Crucial moment

"We know from experience

 that if you keep on praying in this manner,

 that if you practise the 'Prayer of Jesus' with attention,

 the whole host of virtues will come to you:

 love, joy, and peace."

- Nicephoros the Solitary -

The Earth is going through a transition in which more powerful and pure cosmic energies start to permeate it and to cast aside negative forces that have been established here for thousands of years.
 

Consciously or subconsciously we all know what this transition is about and we immediately foresee something that will transform the entire surface of the planet. Some feel tension, fear or depression by watching old values decay. Above all in metropolis, the decadence of the foundations of this civilization assume great proportions, ruining the mood, the harmony and the balance, impeding that peace may take place among all living beings in within each of us. 

It is however possible to face this planetary transition in an intelligent manner, not as a victim, but as a collaborator of the superior, radiant and luminous energies that start being introduced. For that, we should bear in mind that thoughts and emotions are generally immersed in this contaminated collective field of tension and conflict and are therefore, not to be trusted. 

The first step is to become aware that there is deep inside our own being a recess which is above the regular thoughts and emotions, a recess of stable harmony, which is not disturbed by any external situation. All what we must do is to aspire to contact and to identify with this recess. 

The second step is not to allow inertia to take over our being. The tension and depression that weaken the body from energies, the so-called etheric body, which, when not vitalized, it may lead one to apathy. It is crucial to make right use of will and to engage in evolutionary activities. Those who are going through assails of disorganized psychic forces or who may have been disturbed by shock or losses should not isolate themselves, nor should they confirm this state. Instead, they should seek activities that can benefit others. 

Hygiene, order and harmony in oneself and in the environment are more important that one might think, as they avoid the access to a state of chaos. To keep these things is a sort of preventive, prophylactic measure, that should not be taken lightly, since the conflictive forces from the psychic levels are sustained from these disharmonies. Besides, when faced with emotional or mental instabilities, the relationship with food gets destabilized: one can start to overeat, in an attempt to compensate for the lack of energy – what will not be a solution, since its cause is not physical – or one can lose appetite, due to apathy and lack of interest for life. In any circumstance, simple meals, without excessive condiments, contribute to the regularization of the organic rhythms. 

It is also crucial to always keep a certain independence towards ideas and opinions from the surroundings, which generally only generate confusion. One example here is the anxiety that ensues by the belief that the body's health will be harmed when one does not sleep well. If one is bot able to sleep, instead of being taken by this anxiety or anguish, he could use creatively his time, doing some useful task and this way, trying to get the mental activity disciplined. When this mental activity is disordered, it is the main cause of insomnia. 

A powerful help in the reestablishment of balance is to listen to inspired musical pieces. Works of elevated quality are able to reorganize one's energies and they can be healing, as well as good texts. 

These are preliminary suggestions for living in inner peace and with wisdom at this period. When someone adopts them with determination, he/she can channel and irradiate the energies of the coming times in a world which is currently disoriented. 

At last, faith, self-discipline and absence of mental speculations lead to the contact with inner life, encounter this that cannot be postponed in the present times.

-Trigueirinho- 

(translated from texts of Trigueirinho)

The Supreme Discovery

The Supreme Discovery

Integral Yoga Literature - By the Mother
Selections from the Collected of the Mother
from Volume 2, Words of Long Ago

COPYRIGHT NOTICE:
The contents of this document are copyright 1976, Sri Aurobindo Ashram Trust, Pondicherry, India. You may make a digital copy or printout of this text for your personal, non-commercial use under the condition that you copy this document without modifications and in its entirety, including this copyright notice.

The Supreme Discovery

If we want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.

Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.

This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.

The Self of each one and the great universal Self are one.

Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?

The ancient traditions rightly said:
"Our origin and ourselves, our God and ourselves are one."

And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.

Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.

For how could he know anything of the origin until he becomes conscious of this origin in himself?
It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."

That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."

When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.

That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.

Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.

The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.

In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being. But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.

But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows! On this a sage has said:
"I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature'."

Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.

This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.

What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination Ä what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?

For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.

How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.

To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.

Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.

You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruelest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.

But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace. You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.

And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!

Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!

Do you not know this, that the most sublime forces of the vests seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!

If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.

You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!

You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.

You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.

Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.

And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.

Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.

Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!

Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.

That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!

In truth, in truth, in humiliation lies the cradle of glory!

28 April 1912

The Mother - The Virtues

The Virtues 

Integral Yoga Literature - By the Mother
Selections from the Collected of the Mother
from Volume 2, Words of Long Ago

COPYRIGHT NOTICE:
The contents of this document are copyright 1976, Sri Aurobindo Ashram Trust, Pondicherry, India. You may make a digital copy or printout of this text for your personal, non-commercial use under the condition that you copy this document without modifications and in its entirety, including this copyright notice.

The Virtues

(A tale for young and old)

Once upon a time there was a splendid palace, in the heart of which lay a secret sanctuary, whose threshold no being had ever crossed. Furthermore, even its outermost galleries were almost inaccessible to mortals, for the palace stood on a very high cloud, and very few, in any age, could find the way to it.

It was the palace of Truth.

One day a festival was held there, not for men but for very different beings, gods and goddesses great and small, who on earth are honoured by the name of Virtues.

The vestibule of the palace was a great hall, where the walls, the floor, the ceiling, luminous in themselves, were resplendent with a myriad glittering fires.

It was the Hall of Intelligence. Near to the ground, the light was very soft and had a beautiful deep sapphire hue, but it became gradually clearer towards the ceiling, from which girandoles of diamonds hung like chandeliers, their myriad facets shooting dazzling rays.

The Virtues came separately, but soon formed congenial groups, full of joy to find themselves for once at least together, for they are usually so widely scattered throughout the world and the worlds, so isolated amid so many alien beings.

Sincerity reigned over the festival. She was dressed in a transparent robe, like clear water, and held in her hand a cube of purest crystal, through which things can be seen as they really are, far different from what they usually seem, for there their image is reflected without distortion.

Near to her, like two faithful guardians, stood Humility, at once respectful and proud, and Courage, lofty-browed, clear-eyed, his lips firm and smiling, with a calm and resolute air.

