At the Feet of The Mother

New Consciousness and Healing

noreply@blogger.com (At the Feet of The Mother) — Wed, 19 Jun 2013 04:08:43 PDT

talk by Alok Pandey

Tuesday, 18th June 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

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B M Hegde - The New Science of Man - TED x Charminar

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Synopsis :

New Consciousness and Healing

Words of the Mother

June 15, 1968

For a few days, and it’s becoming increasingly established, there has been an impression that health or illness is a choice (to express it simply). A choice of every minute. For this body, at any rate, that’s how it is.

It means abdicating with regard to the general functioning of the physical substance, of the body, and having illnesses you get cured of or not, depending on ... other laws than physical laws. But there is every minute – every minute – the possibility to choose the true consciousness, or there is, yes, a disorder or disequilibrium. It’s something which is unable to follow the movement of progressive harmony, or sometimes even which doesn’t want to. I am talking about cells and groups of cells.

Most of the time, it’s a sort of laziness, something unwilling to make an effort, to make a resolve: it prefers to leave the responsibility to others. In English I would call it the remnant, the residue of the Inconscient. It’s a sort of spinelessness (gesture of groveling) which accepts a general, impersonal law: you paddle about in illness. And in response to that, there is inside, every minute, the sense of the true attitude, which in the cells is expressed with great simplicity: "There is the Lord, who is the all-powerful Master." Something like that. "It depends entirely on Him. If a surrender is to be made, it’s to Him." I make sentences, but for the cells it’s not sentences. It’s a tiny little movement that expresses itself by repeating the mantra; then the mantra is full – full of force – and there is instantly the surrender: "May Your Will be done," and a tranquillity – a luminous tranquillity. And one sees that there was absolutely no imperative need to be ill or for the disequilibrium to occur.

The phenomenon recurs HUNDREDS of times a day, for very small things.

And then, it gives increasingly a sense of the unreality – the fundamental unreality – of illnesses. That’s what I say here [in the Talk]: it’s merely a disequilibrium. It’s the habit of leaving it to a sort of impersonal collective will of the most material Nature, which organizes things IN THEIR APPEARANCE.

That’s the sort of work being done at present, these last few days – constantly, constantly. The only moment when it’s not done is when I see people, because when I see people, there’s only one thing left: the Lord’s Presence, and plunging them in that bath of the Lord. That goes on, it’s always there. So that even if, before [seeing people], there was a difficulty or struggle or conflict between the two states, and a will to hold on, at such times it goes away, because that’s not the work then: the work is to plunge all those coming near into the Presence – the immutable Presence, constant, active ... close.

(silence)

That would tend to show that the possibility of what’s called illness is something CONSTANT, a constant state in which you are or aren’t; and this "you are or aren’t" depends on ... many things, especially on your remembering – remembering the sole divine Presence and Reality – and on your way of acting. Life is a series of continuous activities, which last for a longer or shorter time, absorb you more or less, give you a greater or lesser sense of importance or lack of importance – but it’s a sort of series of continuous activities; and what’s called rest, that is, when the material body is relatively motionless, is an activity on another level and of another kind. And the state of union – of REALIZED union, that is, not something that comes in a flash and goes away, but an established state in which you have a sense of continuity, except when the central Consciousness and Will impel you to leave it ... (Mother goes into a contemplation, leaving her sentence unfinished).

(long silence)

September 20, 1969

But this thing – healing hands – don’t you have it too? … Because A. told me that when he has some pain, he just has to put his hand and concentrate – and it goes away. As for me, I’ve been doing it for … (I was going to say for centuries!), even when I was small I used to do it. I always found it something quite natural.

But concentrate in which way? You apply your hand, and then? You call …

You apply your hand and concentrate on … what you conceive to be a higher force – or a Force of Harmony, or a Force of Order. Like that. You apply your hand, and you feel it flow through, like that, and enter.

I think every human being has it in potentiality. At any rate, I always found it a perfectly natural thing. And when you develop it, it develops as anything else. Of course, when it takes on miraculous proportions, it’s different.

But it’s very instinctive. I don’t know, even when I was quite small, if I had a pain somewhere, or a toothache, I would do it – and when you’re very small, you don’t have any thought in mind – I would do it just like that (Mother presses her cheek), and it would relieve.

January 15, 1972

Is it possible to develop in oneself a capacity for healing?

By consciously uniting with the Divine Force, all is possible in principle. But a procedure has to be found, depending on the case and the individual.

The first condition is to have a physical nature that gives energy rather than draws energy from others.

The second indispensable condition is to know how to draw energy from above, from the one impersonal and inexhaustible source.

* * * * *

Savitri Class Hindi #111 B2C7 pp 216- 219

noreply@blogger.com (At the Feet of The Mother) — Thu, 13 Jun 2013 21:20:59 PDT

12th June 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Seven : The Descent into Night (End of Canto Seven)
Page 216- 219

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The Victorious Power of Love

noreply@blogger.com (At the Feet of The Mother) — Tue, 11 Jun 2013 16:39:57 PDT

talk by Alok Pandey

Tuesday, 11th June 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

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Synopsis :

The Victorious Power of Love

Words of the Mother

It was like a memory, an eternally present memory of that consciousness of supreme Love emanated by the Lord onto earth – INTO earth – to draw it back again to Him. And truly it was the descent of the very essence of the divine nature into the most total divine negation, and thus the abandonment of the divine condition to take on terrestrial darkness, so as to bring Earth back to the divine state. And unless That, that supreme Love, becomes all-powerfully conscious here on Earth, the return can never be definitive…..

Because the time has come to manifest this Power, which is a power of Love – of LOVE, not merely of identity – of Love, of perfect Love; for perfect Love alone can offer.

It happened this morning, with great simplicity, but at the same time it had something so vast and almighty in it, as if the Universal Mother were turning towards the Lord and saying, "At last! We are ready."

Do you mean to say there's been a progress on Earth?

Yes, on Earth; it's the Earth's history that's in question….

