. Pandit answered that, “I belive there is reference
in his thought of the Kingdom of God. Now the Kingdom of God Sri Aurobindo says,
is not somewhere there in the heaven, it is within us; it has to be exteriorized. Within us
there are states of felicity, states of purity, we have to dig in ourselves, link ourselves
with that and bring them out and actualize them in life. This is a key concept to
actualize the Kingdom of God” (M.P.Pandit, Sri Aurobindo on Education
consciousness” World Union Vol. XVIII, No, 10, World Union International, Pondicherry,
April, 1978, P 20).
Sri Aurobindo viewed that Kingdom of God does not exist anywhere in heaven
but right here upon the earth. He termed it as the ‘Divine life upon earth’. He does
mean that “Divine life in a material world implies necessarily a union of the two ends
of existence, the spiritual summit and the material base, it joins the heights and the
depths together. The spirit descends into matter and the material world with all its
lights and glories and powers and with them fills and transforms life in the material
world so that it becomes more & more divine, (Supramental Manifestation, Vol-16,
SABCL, Sri Aurobindo Ashram Trust, Pondicherry, 1471, P-5-6)
Almost the similar idea is expressed by the author of Revelation (Bible) saying:
“The Kingdom of the world has become the Kingdom of our Lord” (11:15) when the
people become more & more divine, without the worldy wickedness, such as ‘Neither
the sexually immortal nor idolaters nor adulterers nor male prostitutes nor homosexual
offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will
inherit the Kingdom of God’(I cor 6:9,10). The human must be washed from all these
sins, sanctified and justified in the name of the Lord Jesus Christ and by the Spirit of
our God. In Sri Aurobindo’s words : ‘the law of sin & virtue ceases for us when the
son of God shines upon the soul in truth and love with its unveiled splendour (the Hour
of God, Vol-17, Sri Aurobindo Ashram Trust, Pondicherry, 1972, p-79). Thus he
accepted that “Christ came to the world to purify” (the Hour of God, Vol – 17, P-99)
and the ‘doctrine of son of man on the cross acquires a new significance and man
himself becomes the Christ of the universe’. He continued to say “it was the knowledge
of good and evil that brought grief and sin into the world; when that knowledge is
surmounted, man will rise above grief and sin. Before he ate the forbidden fruit, he
had the innocence of the animal. When he shall cease to eat it, he will have the
innocence of God” (Essays on Gita, Vol. 13, P-154).
Sri Aurobindo also compares the doctrine of Trinity with Hindu Scriptures.

ISSN : 2277-7881
In Trinity “ the father is above in the inner Heaven, the son or the Supreme Prakriti
becomes Jiva of the Gita, descends as divine Man upon earth, in the mortal
body; the Holy Spiri, Pure Self, Brahmic consciousness is that which makes them one
and that also in which they Communicate”. (Essays on Gita, Vol- 13, P-154)
Sri Aurobindo’s neo-Vedantic formula is that – spirit is (becomes) matter and
matter is (becomes) spirit, which is similar with Einstein’s scientific theory E=mc2.
Thus Sri Aurobindo has synthesized the fundamental doctrines of two major religions
and arrived to a harmonious platform to exist peacefully with other religious groups.
• Holy Bible, New International Version, Zondervan Press, Michigan,USA.
• Paul J. Achtemier (Ed.) Harper’s Bible Dictionary, Theological Pub,Bangalore.
• Sri Aurobindo, (1971) Essays on Gita, Vol-13, SABCL:Sri Aurobindo Ashram
Trust, Pondichery.
• Pandit, M.P. (1978) World Union Vol. XVIII, World Union International: Sri
Aurobindo Ashram Trust, Pondichery.
• Sri Aurobindo, ( 1971) Supramental Manifestation, Vol-16, SABCL: Sri
Aurobindo Ashram Trust, Pondichery.
• Sri Aurobindo, (1972) The Hour of God, Vol-17, SABCL: Sri Aurobindo
Ashram Trust, Pondichery.