Close beside Courage, her hand in his, stood a woman, completely veiled, of whom nothing could be seen but her searching eyes, shining through her veils. It was Prudence.

Among them all, coming and going from one to another and yet seeming always to remain near to each one, Charity, at once vigilant and calm, active and yet discrete, left behind her as she passed through the groups a trail of soft white light. The light that she spreads and softens comes to her, through a radiance so subtle that it is invisible to most eyes, from her closest friend, her inseparable companion, her twin sister, Justice.

And around Charity thronged a shining escort, Kindness, Patience, Gentleness, Solicitude, and many others.

All of them are there, or so at least they think.

But then suddenly, at the golden threshold, a newcomer appears.

With great reluctance the guards, set to watch the gates, have agreed to admit her. Never before had they seen her, and there was nothing in her appearance to impress them.

She was indeed very young and slight, and the white dress which she wore was very simple, almost poor. She takes a few steps forward with a shy, embarrassed air. Then, apparently ill at ease to find herself in such a large and brilliant company, she pauses, not knowing towards whom she should go.

After a brief exchange with her companions, Prudence steps forward at their request and goes towards the stranger. Then, after clearing her throat, as people do when they are embarrassed, to give herself a moment to reflect, she turns to her and says:
"We who are gathered here and who all know each other by our names and our merits, are surprised at your coming, for you appear to be a stranger to us, or at least we do not seem to have ever seen you before. Would you be so kind as to tell us who you are?"

Then the newcomer replied with a sigh:
"Alas! I am not surprised that I appear to be a stranger in this palace, for I am so rarely invited anywhere.

"My name is Gratitude."
1904

Seeds of a New Life

"Sea waves come and go, but the ocean remains."

Seeds of a New Life

"… when violence and conflicts assail most cities around the world, it is our duty to create in our inner self and in our environment an appropriate field for the seeds of a new way of life. Those who sincerely work for this to take place need to know that all what they perform, internally or externally must have as purpose to build the coming age or to aid its expression. May they seek to succeed, without fearing failure. Those who refrain themselves with fear cannot do anything worthy. Those who grieve losses may still need to overcome their own ambition.

Consciousness subsists beyond time, history and material life; it is free to fly towards its Dwelling. We must know that the new does not lay on what we expect, but in the reality of the depths that from the inner being comes out every instant if we are receptive, watchful and fearless.

If we grow aware of the infinity of situations that converge to the idea that superior life is currently our only option, if we understand that everything happens in order to lead us to states of consciousness still unseen, where conflicts do not exist, we will see great deal of the Plan of the Evolution that has been sketched for this world to take place.

We find ourselves facing the prospect of living in times of glory, even amidst the chaos that spreads around the Earth. A true brotherhood, formed in superior levels of existence, can already show itself, when merely human relationships no longer fulfill our aspirations.

Sea waves come and go, but the ocean remains.”

(from a lecture by Trigueirinho)

Message from Amhaj

Message from Amhaj

(formerly known as Master Morya)

"A new portal has been opened up to the communication and the coming of a brotherhood for this planet. A delicate point of this process of contact is the observance for the contact channels to remain clean, organised and sealed, not allowing the entrance of other forces.

What is expected from those who are conscious is that they maintain their own personal vibration and the vibration of their surroundings in the highest level as possible. This is so because the contact with the hierarchies may be intensified at these last moments of planetary rescue and redemption. The forces of dissuasion will do all they can to affect us, not only individually but also as group, in the following points:

disunion
presumption
competition
pride
indolence
mistrust
doubt

Each of us, at every moment experience a weaker point. But we must bear in mind that we are not alone, and that the evolution of the work depends on the resilience of each one of us. Get united in the search for what is rightful and do not let yourself to be taken as a leaf in the wind. You are part of a large tree. Do not forget that. The Mother Figtree embraces everyone of its children. Whoever has legs, walk on and do not even think in looking behind. We will be together in the construction of this new planet."

 (from a text by Amhaj)

Hare Krishna Mantra

Hare Krishna Mantra

"The Hare Krishna mantra is a chant meant for enhancing consciousness to the greatest possible degree.

Chanting the Hare Krishna mantra can give peace, happiness, God realization, freedom from repeated birth and death, and total self-fulfillment. Also known as the maha-mantra—great chant—it consists of three Sanskrit names of the Supreme Being; "Hare," "Krishna," and "Rama."

The mantra is most commonly translated as, "O Lord, O Energy of the Lord, please engage me in Your service."

It was popularized in the sixteenth century by Chaitanya Mahaprabhu, and spread worldwide in the late twentieth century by Srila Prabhupada.


Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare   (Pronunciation: ha-RAY, KRISH-na, RA-ma (rhymes with "drama")

Read More"

from the website: Krishna.com

The Mother - Essay

Essay in "The Mother"

(The four Powers of the Mother)

[Summary :
- 3 ways to be aware of the Mother: Transcendent Shakti - Universal Mahashakti - Mahashakti of the world of Ignorance
- The 4 aspects: Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati
- Other great Personalities (Ananda)
- Advice for personal transformation
- The supramental change and the Mother's power ]

The four Powers of the Mother are four of her outstanding Personalities, portions and embodiments of her divinity through whom she acts on her creatures, orders and harmonises her creations in the worlds and directs working out of her thousand forces.

For the Mother is one but she comes before us with differing aspects; many are her power and personalities, many her emanations and Vibhutis that do her work in the universe.

The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence.

The Mother is the consciousness and force of the Supreme and far above all she creates. But something of her ways can be seen and felt through her embodiments and the more seizable because more defined and limited temperament and action of the goddess forms in whom she consents to be manifest to her creatures.

There are three ways of being the Mother of which you can become aware when you enter into touch of oneness with the Conscious Force that upholds us and the universe.

- Transcendent, the original supreme Shakti, she stands above the worlds and links the creation to the ever unmanifest mystery of the Supreme.

- Universal, the cosmic Mahashakti, she creates all these beings and contains and enters, supports and conducts all these million processes and forces.

- Individual, she embodies the power of these two vaster ways of her existence, makes them living and near to us and mediates between human personality and the divine Nature.

The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine.

Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.