We're at another stage now.

This recent period has been very difficult. I see clearly that it was a preparation – to prepare the way for that experience. It came to reverse the attitude, the attitude of struggling to surmount, subdue and abolish everything antidivine in creation.

Up till now, this attitude was probably (not probably – certainly) necessary to prepare things. But now there's a sort of sudden reversal, as if the moment had come for the creative principle, the force, the universal creative Force to say, "This too is Me. For it is time for it to disappear. This too is Me: I no longer treat it as an enemy to get rid of; I accept it as Myself, so that it truly does become Me."

And it was preceded by a kind of anguish: "Will there always be something that, compared with the state to come, seems antidivine?" No: after a long preparation, it becomes capable of feeling divine – and thus of being divine.

Looking at things externally, in terms of present material reality, there is still a lot of ground to be covered before the new manifestation becomes an actual fact. What we have now is probably the seed of the thing – like the seed of India's freedom, which later blossomed.
(Soon afterwards, Mother remains concentrated on the photo of a European lady vaguely connected to the Ashram.)

... I don't feel. I have no contact – I have a contact with everybody, but I mean there's no special affinity: the psychic appears to be quite asleep. It's vital and intellectual. The psychic is asleep, or absent behind, not moving.

Her difficulties must be mostly of a mental order.

What can save all that?

It's precisely because there are too many people like this that the earth is in difficulty! Too many, too many people are in the mind: mental difficulties and more mental difficulties.... You can't get through (impenetrable gesture). It's an endless process. And that's what makes those ... bang! those battles, wars, conflicts necessary.

You know, an ardent faith, a psychic aspiration, a fervor, a self-giving, instead of being forever turned in on oneself, turned in on oneself .... A self-giving, that's what is needed to save the world!

(silence)

Mental faith isn't enough, psychic fervor is necessary – self-giving, self-abnegation….

This is a time of extremes, even extremes in the downright material. Did I tell you two the other day that I had received the first flower of a plant which visibly was supramental power – a flower like this (gesture), a hibiscus? And yesterday there was the first flower of another plant, also a hibiscus, this big, snow-white, with such a color at the center! An indefinable color, it can't be described.... It's golden pink, but so beautiful that you wonder how such colors can be physical. A flower this big (gesture, about five inches), the first flower was yesterday. And that was VISIBLY (it expressed itself, you know) the Victory of Love, the Power of Love.... It's as if all this physical Nature were, oh, like this (gesture of intense aspiration), trying – she tries, and there is a Response. They are blessed not to have a mind.

It was beautiful. It doesn't keep, otherwise I would have kept it to show it to you. How beautiful it was! Like this (same gesture of fervent aspiration): a thirst, a thirst for the Divine, a thirst for the Divine. All those mental ratiocinations and complications, it all goes round and round in circles. Yes, it does bring about what's now taking place: a sordid conflict, really sordid, between Falsehood and Truth.

And the government is rotten. People whose very tactics and principle of action are falsehood: to deceive and deceive and deceive. And naturally, to deceive themselves.

You know that these are the Puja days: there were Durga's days, and there will soon be Kali's day. So then, all the Powers are like this (gesture ready to strike), at the slightest hint they would charge down. And one is obliged to hold them (immobilizing gesture), to take great care not to have the least indignation, otherwise ...

And the supreme Consciousness, above, looks on, and so ... That's the supreme Smile.

I told you about the meeting with Durga. Now there is Kali, waiting. And naturally, it's the great power – the great power, a power ... you understand, they are stronger, more powerful than this teeming humanity, so if you let them loose ... As for me, I want Love to be victorious RIGHT NOW – she will have the victory, she will, but ... not after so much breakage.

(silence)

* * *

We have reached a climax, because the impression is really that mind is triumphing over Matter, and it is convinced of it. Convinced – they go everywhere at their own sweet will, they know all that goes on everywhere ... and they don't even know what goes on inside themselves.

Indeed, since Nietzsche invented the word superman, when someone uses it to speak of the coming race, willingly or not, it evokes at the same time Nietzsche’s conception. Certainly, his idea that to develop the superman out of our present very unsatisfactory manhood is our real business, is in itself an absolutely sound idea; certainly, his formula of our aim,“to become ourselves”, implying, as it does, that man has not yet found all his true self, his true nature by which he can successfully and spontaneously live, could not be bettered; nevertheless, Nietzsche made the mistake we said we ought to avoid: his superman is but a man aggrandised, magnified, in whom Force has become super-dominant, crushing under its weight all the other attributes of man. Such cannot be our ideal. We see too well at present whither leads the exclusive worshipping of Force —to the crimes of the strong and the ruin of continents....

Therefore, the individuals who will most help the future of humanity in the new age, will be those who will recognise a spiritual evolution as the destiny and therefore the great need of the human being, an evolution or conversion of the present type of humanity into a spiritualised humanity, even as the animal man has been largely converted into a highly mentalised humanity. They will be comparatively indifferent to particular belief and form of religion, and leave men to resort to the beliefs and forms to which they are naturally drawn. They will only hold as essential the faith in the spiritual conversion. They will especially not make the mistake of thinking that this change can be effected by machinery and outward institutions; they will know and never forget that it has to be lived out by each man inwardly or it can never be made a reality.

Thus the individual, no more guided by egoistical motives, laws or customs, shall abandon all selfish aims. His rule will be perfect disinterestedness. To act in view of a personal profit, either in this world or in another beyond, will become an unthinkable impossibility. For each act will be done in complete, simple, joyful obedience to the divine law which inspires it, without any seeking for reward or results, as the supreme reward will be in the very delight of acting under such inspiration, of being identified in conscience and will with the divine principle within oneself.