* * *                                                                                                                                 * * *                                                                                                                       

Sri Aurobindo and the Mother   

Religion and Fanaticism
That is why religions are always mistaken—always—because they want to standardise the expression of an experience and impose it on everyone as an irrefutable truth. The experience was true, complete in itself, convincing—for the one who had it. The formulation he made of it was excellent—for himself. But to want to impose it on others is a fundamental error which has altogether disastrous consequences, always, which always leads far, very far from the Truth.
That is why all the religions, however beautiful they may be, have always led man to the worst excesses. All the crimes, the horrors perpetrated in the name of religion are among the darkest stains on human history, and simply because of this little initial error: wanting what is true for one individual to be true for the mass or collectivity.—From a talk by the Mother cited in All India Magazine, November 2001

* * *
Religions are based on creeds which are spiritual experiences brought down to a level where they become more easy to grasp, but at the cost of their integral purity and truth. The time of religions is over. We have entered the age of universal spirituality, of spiritual experience in its initial purity.—From a talk by the Mother cited in All India Magazine, November 2001
                                                                       * * *
There is nothing noble besides in fanaticism—there is no nobility of motive, though there may be a fierce enthusiasm of motive. Religious fanaticism is something psychologically low-born and ignorant—and usually in its action fierce, cruel and base.—From a letter by Sri Aurobindo, Letters on Yoga, p. 490
                                                                        * * *
... You say that you ask only for the Truth and yet you speak like a narrow and ignorant fanatic who refuses to believe in anything but the religion in which he was born. All fanaticism is false, because it is a contradiction of the very nature of God and of Truth.—From a letter by Sri Aurobindo, On Himself, pp. 483–84

Wednesday, February 5, 2014

Transformation of Sri Aurobindo and the Mother's Body Cells


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

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

                                                                                            - The Mother

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

*                               *                                 *

                                                                        - The Mother                                                                                          (The Supreme by Mona Sarkar, pp. 54-56) 

*                                *                                   *

An impatient cleansing is taking place in earth’s consciousness, and it is this which is felt as the great supramental deluge. But out of this, the true earth and the real man shall be reborn. There shall be the reversal of conditions here, on the earth. Surely: “It would seem to be the onrush of the new species, the new creation, or at any rate a new creation.…How long will it take to reach a concrete, visible and organized realization? I don’t know.” (Mother’s Agenda, Institut de Recherches Évolutives, Paris, 1995, p. 227 [translation])

*                              *                              *

In fact that is what the Mother had asked the Lord when she had completed the task of bringing down the supramental light:

My Lord, what Thou hast wanted me to do I have done. The gates of the Supramental have been thrown open and the Supramental Consciousness, Light and Force are flooding the earth … Now that the supramental is there — for of that I am absolutely certain even if I am the only one upon earth to be aware of it — is it that the mission of this form is ended and that another form is to take up the work in its place?
(CWM 13, pp. 57–58)

Then the Mother gets a reply from the Lord: If you cannot do it, no other body upon earth can do it. (CWM 13, p. 57)

The Mother did it for seventeen years:

It is a delightful work I am engaged in, constantly, night and day … I take up one cell (Mother makes a gesture with Her fingers), it is a very small cell, like this, microscopic, which one cannot see with the naked eye, but I possess that power and that vision. Like this, I take up one tiny little cell and I open it to the transforming light of the Divine Consciousness … These cells vibrate and radiate with a resplendent consciousness. The ones that are ready, I collect them and keep them aside and I observe the difference between those that are ready and the ones that I have not touched; … In the old cells … there is only a faint glow, a spark of the Divine, whereas in the cells that are charged with the Supramental Consciousness, there is the perception of the Ananda of the soul, the soul of Matter which is awakening after thousands of years from its torpor of inconscience.
(Mona Sarkar, The Supreme, Sri Aurobindo Ashram, Pondicherry, 2001, pp. 41–42)

*                                *                                *

… Yet, there remains a problem which must be solved. How all this work that I have done on my body … this work of transformation of matter, (gesture) even of this body … how to perpetuate this movement in the terrestrial existence so that the nucleus of a new race can take root?
(Mona Sarkar, The Supreme, Sri Aurobindo Ashram, Pondicherry, 2001, p. 52)

How could we (if at all) be useful in this process of rooting the new race? Is it possible at all? Perhaps if we think and ponder over all the concepts and ideas about the Supermind, we will get confused and may even abandon the idea of collaborating in this grand attempt. So, the Mother advised:

Leave everything to me and abandon yourself in the current and you shall be guided. It is evident that the purpose of my descending here on earth, for the transformation of the body and eventually of the earth, by the transforming action of the Supramental, would be accomplished …
(Mona Sarkar, The Supreme, Sri Aurobindo Ashram, Pondicherry, 2001, p. 53) 

 *                               *                                *

When in your heart and thought you will make no difference between Sri Aurobindo and me, when to think of Sri Aurobindo will be to think of me and to think of me will mean to think of Sri Aurobindo inevitably, when to see one will mean inevitably to see other, like one and same Person, — then you will know that you begin to be open to the supramental force and consciousness. (CWM 13, p. 32)

                                                                           - The Mother