The Supreme is manifest in her for ever as the everlasting Sachchidananda, manifested through her in the worlds, as the one dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in the Worlds and the Planes and the Gods and their Energies and figured because of her as all that is in the known worlds and in unknown others.

All is her play with the Supreme; all is her manifestation of the mysteries of the Eternal, the miracles of the Infinite. All is she, for all are parcel and portion of the divine Conscious-Force.

Nothing can be here or elsewhere but what she decides and the Supreme sanctions; nothing can take shape except what she moved by the Supreme perceives and forms after casting into seed in her creating Ananda.

The Mahashakti, the universal Mother works out whatever is transmitted by the Supreme and enters into the worlds that she has made; her presence fills and supports then with the divine spirit and the divine all-sustaining force and delight without which they could not exist.

That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life.

Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother.

Each is something that she has in her vision, gathered into her heart of beauty and power and created in her Ananda.

But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands unveiled eternal Power.

All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of the supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process.

There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda.

But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from her source, of which the earth is a significant centre and its evolution a crucial process.

This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.

The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit.

Determining all that shall be done in the universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there above the Gods and all her Powers and Personalities are put in front of her for the action and she sends down emanations of them into these lower worlds to intervene, to govern, to battle and conquer, to lead and turn their cycles, to direct the total and individual lines of their forces.

These Emanations are the various divine forms and personalities through which men have worshipped her under different names throughout the ages.

But also she prepares and shapes through these Powers and their emanations the minds and bodies of her Vibhuthis, even as she prepares and shapes minds and bodies for the Vibhuthis of the Ishwara, that she may manifest in the physical world and in the disguise of the human consciousness some ray of her power and quality and presence.

All the scenes of the earth play have been like a drama arranged and planned and staged by her with the cosmic Gods for her assistants and herself as a veiled actor.

The Mother not only governs all from above but she descends into this lesser triple universe.

Impersonally, all things here, even the movements of Ignorance, are herself on veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance.

But personally too she has stooped to descend here into the darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda.

In her deep and greater love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of Darkness and the Falsehood, borne to pass through the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life.

This is the great sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.

Four great Aspects of the Mother, four of her leading Powers and Personalities have stood in front in her guidance of this Universe and in her dealings with the terrestrial play.

- One is her personality of calm wideness and comprehending wisdom and tranquil benignity, inexhaustible compassion and sovereign and surpassing majesty and all ruling greatness.

- Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.

- A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and her captivating grace.
- The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.

Wisdom, Strength, Harmony, Perfection are the several attributes and it is these powers that they bring with them to the world, manifest in a human disguise in their Vibhuthis and shall found in the divine degree of their ascension in those who can open their earthly nature to the direct and living influence of the Mother.

To the four we give the four great names, Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati.

Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them.

For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces.

Tranquil is she and wonderful, great and calm for ever.

Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be.

A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power.

Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them.

Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness.

To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness.

In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance and perish.

For she is above all, bound by nothing, attached to nothing in the universe.

Yet she has more than any other the heart of the universal Mother.

For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace.

But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.

Mahakali is of another nature.

Not of wideness but of height, not wisdom but force and strength are her peculiar power.
There is in her a overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle.

All her divinity leaps out in a splendour of tempestuous action; she is therefore swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything, before it.

Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle.

Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourage.

Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer.

The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali.

Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour.

For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness.

When she is allowed to intervene in her strength , then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker.

If her anger is dreadful to the hostile and the vehemence of her pressure painful to the weak and timid, she is loved and worshipped by the great, the strong and the noble; for they feel that her blows beat what is rebellious in their material into strength and perfect truth, hammer straight what is wry and perverse and expel what is impure or defective.

But for her what is done in a day might have taken centuries; without her Ananda might be wide and grave or soft and sweet and beautiful but would lose the flaming joy of its most absolute intensities.
To knowledge she gives a conquering might, brings to beauty and harmony a high and mounting movement and imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way.

Nothing can satisfy her that falls short of the supreme ecstasies, the highest heights, the noblest aims, the largest vistas.

Therefore with her is the victorious force of the Divine and it is by grace of her fire and passion and speed if he great achievement can be done now than hereafter.

Wisdom and Force are not the only manifestations of the supreme Mother; there is a subtler mystery of her nature and without it Wisdom and Force would be incompetable things and without it perfection would not be perfect.

Above them is the miracle of eternal beauty, an unseizable secret of divine harmonies, the compelling magic of an irresistible universal charm and attraction that draws and holds things and forces and beings together and obliges them to meet and unite that a hidden Ananda may play from behind the veil and make of them its rhythms and its figures.

This is the power of Mahalakshmi and there is no aspect of the Divine Shakti more attractive to the heart of the embodied beings.

Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.

For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.

Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
And yet it is not easy to meet the demand of this enchanting Power or to keep her presence.

Harmony and beauty of the mind and soul, harmony and beauty of the thoughts and feelings, harmony and beauty in every outward act and movement, harmony and beauty of the life and surroundings, this is the demand of Mahalakshmi.

Where there is affinity to the rhythms of the secret world-bliss and response to the call of the All-Beautiful and concord and unity and the glad flow of many lives turned towards the Divine, in that atmosphere she consents to abide.

But all that is ugly and mean and base, all that is poor and sordid and squalid, all that is brutal and coarse repels her advent.

Where love and beauty are not or are reluctant to be born, she does not come; where they are mixed and disfigured with baser things, she turns soon to depart or cares little to pour her riches.

If she finds herself in men's hearts surrounded with selfishness and hatred and jealousy and malignance and envy and strife, if treachery and greed and ingratitude are mixed in the sacred chalice, if grossness of passion and unrefined desire degrade devotion, in such hearts the gracious and beautiful Goddess will not linger.

A divine disgust seizes upon her and she withdraws, for she is not one who insists or strives; or, veiling her face, she waits for this bitter and poisonous devil's stuff to be rejected and disappear before she will found anew her happy influence.

Ascetic bareness and harshness are nor to her not the suppression of the heart's deeper emotions and the rigid repression of the soul's and the life's parts of beauty.

For it is through love and beauty that she lays on men the yoke of the Divine.