A Prayer: September 1, 1914*

O MOTHER Divine, with what fervour, what ardent love I came to Thee in Thy deepest consciousness, in Thy high status of sublime love and perfect felicity, and I nestled so close into Thy arms and loved Thee with so intense a love that I became altogether Thyself. Then in the silence of our mute ecstasy a voice from yet profounder depths arose and the voice said, “Turn towards those who have need of thy love.” All the grades of consciousness appeared, all the successive worlds. Some were splendid and luminous, well ordered and clear; there knowledge was resplendent, expression was harmonious and vast, will was potent and invincible. Then the worlds darkened in a multiplicity more and more chaotic, the Energy became violent and the material world obscure and sorrowful. And when in our infinite love we perceived in its entirety the hideous suffering of the world of misery and ignorance, when we saw our children locked in a somber struggle, flung upon each other by energies that had deviated from their true aim, we willed ardently that the light of Divine Love should be made manifest, a transfiguring force at the centre of these distracted elements. Then, that the will might be yet more powerful and effective, we turned towards Thee, O unthinkable Supreme, and we implored Thy aid. And from the unsounded depths of the Unknown a reply came sublime and formidable and we knew that the earth was saved.

How sorrowful and miserable seems to me their life of ignorance and obscurity, their life of mad agitation and unprofitable dispersion!—when one single spark of Thy sublime light, one single drop of Thy divine love, can transform this suffering into an ocean of delight!

9 July 1957

“On the harm done by incontinence of speech.”

Very often I have told you that every word spoken uselessly is dangerous chatter. But here, the situation has reached the very limit—there are things which have been said, said over and over again, repeated by all those who have tried to perfect humanity, unfortunately without much result—it is a question of malicious gossip... of slander, of that pleasure taken in speaking ill of others. Anyone who indulges in this kind of incontinence debases his consciousness, and when to this incontinence is added the habit of vulgar quarrelling, expressed in coarse language, then that amounts to suicide, spiritual suicide within oneself. I stress this point and insist that you take it very seriously.

* * * * *

SAVITRI (Telecon) (p.238-243)

noreply@blogger.com (At the Feet of The Mother) — Sun, 09 Jun 2013 23:18:49 PDT

9th June 2013

(Telecon)
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Ten : The Kingdoms and Godheads of the Little Mind
Page 238- 243

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Savitri Class Hindi #110 B2C7 pp 214- 216

noreply@blogger.com (At the Feet of The Mother) — Wed, 05 Jun 2013 17:50:59 PDT

5th June 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Seven : The Descent into Night
Page 214- 216

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The Power of Love over Evil

noreply@blogger.com (At the Feet of The Mother) — Wed, 05 Jun 2013 21:20:47 PDT

talk by Alok Pandey

Tuesday, 4th June 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

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Synopsis :

The Power of Love over Evil

Words of the Mother

49 – To feel and love the God of beauty and good in the ugly and the evil, and still yearn in utter love to heal it of its ugliness and its evil, this is real virtue and morality.

Do you have a question?

How can one collaborate in curing the evil and ugliness seen everywhere? By loving? What is the power of love? What effect can an individual consciousness, acting alone, have on the rest of mankind?

How to collaborate in curing evil and ugliness? ... We can say that there’s a kind of hierarchic scale of collaboration or action; a negative cooperation and a positive cooperation. [18]

To begin with, there’s what could be called a negative way, the way expounded by Buddhism and similar religions: the refusal to see. To be in a state of such purity and beauty that there is no perception of evil and ugliness. It’s like something that doesn’t touch you because it doesn’t exist in you. This is the perfection of the negative method.

It is quite elementary: never take notice of evil, never speak of the evil present in others, never perpetuate the vibrations of evil by observation, criticism or giving undue attention to the evil deed. This is what Buddha taught: each time you mention an evil you help spread it.

This skirts the issue.

Nevertheless, it ought to be a very general rule; yet its critics have a reply: ‘If you don’t see evil you can never cure it. If you leave someone to his squalor he will never emerge from it.’ (It’s not exactly true, but it’s how they legitimize their actions.) In this aphorism, Sri Aurobindo has anticipated these objections: it is not through ignorance or unconsciousness or indifference that you fail to see evil – you can see and even feel it, but you refuse to collaborate in spreading it by giving it the force of your attention or the support of your consciousness. And for that, you must yourself be above the perception and sensation – able to see evil or ugliness without suffering, without feeling shocked or troubled. You see them from a height where such things do not exist, yet you have the conscious perception of them – they don’t affect you, you are free. This is the first step.

The second step is to be POSITIVELY conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortion – even ugliness, even cruelty, even evil are a disguise for that Something which is essentially good or beautiful, luminous, pure.

With this comes TRUE collaboration. For when you have this vision, this awareness, when you live in this consciousness, you also get the power to PULL That into the manifestation on earth and put it into contact with what, for the time being, distorts and disguises; thus the deformation and disguise are gradually transformed by the influence of the Truth behind.

Here we are at the top rung on the scale of collaboration. [19]

Put this way, there is no need to bring the principle of love into our explanation. But if we want to know or understand the nature of the Force or Power that permits and accomplishes this transformation (specially in the case of evil, but for ugliness to some extent as well), we see that of all powers, Love is obviously the mightiest, the most integral – integral in that it applies to all cases. It’s even mightier than the power of purification which dissolves bad wills and is, in a way, master over the adverse forces, but which doesn’t have the direct transforming power; because the power of purification Must FIRST dissolve in order to form again later. It destroys one form to make a better one from it, while Love doesn’t need to dissolve in order to transform: it has the direct transforming power. Love is like a flame changing the hard into the malleable, then sublimating even the malleable into a kind of purified vapor. It doesn’t destroy: it transforms.

Love, in its essence and in its origin, is like a white flame obliterating ALL resistances. You can have the experience yourself: whatever the difficulty in your being, whatever the weight of accumulated mistakes, the ignorance, incapacity, bad will, a single SECOND of this Love – pure, essential, supreme – melts everything in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.

It’s easy to understand how someone who has this experience can spread it and act upon others, since to have it you must touch the unique, supreme Essence of the whole manifestation – the Origin and the Essence, the Source and the Reality of all that is; then you immediately enter the realm of Unity where there is no more separation among individuals: it’s a single vibration that can repeat itself endlessly in outer forms……

…..And when the day comes for the manifestation of supreme Love – a crystalized, concentrated descent of supreme Love – that will truly be the hour of Transformation, for nothing will be able to resist That.