Life is turned in her supreme creations into a rich work of celestial art and all existence into a poem of sacred delight; the world's riches are brought together and concerted for a supreme order and even the simplest and commonest things are made wonderful by her intuition of unity and the breath of her spirit.

Admitted to the heart she lifts wisdom to pinnacles of wonder and reveals to it the mystic secrets of the ecstasy that surpassed all knowledge, meets devotion with the passionate attraction of the Divine, teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure and casts on perfection the charm that makes it endure for ever.

Mahasaraswati is the Mother's Power of Work and her spirit of perfection and order.

The youngest of the Four, she is the most skillful in executive faculty and the nearest to physical Nature.

Maheswari lays down the large lines of the world-forces, Mahakali drives their energy and impetus, Mahalakshmi discovers their rhythms and measures, but Mahasaraswati presides over their detail of organization and execution, relation of parts and effective combination of forces and unfailing exactitude of result and fulfilment.

The science and craft and technique of things are Mahasaraswati's province. Always she holds in her nature and can give to those whom she has chosen the intimate and precise knowledge, the subtlety and patience, the accuracy of intuitive mind and conscious hand and discerning eye of the perfect worker.

This Power is the strong, the tireless, the careful and efficient builder, organiser, administrator, technician, artisan and classifier of the worlds.

When she takes up the transformation and new building of the nature, her action is laborious and minute and often seems to our impatience slow and interminable, but it is persistent, integral and flawless.

For the will in her works is scrupulous, unsleeping, indefatigable; leaning over us she notes and touches every little detail, finds out every minute defect, gap, twist or incompleteness, considers and weighs accurately all that has been done and all that remains still to be done and all that remains still to be done hereafter.

Nothing is too small or apparently trivial for her attention; nothing however impalpable or disguised or latent can escape her.

Moulding and remoulding she labours each part till it has attained its true form, is put in its exact place in the whole and fulfils its precise purpose.

In her constant and diligent arrangement and rearrangement of things her eye is on all needs at once and the way to meet them and her intuition knows what is to be chosen and what rejected and successfully determines the right instrument, the right time, the right conditions and the right process.
Carelessness and negligence and indolence she abhors; all scamped and hasty and shuffling work, all clumsiness and 'à peu près' and misfire, all false adaptation and misuse of instruments and faculties and leaving of things undone or half done is offensive and foreign to her temper.

When her work is finished, nothing has been forgotten, no part has been misplaced or omitted or left in a faulty condition; all is solid, accurate, complete, admirable.

Nothing short of a perfect perfection satisfies her and she is ready to face an eternity of toil if that is needed for the fullness of her creation.

Therefore of all the Mother's powers she is the most long-suffering with man and his thousand imperfections.

Kind, smiling, close and helpful, not easily turned away or discouraged, insistent even after repeated failure, her hand sustains our every step on condition that we are single in our will and straightforward and sincere; for a double mind she will not tolerate and her revealing irony is merciless to drama and histrionics and self-deceit and pretence.

A mother to our wants, a friend in our difficulties, a persistent and tranquil counsellor and mentor, chasing away with her radiant smile the clouds of gloom and fretfulness and depression, reminding always of the ever-present help, pointing to the eternal sunshine, she is firm, quiet and persevering in the deep and continuous urge that drives is towards the integrality of the higher nature.

All the work of the other Powers leans on her for its completeness; for she assures the material foundation, elaborates the stuff of detail and erects and rivets the armour of the structure.

There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit.

There are among them Presences indispensable for the supramental realisation,
- most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and lowest abysses of Matter, the Ananda that holds the key of a wonderful divine Life and even now supports from its secrecies the work of all the other Powers of the universe.

But human nature bounded, egoistic and obscure is inapt to receive these great Presences or to support their mighty action.

Only when the Four have founded their harmony and freedom of movement in the transformed mind and life and body, can those other rarer Powers manifest in the earth movement and the supramental action becomes possible.

For when her Personalities are all gathered in her and manifested and their separate working has been turned into a harmonious unity and they rise in her to the supramental godheads, then is the Mother revealed as the supramental Mahashakti and brings pouring down her luminous transcendences from their ineffable ether.

Then can human nature change because all the elemental lines of the supramental Truth-consciousness and Truth-force are strung together and the harp of life is fitted for the rhythms of the Eternal.

If you desire this transformation, put yourself in the hands of the Mother and her Powers without cavil or resistance and let her do unhindered her work within you.
Three things you must have,
- consciousness,
- plasticity and
- unreserved surrender.

For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her.

All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber.

The unreserved surrender of your inner and outer being will bring this plasticity into all the parts of your nature; consciousness will awaken everywhere in you by constant openness to the Wisdom and Light, the Force, the Harmony and Beauty, the Perfection that come flowing down from above.

Even the body will awake and unite at last its consciousness subliminal no longer to the supramental superconscious Force, feel all her powers permeating from above and below and around it and thrill to a supreme Love and Ananda.

But be on your guard and do not try to understand and judge the Divine Mother by your little earthly mind that loves to subject even the things that are beyond it to its own norms and standards, its narrow reasonings and erring impressions, its bottomless aggressive ignorance and its petty self-confident knowledge.

The human mind shut in the prison of its half-lit obscurity cannot follow the many-sided freedom of the steps of the Divine Shakti.

The rapidity and complexity of her vision and action outrun its stumbling comprehension; the measures of her movement are not its measures.

Bewildered by the swift alteration of her many different personalities, her making of rhythms and her breaking of rhythms, her accelerations of speed and her retardations, her varied ways of dealing with the problem, of one and anther, her taking up and dropping now of this line and now of that one and her gathering of them together, it will not recognise the way of the Supreme Power when it is circling and sweeping upwards through the maze of the Ignorance to a supernal Light.

Open rather your soul to her and be content to feel her with the psychic nature and see her with the psychic vision that alone make a straight response to the Truth.

Then the Mother herself will enlighten by their psychic elements your mind and heart and life and physical consciousness and reveal to them too her ways and her nature.

Avoid also the error of the ignorant mind's demand on the Divine Power to act always according to our crude surface notions of omniscience and omnipotence.

For our mind clamours to be impressed at every turn by miraculous power and easy success and dazzling splendour; otherwise it cannot believe that there is the Divine.

The Mother is dealing with the Ignorance in the fields of the Ignorance; she has descended there and is not all above.

Partly she unveils her knowledge and her power, often holds them back from her instruments and personalities and follows that she may transform them the way of the seeking mind, the way of the aspiring psychic, the way of the battling vital, the way of the imprisoned and suffering physical nature.

There are conditions that have been laid down by a Supreme Will, there are many tangled knots that have to be loosened and cannot be cut abruptly asunder.

The Asura and Rakshasa hold this evolving earthly nature and have to be met and conquered on their own terms in their own long-conquered fief and province; the human in us has to be led and prepared to transcend its limits and is too weak and obscure to be lifted up suddenly to a form far beyond it.

The Divine Consciousness and Force are there and do at each moment the thing that is needed in the conditions of the labour, take always the step that is decreed and shape in the midst of imperfection the perfection that is to come.

But only when the supermind has descended in you she can deal directly as the supramental Shakti with supramental natures.

If you follow your mind, it will not recognise the Mother even when she is manifest before you.
Follow your soul and not your mind, your soul that answers to the Truth, not your mind that leaps at appearances; trust the Divine Power and she will free the godlike elements in you and shape all into an expression of Divine Nature.

The supramental change is the thing decreed and inevitable in the evolution of the earth-consciousness; for its upward ascent is not ended and mind is not its last summit.

But the change may arrive, take form and endure, there is needed the call from below with a will to recognise and not deny the Light when it comes, and there is needed the sanction of the Supreme from above.

The power that mediates between the sanction and the call is the presence and power of the Divine Mother.

The Mother's power and not any human endeavour and tapasya can alone rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal's Ananda.

Sri Aurobindo

In SABCL, volume 25, "The Mother and Letters on the Mother" (pages 19-41)
The Mother has commented that text in 3 talks:
on August 11, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 273-281
on August 18, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 282-290
on August 25, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 291-304
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA

The Mother - Fifth Letter

Fifth letter in "The Mother"

(The true doer of divine works)

If you want to be a true doer of divine works, your first aim must be to totally free from all desire and self-regarding ego.

All your life must be an offering and a sacrifice to the Supreme; your only object in action shall be to serve, to receive, to fulfill, to become a manifesting instrument of the Divine Shakti in her works.

You must grow in the divine consciousness till there is no difference between your will and hers, no motive except her impulsion in you, no action that is not her conscious action in you and through you.
Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake.

Even if the idea of the separate worker is strong in you and you feel that it is you who do the act, yet it must be done for her.

All stress of egoistic choice, all hankering after personal profit, all stipulation of self-regarding desire must be extirpated from the nature.

There must be no demand for fruit and no seeking for reward; the only fruit for you is the pleasure of the Divine Mother and the fulfilment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss.

The joy of service and the joy of inner growth through works is the sufficient recompense of the selfless worker.

But a time will come when you are more and more of the instrument and not the worker.
For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result.

And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe.

There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering and ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.
While this transformation is being done it is more than ever necessary to keep yourself free from all taint of the perversions of the ego.

Let no demand or insistence creep in to stain the purity of the self-giving and the sacrifice.
There must be no attachment to the work or the result, no laying down of conditions, no claim to possess the Power that should possess you, no pride of the instrument, no vanity or arrogance.
Nothing in the mind or in the vital or physical parts should be suffered to distort to its own use or seize for its own personal and separate satisfaction the greatness of the forces that are acting through you.

Let your faith, your sincerity, your purity of aspiration be absolute and pervasive of all planes and layers of the being; then every disturbing element and distorting influence will progressively fall away from your nature.

The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself no longer to be another and separate being, instrument, servant or worker but truly a child and eternal portion of her consciousness and force.

Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your every breathing or moving come from her and are hers.
You will know and see and feel that you are a person and power formed out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, Ananda of her Ananda.

When this condition is entire and her supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.

August 19, 1927

Sri Aurobindo
Mira
(The original letter has both signatures)

In SABCL, volume 25, "The Mother and Letters on the Mother" (pages 11-14)
The Mother has commented that text
on August 4, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 266-272
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA

The Mother - Fourth Letter

Fourth letter in "The Mother"

(Money)

Money is a sign of universal force, and this force in its manifestation on earth works on the vital and physical planes and is indispensable to the fullness of outer life.
In its origin and its true action it belongs to the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose.
This is indeed one of the three forces - power, wealth, sex - that have the strongest attraction for the human ego and the Asura and are most generally misheld and misused by those who retain them.
The seekers or keepers of wealth are more often possessed rather than its possessors; few escape entirely a distorting influence stamped on it by its long seizure and perversion by the Asura.
For this reason most spiritual disciplines insist on complete self-control, detachment and renunciation of all bondage to wealth and of all personal and egoistic desire for its possession. Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition.
But this is an error; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs and use it divinely for the divine life is the supramental way for the Sadhaka.
You must neither turn with an ascetic shrinking from the money power, the means it gives and the object it brings, nor cherish a rajasic attachment to them or a spirit of enslaving self-indulgence in their gratifications.
Regard wealth simply as a power to be won back for the Mother and placed at her service.
All wealth belongs to the Divine and those who hold it as trustees, not possessors. It is with them today, tomorrow it may be elsewhere. All depends on the way they discharge their trust while it is with them, in what spirit, with what consciousness in their use of it, to what purpose.
In your personal use of money look on all you have or get or bring as the Mother's.
Make no demand but accept what you receive from her and use it for the purposes for which it is given to you.
Be entirely selfless, entirely scrupulous, exact, careful in detail, a good trustee; always consider that it is her possessions and not your own that you are handling.
On the other hand, what you receive for her, lay religiously before her; turn nothing to your own or anybody else's purpose.
Do not look up to men because of their riches or allow yourself to be impressed by the show, the power of influence.
When you ask for the Mother, you must feel that it is she who is demanding through you a very little of what belongs to her and the man from whom you ask will be judged by his response.
If you are free from money-taint but without any ascetic withdrawal, you will have greater power to command the money for the divine work.
Equality of mind, absence of demand and the full dedication of all you possess and receive and all your power of acquisition to the Divine Shakti and her work are the signs of this freedom.
Any perturbation of mind with regard to money and its use, any claim, any grudging is a sure index of some imperfection or bondage.
The ideal Sadhaka in this kind is one who if required to live poorly can so live and no sense of want will affect him or interfere with the full inner play of the divine consciousness, and if he is required to live richly, can so live and never for a moment fall into desire or attachment to his wealth or to the things that he uses or servitude to self-indulgence or a weak bondage to the habits that the possession of riches creates.
The divine Will is all for him and the divine Ananda.
In the supramental creation the money force have to be restored to the Divine Power and used for a true and beautiful and harmonious equipment and ordering of a new divinised vital and physical existence in whatever way the Divine Mother herself decides in her creative vision.
But first it must be conquered back for her and those will be the strongest for the conquest who are in this part of their nature strong and large and free from ego and surrendered without any claim or withholding or hesitation, pure and powerful channels for the supreme Puissance.