But as it’s all-powerful, a certain receptivity must be prepared on earth so its effects are not devastating. Sri Aurobindo has explained it in one of his letters. Someone asked him, ‘Why doesn’t this Love come now?’, and he replied something like this: If divine Love in its essence were to manifest on earth, it would be like an explosion; for the earth is not supple enough or receptive enough to widen to the measure of this Love. The earth must not only open itself but become wide and supple. Matter – not just physical Matter, but the substance of the physical consciousness as well – is still much too rigid.

But if we had the vision of the whole, if we were able to contain past, present and future simultaneously (as it is somewhere up above), then we would see how relative these things are and that it’s mainly the progressing evolutionary Force which gives us this will to reject; yet when these things still had their place, they were quite tolerable. However, to have this experience in a practical sense is impossible unless we have a total vision – the vision that is the Supreme’s alone! Therefore, one must first identify with the Supreme, and then, keeping this identification, one can return to a consciousness sufficiently externalized to see things as they really are. But that’s the principle, and in so far as we are able to realize it, we reach a state of consciousness where we can look at all things with the smile of a complete certainty that everything is exactly as it should be.

Of course, people who don’t think deeply enough will say, ‘Oh, but if we see that things are exactly “as they should be,” then nothing will budge.’ But no! There isn’t a fraction of a second when things aren’t moving: there’s a continuous and total transformation, a movement that never stops. Only because it’s difficult for us to feel that way can we imagine that by our entering certain states of consciousness things would not change. Even if we entered into an apparently total inertia, things would continue to change and we along with them!

Ultimately, disgust, rebellion and anger, all movements of violence, are necessarily movements of ignorance and of limitation with all the weakness that limitation implies. Rebellion is a weakness, for it’s the feeling of an impotent will. When you feel, when you see that things are not as they should be, then you rebel against whatever is out of keeping with your vision. But if you were all-powerful, if your will and your vision were all-powerful, there would be no opportunity to rebel! You would always see that all things are as they should be! That is omnipotence.8 Then all these movements of violence become not only useless but profoundly ridiculous.

Consequently, there is only one solution: by aspiration, concentration, interiorization and identification, to unite with the supreme Will. And that is both omnipotence and perfect freedom. It’s the only omnipotence, the only freedom – all the rest are approximations. You may be en route, but it’s not that, not the total thing.

If you make the experiment, you will come to see that this supreme freedom and this supreme power are accompanied by a total peace and an unfaltering serenity; if you notice any contradiction – revolt, disgust or something inadmissible – this indicates that some part in You is not touched by the transformation, is still en route: something still holding on to the old consciousness, that’s all.

* * * * *

The Way Out

noreply@blogger.com (At the Feet of The Mother) — Thu, 30 May 2013 05:49:36 PDT

talk by Alok Pandey

Tuesday, 28th May 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

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Synopsis :

The Way Out

(The Confusion is there to Teach us)

We are in the midst of a great confusion and disorder. A number of problems besiege the Indian nation and the world in general. It is as if the Asura was trying his last bit in an end game. Perhaps he is aware that the noose is tightening around him and the day drawing closer when all this darkness will indeed be transformed into Light. But meanwhile what can we do while humanity goes through this dark passage?

Words of the Mother

Q) I don’t know if this perception is correct, but for several months I have felt that the earth has never been in such darkness. I have a sense of a tremendous darkness.

A) Yes, yes. But both are there. It’s true. A CONFUSION-it’s a confusion – a dark confusion, yes. A dark confusion, but that’s what Sri Aurobindo always said: the confusion becomes much more intense and dark just when the light is to come. That’s correct. It looks like a dark chaos. And especially in this country … terrible, oh, unbelievable things. It’s because serious people said them to me (they aren’t newspaper gossip) that I am obliged to believe them. There are really dreadful things going on in the government and in the organization – dreadful. Unbelievable. And the Chinese …

But Mother, do you know in the West, the influential books (not only influential, they’re read and devoured by all the young) are those of Mao Tse-tung?

Of …?

Mao Tse-tung.

What’s that?

… He’s the great Chinese, the great Chinese mandarin-Mao Tse-tung.

And what does he say, that man?

That man … says that “Power flows from the barrel of a gun.

(Mother remains silent)

That’s what they read in the West. And the latest bestseller is a book titled something like “The Wretched,” which is an apology of violence: “Power must be seized through violence.” That’s what is successful in the West, what all the students are devouring.

Oh, an apology of violence …A gospel of violence.

That’s the vital in full swing.

Yes.

Ooh! That explains all the visions I’ve had. I thought … I put the blame on my body, thinking this poor body has an unfortunate atavism: constantly dreadful, frightful imaginations – but they weren’t imaginations, it was conscious of what was going on …. Oh! …

Oh, what you’re telling me is very interesting, because yesterday (these last few days, these last three days), faced with the horror of the perception of things, this body (which is quite the opposite of sentimental, it’s never, never been sentimental) started weeping …. It didn’t weep materially, but it was … And with an inner intensity, it said, “Oh, why does this world exist?” Like that, it was so … awful, sad, miserable … so miserable and … so horrible, you know, oh!

… But it instantly gets the Response- not a response with words, it’s simply … like an immensity opening in the Light. Then, there’s nothing more to say.

…..But the process to change this back into That….. The process is … abdication (what word should we use?), self-giving (that’s not it)….

And curiously, I knew at that time that it was the exact repetition of the experience Buddha Siddhartha had, and that it was IN this experience that he said, “There is only one way out: Nirvana.” And at the SAME TIME, I had the true state of consciousness: his solution and the true one. That was really interesting. How the Buddhistic solution is only ONE step taken on the path-one step. And BEYOND that (not on another path, but BEYOND that) is where the true solution lies. It was a decisive experience.