Sri Aurobindo
Mira
(The original letter has both signatures)

In SABCL, volume 25, "The Mother and Letters on the Mother" (pages 11-14)
The Mother has commented that text
on July 28, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 249-265
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA

The Mother - Third Letter

Third letter in "The Mother"

(Divine Grace and Faith, Sincerity and Surrender)

To walk through life armoured against fear, peril and disaster, only two things are needed, two that go always together:
- the Grace of the Divine
- and on your side an inner state made up of faith, sincerity and surrender.
Let your faith be pure, candid and perfect.

An egoistic faith in the mental and vital being tainted with ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven.

Regard your life as given you only for the divine work and to help in the divine manifestation.
Desire nothing but the purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body.

Ask for nothing but the divine, spiritual and supramental Truth, its realization on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.

Let your sincerity and surrender be genuine and entire.
When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing left to the ego or given to any other power.

The more complete your faith, sincerity and surrender, the more will grace and protection be with you.

And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear?

A little of it even will carry you through all difficulties, obstacles and dangers; surrounded by its full presence you can go on surely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from the worlds invisible.
Its touch can turn difficulties into opportunities, failure into success and weakness into unfaltering strength.

For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.

August 1, 1927
Sri Aurobindo

In SABCL, volume 25, "The Mother and Letters on the Mother" (pages 9-10)
The Mother has commented that text twice:
on 30 January 1951,
in CWM, "Words of The Mother", Part 2 "Conversations", vol. 15, pages 337-346
on July 21, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 236-248
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA

The Mother - Second Letter

 Second letter in "The Mother"
(Aspiration, Rejection, Surrender)

In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.

In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the Adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the effort of the Sadhaka becomes necessary.

The personal effort required is a triple labour of aspiration, rejection and surrender,
(1) an aspiration vigilant, constant, unceasing
- the mind's will, the hearts seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;
(2) rejection of the movements of lower nature
- rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind,
- rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being,
- rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
(3) surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine Shakti.

In proportion as the surrender and self-consecration progress the Sadhaka becomes conscious of the Divine Shakti doing the Sadhana, pouring into him more and more of herself, founding in him the freedom and perfection of the Divine Nature.
The more this conscious process replaces his own effort, the more rapid and true becomes his progress.

But it cannot completely replace the necessity of personal effort until the surrender and consecration are pure and complete from top to bottom.
Note that a tamasic surrender refusing to fulfill the conditions and calling on the God to do everything and save one all the trouble and struggle is a deception and does not lead to freedom and perfection.

Sri Aurobindo

In SABCL, volume 25, "The Mother and Letters on the Mother" (pages 6-8)
The Mother has commented that text
on July 14, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 219-235
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA 

The Mother - First Letter

First letter in "The Mother"

(Two powers: Aspiration and Grace)

There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavor,
- a fixed and unfailing aspiration that calls from below and
- a supreme Grace from above that answers.

But the supreme Grace will act only in the conditions of the Light and the Truth; it will not act in conditions of Falsehood and Ignorance. For if it were to yield to the demands of the Falsehood, it would defeat its own purpose.

These are the conditions of Light and Truth, the sole conditions under which the highest will descend; and it is only the very highest supramental Force descending from above and opening from below that can victoriously handle the physical Nature and annihilate its difficulties . . .

There must be a total and sincere surrender; there must be an exclusive self opening to the divine Power; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature.

The surrender must be total and seize all parts of the being.

It is not enough that psychic should respond and higher mental aspect or even the inner vital submit and the physical consciousness feel the influence. There must be no part in the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.

If a part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that happens, you are yourself pushing the divine Grace away from you.
If behind your devotion and surrender you make a cover for your desires, egoistic demands and vital insistences, if you put these things in the place of true aspiration or mix them with it and try to impose it on the Divine Shakti, then it is idle to invoke the divine Grace to transform you.

If you open yourself on one side or in one part to the Truth and on another side are constantly opening the gates to hostile forces, it is in vain to expect that the divine Grace will abide with you.
You must keep the temple clean if you wish to install there a living Presence.

If each time the Power intervenes and brings back the Truth, you turn your back on it and call in again the falsehood that has been expelled, it is not the divine Grace you must blame for failing you, but the falsity of your own will and the imperfection of your own surrender.

If you call for the Truth and yet something in you chooses what is false, ignorant and undivine or even simply is unwilling to reject it altogether, then always you will be open to attack and the Grace will recede from you. Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the divine Power to transform you. Do not imagine that truth and falsehood, light and darkness, surrender and selfishness can be allowed to dwell together in the house consecrated to the Divine.

The transformation must be integral, and integral therefore the rejection of all that withstands it.
Reject the false notion that the divine Power will do and is bound to do everything for you at your demand and even though you do not satisfy the conditions laid down by the Supreme.
Make your surrender true and complete, then only will all else be done for you.

Reject too the false and indolent expectation that the divine will do the surrender for you. The Supreme demands your surrender to her, but does not impose it: you are free at every moment, till the irrevocable transformation comes, to deny and to reject the Divine or to recall your self-giving, if you are willing to suffer the spiritual consequence.

Your surrender must be self-made and free; it must be the surrender of a living being, not of an inert automaton or mechanical tool.

An inert passivity is constantly confused with the real surrender, but out of an inert passivity nothing true and powerful can come. It is the inert passivity of the physical Nature that leaves it at the mercy of every obscure or undivine influence.

A glad and strong and helpful submission is demanded to the working of the Divine force, the obedience of the illumined disciple of the Truth, of the inner Warrior who fights against obscurity and falsehood, of the faithful servant of the Divine.

This is the true attitude and only those who can take and keep it, preserve a faith unshaken by disappointments and difficulties and shall pass through the ordeal to the supreme victory and the greatest transmutation.

Sri Aurobindo

In SABCL, volume 25, "The Mother and Letters on the Mother" (pages 1-5)
The Mother has commented that text on July 7, 1954
in CMW, vol. 6, "Questions and Answers - 1954", pages 203-218
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA
You can HEAR The Mother reading that text on the external site (Real Audio)
http://www.miraura.org/media/mother.html

Healing groups

The Need for more Healing groups 

There is an increasing need for more groups of conscious people spread all over the world that, through a dedicated and disciplined work of meditations, contemplations, prayers or mantralization, can form powerful channels of light and pure love, these healing energies that can dissolve negative energies that are currently contaminating the aura of this planet.

This website is an invitation to everyone around the world who believes in a Higher Power, to take on, with discipline and responsibility the task of practicing daily prayers, meditations, invocations, mantras, connecting with higher levels of consciousness where powerful energies are readily available to be channeled to the material levels. These powerful energies, when channeled by those with pure hearts, can truly help relieve widespread pain, suffering, inequities, conflicts, bringing Peace, Balance, Love and Protection wherever needed.

As the planet has its feminine aspect being activated, we can be particularly assisted in our work of connecting to Higher Levels of consciousness when we are attuned to this feminine energy, also known as the Universal Mother .

Pardon: a Doorway

Pardon: a Doorway to Redemption

“Pardon is the highest expression of Love that we, as part of this humanity, can experience. It is expressed in the tolerance towards mistakes of others and of our own. Pardon is the complete liberation from this intolerance, because what in fact hinders us from taking further steps in our evolutionary path, is our not being able to tolerate our own faults or other people's.” Pardon is thus the key for this humanity.

“Pardon is also known as Redemption – the ability to rehabilitate someone, bringing him back to his original purity state which he had before having made the mistake.

To get started in the process of pardoning, our first step is to get connected and united with our Inner Master. Even though our mind will help us to analyse the different situations, it is only through this close contact with our Inner Master that we will be able to access the needed energies of love and compassion to properly carry out the work. Without Love there is no Pardon. Without contacting this energy of Love from within our hearts the process of pardon cannot take place, or it ends up as intellectual processes.

One of the things that keeps us from accepting that others can make mistakes and that anchors us and ties us to destructive criticism, negative thoughts and feelings, is our lack of understanding that we are all equal, that all of us, sometimes or many times, make mistakes because we are all learning. And without errors there is often no learning. Each of us may fail in a different way, with more or less intensity – depending on our own criterion. Something that for us can be very simple and to which we may hold no importance, could be, for someone else, unbearable. So when we accept that we are all equal, when we hold this is as true and we can live to that, can we then realise that we are just as susceptible to errors as anybody else.

When someone incurs in mistake toward us we can try to bear in mind that the person's situation might not have allowed him/her to have a different attitude or thought, that the person was not able to do it in a different way. We should try to understand that that person is limited in his/her way of feeling and doing, perhaps even bound to some process of suffering. If our attitude at that situation is filled with understanding and compassion, then calmness starts to establish in there, since all those energies are in the other person, and not in ourselves.

But when our reaction towards - what we might consider - someone's mistakes is of anger, negation, frustration, disgust and pain, when we shut our heart and feel offended, that is a sign that the energies expressed through the other person who, in our view, made a mistake, get activated inside ourselves.
Our aura is composed by many energies: good ones and other energies which we are still transforming. We can compare these energies to specific flammable materials such as fuel, and when a spark of a certain quality inflames in the other person, it automatically ignites any “fuel” of similar vibration that we might hold within ourselves. All those energies that apparently are in the other one get ignited in ourselves if that specific fuel is present within us, and this is what leads us to shut down our hearts, hindering us from stepping aside of this negative energetic process. This way, what actually produces the feeling of being “offended” is having these energies ignited within ourselves, and we are only watching that, in the other person, as our own mirrors.

In order to see ourselves as we truly are, we need these mirrors, that activate in ourselves the energies that we have hidden deep inside. That gives us the opportunity to face those things and to transform them. You see what a precious service is done by those who incur in error around us, making us feel all the revolutions of energies that are caused by the errors. They are showing us what is within us.
If the error, the energy that is not positive, is expressed only in the other person, we might even feel surprised or have a small reaction in the beginning, but quickly enough everything is back to calmness and that does not affect us. That means that those energies are not within ourselves.
When we are filled with energies of understanding, acceptance, compassion, all these come to the surface whenever needed and we are able to understand what the other person is going through.

When we have undergone important situations of pardoning, we really recognize how difficult such moments can be. But it is also glorious being able to see and to finally understand the work of those hidden energies.

So each person who commits a mistake or fails us in some way provides us with a precious opportunity to see more clearly each one of the hidden “fuels” within ourselves, to acknowledge how much of each is still there, to study their nature; if it ignites itself rapidly and takes a long time to get extinguished or if it holds a low combustion nature and it is easy to be blown up, easy to work with.
Bearing this in mind, next time when we feel very offended, let's think that something within ourselves is being activated, something that it is not very well, something which is part of some energies that should be transformed, elevated. Let's grab this opportunity which is opening up for us to face these things, analyse them and to be able to transform them. Let's have in mind that the other person is doing us a favour, so that we can recognise these things, this part of ourselves, that we would otherwise not be able to see. Let's be grateful for that."

(from a lecture by Shimani)

 

 

Energy of Pardon

Message of St John of the Cross on the energy of Pardon

“Pardon comes from the cosmos, and we, as beings of the surface of this planet must pardon all what we must pardon, in particular ourselves. So our own pardon must meet the energy of pardon that descends from the cosmos.” So there is this pardon which we receive from the One, inwardly, and there is the pardon that returns to the One, which is our own exercise of pardoning.