(long silence)

But what’s this creation? … You know, separation, then wickedness, cruelty (the thirst to cause harm, we might say), then suffering, again the joy of causing suffering, and then all disease, decomposition, death – destruction. (All that is part of a single thing.) What happened? … The experience I had was the UNREALITY of those things, as though we had stepped into an unreal falsehood, and when you step out of it, everything vanishes – it DOES NOT exist, it isn’t. That’s what is frightful! What to us is so real, so concrete, so dreadful, all that does not exist. It’s … stepping into Falsehood. Why? How? What? …

But never, never in this body’s whole, entire existence, not once – not once – has it felt such a … total and profound sorrow as on that day … Oh, something that made it … (Mother has a lump in her throat). And at the end of it all, Bliss. And then, pfft! it faded away, as if to say, “Not yet, not yet, the time hasn’t come yet.” But as if all this, which is so awful, did not exist.

Anyway, there’s nevertheless a very strong, very concrete sensation that what’s like that, in this Falsehood, is something limited. And unreal. And that we are all in Falsehood and Unreality – that’s why things are as they are. And the interesting point was that that escape into Nirvana wasn’t the solution, it was only a remedy – a remedy for a time (how can I explain? I don’t know) … a partial remedy. A partial and, we might almost say, momentary remedy.

So that’s a paroxysm at a certain point. Afterwards comes the long path: one must go on and on with the PROGRESSIVE work of transformation. Then, the next minute, there is what Sri Aurobindo called the supramental being. It’s like the transition from the one towards the other.

Yes, the other day, I had a perception (I don’t have the gift of vision), but such a concrete perception, that the earth was as if beneath a black cloak-what you call Falsehood or Illusion. It was something COVERING the earth.

Yes, yes.

I felt that, but very concretely: a black coat.

Yes, exactly

Only, it would have to be pulled back FOR EVERYONE.

(After a silence) I can’t say (it’s inexpressible), it was something that contained horror, dread, sorrow – and a compassion, oh, intense! … Never, never had the body felt things like that. Besides, that put it in a rather … critical state for a few hours. Afterwards, it was as if everything, everything came-every single thing-with a Smile and a resplendent Light; as if (to put it into children’s words), as if the Lord were saying, “See, I am everywhere. See, I am in all things.” It was unbelievable- unbelievable …. But there’s no communication between the two.

You understand, that was when the body said, “What? Shall we have to go on and on with that? Must we … go on and on with that? The world, people, the whole creation – go on and on with that? …” It seemed … I suddenly understood: “Ah! That’s what they expressed as ‘perpetual hell’.” That’s it. It was someone who had that perception.

And all the methods – which we may call artificial, Nirvana included-all the methods to get out of it are worthless. Beginning with the fool who kills himself to “Put an end” to his life: that’s … of all stupidities, that one is the biggest, it makes his case still worse. From that up to Nirvana (where one imagines one can get out of it), all of it, all of it is worth NOTHING. Those are different stages, but they’re worth NOTHING. And then, after that, when you really have a sense of perpetual hell, all of a sudden … (nothing but a state of consciousness, it’s nothing but that), all of a sudden, a state of consciousness… in which all is light, splendor, beauty, happiness, goodness …. And all that is inexpressible. ….

But salvation is PHYSICAL -not at all mental, but PHYSICAL. I mean it’s not in escape: it’s … HERE. That I felt very strongly.

Mother, the other day you said something. You said, “The time has come to take one’s stand.” You said, “The body has taken its stand,” but you didn’t dare urge others to do it, and you added, “Now the time has come to take one’s stand.”

Yes, I think so.

But what do you mean by “taking one’s stand”?

This, the awareness the body now has that all this is unreal.

If you asked the body, it would say, I don’t know if I am alive, I don’t know if I am dead.” Because that’s really how it is. For a few minutes it absolutely has the feeling of being dead; at other times, it has the feeling of being alive. The body is like that. And it feels that exclusively depends on … whether the Truth is perceived or not.

(silence)

* * * * *

In the end, I am absolutely convinced that confusion is to teach us to live from day to day, that is to say, without being preoccupied with what may happen or what will happen, just concerning ourselves from day to day with what we have to do. All thinking and foreseeing and devising and all that furthers disorder a lot.

To live almost from minute to minute, to be like this (gesture turned upward), attentive only to the “thing” one has to do every moment-and to let the All-Consciousness decide … We never know things, even with the most general vision; we never know things except VERY partially – very partially. So our attention is drawn to this, drawn to that, but such and such other thing exists, too. And to give a lot of importance to dangerous or harmful things is to give them strength.

(Mother goes into a contemplation)

When one is assailed by the vision of this disorder and this confusion, there is only one thing to do, it’s to go into the consciousness in which one knows that there is only ONE Being, ONE Consciousness, ONE Power – there is only ONE Oneness-and all those things take place within this Oneness. And that all our petty vision, our petty knowledge, our petty judgments, our petty … all of it is nothing, it’s microscopic in comparison with the Consciousness that rules over the Whole. And then, if one has in the least the sense of why separate individualities exist, maybe it’s only to enable aspiration – the existence of aspiration, of this movement, this movement of self-giving and surrender, of trust and FAITH. The faith that there lies the raison d’être of the makeup of individuals, and the aspiration to become THAT in all one’s intensity and all one’s sincerity … That’s the only thing needed.

That’s the only thing needed, the ONLY thing; the only thing that subsists. All the rest … phantasmagoria.

It’s the only thing effective in every case: when you want to do something, when you cannot do something, when you act, when the body can no longer act … In EACH and EVERY case, that alone – that alone: make conscious contact with the Supreme Consciousness, unite with it, and … wait. There.

Then one receives the exact indication of what one has to do every minute – to do or not to do, to act or to remain still. That’s all. Even to be or not to be. And it’s the only solution. More and more, more and more this certitude is there: it’s the ONLY solution. All the rest is childishness.