We do not know what pardon really is over here. We think it is about pardoning others, and this is something for a child, because we should not even get to a situation of having to “pardon” anyone. The things others do should not affect us in the first place. If we come to the need to pardon someone it means that we were not properly tuned in, and that we have allowed ourselves to be affected.  A mature human being however does not have any need to pardon anyone.

When there is the need for pardon (see the Process of Pardoning, text adapted from a lecture by Shimani), because one might have felt himself offended, he should simply use this energy, which is readily available to us. But it would be much easier not even to feel offended, then there would be nothing to pardon, not to anyone, not to oneself, so that we could be taking care of higher things, and not still remain busy with worldly petty things.

St John adds that “pardon brings balance for all the fears”. Why do we have fear? Because we are disconnected from our soul. And by pardoning something we bring balance to this fear. Human soul is full of fears, because before it is able to see the spirit and as long as it remains busy with worldly affairs and before it can finally undertake the tasks of the spirit, the human soul lacks light and does not even know what light is. This is why the human soul is full of fears, because at a certain stage it realizes that it does not suffice itself, but that it needs the light of the spirit.

So when we exercise pardon in any way, there is a balancing of this fear in the soul. Before being pardoned, the soul is afraid (of not being forgiven), due to its karmic experiences. Pardon is thus a balancer of the human soul, and it is an inexhaustible source because it comes from the Source of Creation and it returns to It.

“When it gets into work, pardon becomes a power of creation.” We have always asked ourselves: “how do we become creators? How do we depart from our human ego, from our personality, from the limitations of the mind and start to be creators?” As incredible as it may seem, it is through the energy of pardon. It is this energy that opens the doors to this creation powers within us.

“Few are those who understand the value of a true act of pardon, as it is not easy. Often is action covered in falsehood and often one says one thing, while holding opposite feelings within his heart.
This means, we often say positive things, talk a lot about something, but within our hearts we are something else. We cannot estimate how serious this is. The energy of pardon acts dissolving these things, dissolving these realities. Those who think one thing and express something else, pretending, should start pardoning themselves; they should start to pardon by themselves.”

Who of us is not like that? Which of us expresses exactly what he is, what he thinks? We all think one thing but our outward image is something else, it is for the world, for others. And when we, after many incarnations, wake up to realize how unbalanced this is, how we have been lying, how hypocritical we have lived, we feel the need for pardon. And we must know that we need to pardon ourselves, otherwise this remains deeply ingrained, a problem within ourselves.

We must also pardon ourselves for all what we have done in former incarnations. Until we reached this point of having a bit of care for the path, we have undergone all kinds of experiences in our hundreds of former lives. So we can imagine all what we have lived. We have already done everything. At the end of each incarnation, we see clearly what we have done, at that final moment where there is an examination of what we have gone through. At every life, we pass away having an idea of what we have done, and this goes on accumulating life after life. After many lives, we do not forgive ourselves anymore, and we do not know why exactly. The energy of pardon must thus be really at work, so that these things start being dissolved through pardon. We must thus pardon ourselves, even though we might not always know what for. We may say “what am I supposed to pardon myself for, as I am already such a good person?” But we have no idea of all kinds of things within ourselves that need to be purified, that need to be pardoned, and we must depart from this principle, turning our attention inwardly and even without being conscious of it, we must pardon ourselves, pardon wholeheartedly. But we must truly live what we are feeling, deep inside. This is what is needed in order to be a channel of those energies and to work with them."

(extracted from a lecture of Trigueirinho)

Mercy

Mercy; this energy is one of the aspects of the Divine Grace and it has been readily available to mankind since Christ came to Earth in his last incarnation as Jesus. Since we have been living the “Dark Night” period of our planet, the energy of Mercy has become even more available to us, being easily accessible through the strong flow and presence of the feminine energy on our planet at this moment.

What does the energy of Mercy do?
 
Like all Creation, it consists of a feminine and a masculine aspect. Its feminine aspect descends with more powerful strength at this moment and it is able to “transfigure” the corrupted matter, permeating it with new patterns, new codes, codes of light. It has also the property of reorganizing our processes and rebalancing our Karma, even the most dense parts of it, those which are hard to transform. The energy of mercy can permeate and dissolve, organize and rebalance denser karmic energies that may have been created by our experiences throughout our entire process of evolution.

It's also able to pull out the ignorance from what we know as “evil”, which are beings, consciousness or souls that got astray from their real path, during their journey. These beings lost connection with the Light and today they are the manifestation itself of this “dark night” that our planet goes through. The energy of mercy can liberate definitively all these consciousness and all the manifestations of energy that are living on the planet, which are creating the current situations that we are all going through.

This is the balm that is going to heal and close the wounds and the stigmas of the world. It is the only tool that can really repair those wounds and definitively heal all humanity. If we could realize the broad scope of this energy, all the planetary population, everyone, would have the option of being healed, of becoming sane, of reprogramming him/herself, of balancing his/her karmic debts and of actually taking a big step in the Path of Evolution.

Our hearts, real channels of this energy

For this energy to be able to descend and readily flow onto the surface of our Earth, we need to activate our vibrational channel through which this energy can stream. This is a tool through which Mercy can descend. This tool is our heart.

So how to activate this tool for this energy of Mercy to be able to be channelled and descend?
 
When we can love each being, each plant, each animal, each mountain, as we love ourselves, when we are watching a humming bird in deep contemplation, when we can feel the pain of the planet, when we can feel that all what takes place on the planet takes place inside ourselves as well, at this point, our inner channel gets open in such a way allowing that an energy of very high voltage can flow through us.

It descends directly from the Heart of Creation and it is channelled by the ignited hearts of human beings.

At times like this, any ignited flame in the heart of any human being creates already the possibility for this energy to descend and be channelled. So having our hearts ardent in the flame of christic love is the most powerful tool the spiritual hierarchies can count on at this period of end of times. This is what they expects from us; that we start using our hearts so that they can act through us to perform their healing work.

When this work of opening up our hearts with love is done in group, it creates a huge powerful channel through which the energy of Mercy can flow.

(extracted from a lecture of Shimani, Misericordia)