And all activities, all possibilities can be naturally made use of it does away with the arbitrariness of personal choice, that’s all. All possibilities are there, all, but all things are there, all perceptions are there, all knowledge is there-only, personal arbitrariness is done away with. And this personal arbitrariness seems so childish! So childish … foolishness – foolishness, ignorant stupidity.

I feel, I feel that agitation, like this (Mother feels the air), phew! It whirls about in the atmosphere!

Poor humanity.

(long silence)

* * * * *

Savitri Class Hindi #109 B2C7 pp 211-214

noreply@blogger.com (At the Feet of The Mother) — Wed, 29 May 2013 23:52:59 PDT

29th May 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Seven : The Descent into Night
Page 211- 214

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SAVITRI (Telecon) (p.232-237)

noreply@blogger.com (At the Feet of The Mother) — Wed, 29 May 2013 17:40:51 PDT

26th May 2013

(Telecon)
Savitri study with Alok Pandey

SAVITRI

BOOK TWO : The Book of the Traveller of the Worlds

Canto Nine : The Paradise of the Life-Gods
Page 232- 237 (End of Canto Nine)

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Savitri Class Hindi #108 B2C7 pp 208-210

noreply@blogger.com (At the Feet of The Mother) — Wed, 29 May 2013 17:41:25 PDT

22nd May 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Seven : The Descent into Night
Page 208- 210

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Yoga of the Cells – I

noreply@blogger.com (At the Feet of The Mother) — Wed, 29 May 2013 17:38:23 PDT

talk by Alok Pandey

Tuesday, 21th May 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

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Synopsis :

Yoga of the Cells – I

Yoga means union with the Divine. Generally this implies union of the soul or the Divine element within us with its own highest Source. By doing so the soul can escape from this nightmare called as the material nature. Sri Aurobindo and the Mother are not satisfied with this half measure. Our nature, including the material nature is also the shadow of something true. It too has the possibility of undergoing a divine change and thereby create a Life Divine here upon earth. The Mother gave Her Body at the first attempts to this transformation. This great unprecedented spiritual realization is documented in some of Her later conversations. It is a Yoga of the body, of the very cells to realize union with the Divine Perfection. Over the next few Tuesdays we shall trace this most fascinating journey of the incarnate Divine upon earth.

Words of the Mother 7 October 1964

Things have clearly taken a turn for the better, not from the ordinary point of view but from the higher. Yet the material consequences are still there—all the difficulties are as though aggravated. Only, the power of the consciousness is greater— clearer, more precise, and also the action upon those who are of good will; they make quite considerable progress. But the material difficulties are as though aggravated, that is to say, it is... to see if we can stand the test!

……One must last—hold on, above all, that is the impression —one must have endurance. These are the two absolutely indispensable things: endurance, and a faith that nothing can shake, even an apparently complete negation, even if you suffer, even if you are miserable (I mean to say, in the body), even if you are tired—to last. To hold on and to last—to endure.

That is it.

But according to what I have been told, I mean by people who listen to the radio, read newspapers (all the things that I do not do), the whole world seems to be undergoing an action... which for the moment is upsetting. It seems that the number of the “apparently mad” is increasing considerably. In America, for example, the entire youth seems to have taken up with a sort of curious brain-wave which would be disquieting for reasonable people, but which is certainly an indication that an unusual force is at work. It is the breaking up of all habits and all rules—it is good. For the moment, it is rather “strange”,

but it is necessary.

Q) The true attitude, at present, is it not to try to be as transparent as possible?

A) Transparent, receptive to the new force.

Above all, to be confident. The big difficulty in Matter is that the material consciousness (that is to say, the mind in Matter) has been formed under the pressure of difficulties—difficulties, obstacles, sufferings, struggles. It has been, so to say, “worked out” by these things and that has left upon it a stamp, almost of pessimism, defeatism, which is certainly the greatest obstacle. It is of this that I am conscious in my own work. The most material consciousness, the most material mind is accustomed to act, to make an effort, to advance through whippings; otherwise, it is tamas. And then, so far as it imagines, it imagines always difficulty, always the obstacle or always the opposition, and that slows down the movement terribly. Very concrete, very tangible and often repeated experiences are needed to convince it that behind all its difficulties there is a Grace, behind all its failures there is the Victory, behind all its pains, its sufferings, its contradictions, there is Ananda. Of all efforts it is this one which has to be repeated most often; all the while you are obliged to stop or to remove, to convert a pessimism, a doubt or an imagination altogether defeatist.

I am speaking exclusively of the material consciousness. Naturally, when something comes down from above, that makes, well... a crash, like that (Mother makes a gesture of flattening), then all is silent, all stops and waits. But... I understand well why the Truth, the Truth-Consciousness does not express itself more constantly, because the difference between its Power and the power of Matter is so great that the power of Matter is, as it were, annulled—but then that does not mean transformation, that means crushing. That is what they used to do in ancient times—they crushed all this material consciousness under the weight of a Power against which nothing can struggle, which nothing can oppose. And then one had the impression: “There you are! It has been done.” But it has not been done, not at all!—for the rest, down below, remained as before, without changing.

Now it is being given the full possibility to change; well, for that you must allow it full play and not interpose a Power that crushes it—this I understand very well. But this consciousness has the obstinacy of the imbecile. How many times during a suffering, for example, when a suffering is there, acute, and one has the impression that it is going to become unbearable, there is the little inner movement (within the cells) of Call—the cells send their S.O.S.—everything stops, the suffering disappears, and often (now more and more) it is replaced by a feeling of blissful well-being; but the very first reaction of this imbecile material consciousness is: “Ah! We shall see how long that is going to last”, and naturally, by this movement it demolishes everything—one must begin all over again.

I believe that for the effect to be lasting—not a miraculous effect that comes, dazzles and goes away—it must really be the effect of a transformation.One must be very, very patient—we have to deal with a consciousness very slow, very heavy, very obstinate, which is not able to advance rapidly, which clings to what it has, to what has appeared to it as truth; even if it is quite a tiny truth, it clings to that and does not want to move. Then to cure that, one must have very much patience—much patience. The whole thing is to hold on, to endure, to endure.

Sri Aurobindo has said this many times in many forms: Endure and you’ll conquer... bear—bear and you’ll vanquish. Triumph comes to the most enduring. So then, that seems to be the lesson for these conglomerates here (Mother points to her body)—bodies appear to me simply as conglomerates and so long as there is a will behind to keep them together for some reason or other, they remain together.... In the last few days, yesterday or the day before, there was this experience: a kind of consciousness wholly decentralized (I am speaking always of the physical consciousness, not of the higher consciousness at all), a decentralised consciousness which happened to be here, there, there, in this body, in that body (in what people call “this person” and “that person”, but this notion does not exist very much any more), then there was a kind of intervention of a universal consciousness with regard to the cells, as though it asked those cells for what reason they wanted to keep this combination, if one can call it so, or that conglomerate. Indeed, they were made to understand or feel the difficulties coming from the number of years, the wear and tear, the external difficulties, in sum, all the deterioration caused by friction and usage—but that seemed to them quite unimportant. The answer was rather interesting in the sense that they did not seem to attach importance to anything other than the capacity to remain in conscious contact with the higher Force. It was like an aspiration (not formulated in words, naturally), what is called in English “a yearning”, “a longing” for this contact with the divine Force, the Force of Harmony, the Force of Truth, the Force of Love. And it is because of that that they appreciate the present combination. It is altogether another point of view.

I express it with the words of the mind, for there is no other way, but it was in the domain of sensation rather than any other thing. And it was very clear—it was very clear and very continuous, there were no fluctuations. At that moment, this universal consciousness intervened, saying, “There!—the obstacles”, and these obstacles were clearly seen (this kind of pessimism of the mind—a formless mind which is about to be born and organise itself in the cells), but the cells themselves cared nothing for it; it appeared to them as a kind ofdisease (the word deforms, but they had the impression as of an accident or an inevitable disease or something which did not form a normal part of their development and which was imposed upon them). Then, at that moment, there was born a kind of lower power to act upon these things (this physical mind); that has given a material power to separate itself from that and reject it. And it is after that that there was this turning of which I spoke just now, the turning in the circumstances as a whole, as if truly something decisive had happened. There was as though a confident joy: “Ah! We are free from this nightmare.” And at the same time, a relief—a physical relief, as though the air was easier to breathe—yes, a little as though one was closed in a shell—a suffocating shell—and that... in any case an opening has been made within. And you breathe. I do not know if it is more than that, but it is as though a fissure was made, an opening, and you breathe. And it was an altogether material, cellular action. But as you descend into that domain, the domain of the cells, even of the very constitution of the cells, how it seems less heavy! This sort of heaviness of Matter disappears—it begins again to be fluid, vibrant. This would tend to prove that the heaviness, thickness, inertia, immobility, is something added, it is not a quality essential to... it is the false Matter, that which we think and feel, but not Matter itself, as it is. This was clearly felt.

(Silence)

The best one can do is not to take sides, not to have preconceived ideas or principles. Oh! The moral principles, the set rules of conduct, what one must do and what one must not and the preconceived ideas from the moral point of view, from the point of view of progress, and all the social and mental conventions... no worse obstacle than that. There are people, I know people who have lost decades in surmounting one such mental construction!... If one can be like that, open—truly open in a simplicity, well, the simplicity that knows that it is ignorant—like that (gesture upward, of self-abandon), ready to receive whatever comes. Then something can happen. And naturally, the thirst for progress, the thirst for knowledge, the thirst for transformation and, above all, the thirst for Love and Truth—if one keeps that, one goes quicker. Truly a thirst, a need, a need. All the rest has no importance; it is that one has need of. To cling to something one believes that one knows, to cling to something that one feels, to cling to something that one loves, to cling to one’s habits, to cling to one’s so-called needs, to cling to the world as it is, it is that which binds you. You must undo all that, one thing after another. Undo all the ties. And it has been said thousands of times and people continue to do the same thing.... Even they who are most eloquent and preach that to others, do c-l-i-n-g—they cling to their way of seeing, their way of feeling, their habit of progress, which seems for them the only one.

No more bonds—free, free. Always ready to change everything, except one thing: to aspire, this thirst. I understand well, there are people who do not like the idea of a “Divine”, because immediately it gets mixed up with all those European or Occidental conceptions (which are horrible) and then that complicates their life somewhat—but you are not in need of that!—the “Something” one is in need of, the Love one is in need of, the Truth one is in need of, the supreme Perfection one is in need of—and that is all. The formulas... the fewer formulas there are the better. But that: a need, which the Thing alone can satisfy—nothing else, no half-measure, only that. And then, you go!... Your way will be your way, that has no importance—whatever the way, it does not matter, it does not matter; even the extravagances of the modern American youth can be a way; that has no importance.

As Sri Aurobindo says: “If you cannot make God love you, make Him fight you. If He will not give you the embrace of the lover, compel Him to give you the embrace of the restler.”1 For He is sure to conquer you.

1 Thoughts and Aphorisms, Cent. Vol. 17, p. 130.

Savitri Class Hindi #107 B2C7 pp 204-208

noreply@blogger.com (At the Feet of The Mother) — Wed, 29 May 2013 17:42:06 PDT

15th May 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Seven : The Descent into Night
Page 204- 208

Duration : 42 Minutes
File Size : 40 MB
Format : MP3 (128kbps)

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The Supramental Action and the Laws of Matter

noreply@blogger.com (At the Feet of The Mother) — Wed, 29 May 2013 17:43:11 PDT

talk by Alok Pandey

Tuesday, 14th May 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

Duration : 37 Minutes

File Size : 35 MB

Format : MP3 (128kbps)

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Synopsis :

The Supramental Action and the Laws of Matter

Are the laws that we experience in our everyday life are something fixed or are they merely habitual associations that have developed and evolved over a period of time? Can they be changed or are they fixed forever? How are we to respond to these ‘laws’, with the coming of the New Consciousness and the Work done by the Mother?

Words of the Mother

These days I am having every possible experience in the body, one after the other. Yesterday and this morning ... oh, this morning!

I saw there (center of the heart) the Master of the Yoga; he was no different from me, but nevertheless I saw him, and he even seemed slightly imbued with color. Well, he does everything, he decides everything, he organizes everything with an almost mathematical precision and in the smallest details – everything.

In a considerable number of people, it is their body, the physical body, that obstinately resists…..

The difficulty is greater for Westerners than for Indians. It’s as though their substance were steeped in falsehood. It also happens with Indians, of course, but generally the falsehood is much more in the vital than in the physical – because after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in rebellion; in the Indian substance this rebelliousness is subdued by an influence of surrender. The other day, someone was telling me about some Europeans with whom he corresponds, and I said, ‘But tell them to read, to learn, to follow The Synthesis of Yoga! – it leads you straight to the path.’ Whereupon he replied, ‘Oh, but they say it’s full of talk on surrender, surrender, always surrender ...’ and they want none of it.

They want none of it! Even if the mind accepts, the body and the vital refuse. And when the body refuses, it refuses with the stubbornness of a stone.

Q) Is it not due to the body’s unconsciousness?

No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth law – everything is a ‘law.’ ‘We are subject to physical laws: this will produce such and such a result if you do that, this will happen, etc.’ Oh! It reeks! I know it well. I know it very well. These laws reek of falsehood. In the body, we have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya’ as I have, say, ‘Yes, all these inner moral things, feelings, psychology, all that is very good; we want the Divine and we are ready to ... But all the same, material facts are material facts, they have their concrete reality, after all an illness is an illness, food is food, and everything you do has a consequence...’!

We must understand that this isn’t true – it isn’t true, it’s a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!

If only we would accept the Supreme inside our bodies, if we had the experience I had a few days ago the supreme Knowledge in action along with the complete abolition of all consequences, past and future. Each second has its own eternity and its own law, which is a law of absolute truth.

When I had this experience, I understood that only a month ago I was still uttering mountain-sized imbecilities. And I laughed to the point of almost approving those who say, ‘But all the same, the Supreme does not decide the number of sugar cubes you put in your coffee! That would be to project your own way of being onto the Supreme.’ But this is an Himalayan imbecility! It is a stupidity, the mind’s pretentious stupidity projecting itself onto the divine life and imagining that the divine life conforms to its own projection.

The Supreme does not decide: He knows. The Supreme does not want: He sees. And it is so for each thousandth of a second, eternally. That’s all. And it is the only true condition.

…So, I say that people who are in a hurry, people who are impatient, are arrogant fools.

... It is a hard path. I try to make it as comfortable as possible, but nevertheless, it is a hard path. And it is obvious that it cannot be otherwise. You are beaten and battered until you understand. Until you are in that state in which all bodies are your body. But at that point, you begin to laugh! You were upset by this, hurt by that, you suffered from this or that – but now, how laughable it all seems! And not only the head, but the body too finds it laughable!

(silence)

... but it is so deeply rooted: all the reactions of the body-consciousness are like that, with a kind of shrinking at the idea of allowing a higher power to intervene.

(silence)

From the positive point of view, I am convinced that we agree upon the result to be obtained, that is, an integral and unreserved consecration – in love, knowledge and action – to the Supreme AND TO HIS WORK. I say to the Supreme and to his work because consecration to the Supreme alone is not enough. Now we are here for the supramental realization, this is what is expected of us, but to reach it, our consecration to it must be total, unreserved absolutely integral. I believe you have understood this – in other words, that you have the will to realize it.

From the negative point of view – I mean the difficulties to be overcome – one of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-called physical laws, causes, effects and consequences, all that science has discovered physically and materially. All this is an unquestionable reality to the consciousness, a reality that remains independent and absolute even in the face of the eternal divine Reality.

And it is so automatic that it is unconscious.

When it is a question of movements like anger, desire, etc., you recognize that they are wrong and must disappear, but when material laws are in question – laws of the body, for example, its needs, its health, its nourishment, all those things – they have such a solid, compact, established and concrete reality that it appears absolutely unquestionable.

Well, to be able to cure that, which of all the obstacles is the greatest (I mean the habit of putting spiritual life on one side and material life on the other, of acknowledging the right of material laws to exist), one must make a resolution never to legitimize any of these movements, at any cost.

To be able to see the problem as it is, it is absolutely indispensable, as a first step, to get out of the mental consciousness, even out of a mental transcription (in the highest mind) of the supramental vision and truth. A thing cannot be seen as it is, in its truth, except in the supramental consciousness, and if you try to explain, it immediately begins to escape you because you are obliged to give it a mental formulation.

…..these material laws do not correspond to the truth – that’s all. They do not at all correspond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which we are suffering for the moment, for an intermediate period – it is an infirmity and an ignorance – for it really is an ignorance (this is not just a word): it is ignorance, it is not the thing as it is, even in regard to our present material bodies. Therefore, we will not legitimize anything. What we say is this – it is an infirmity which has to be endured for the time being, until we get out of it, but we do NOT ACKNOWLEDGE all this as a concrete reality. It does NOT have a concrete reality, it has a false reality – what we call concrete reality is a false reality.

…..It did not last long enough for everything to change, but some things changed and never returned, they remained changed. In other words, if that consciousness were kept constantly, it would be a perpetual miracle (what we would call a miracle from our ordinary point of view), a fantastic and perpetual miracle! But from the supramental point of view, it would not be a miracle at all, it would be the most normal of things.

Therefore, if we do not want to oppose the supramental action by an obscure, inert and obstinate resistance, we have to admit once and for all that none of these things should be legitimized.

* * *

Suddenly in the night I woke up with the full awareness of what we could call the Yoga of the world. The Supreme Love was manifesting through big pulsations, and each pulsation was bringing the world further in its manifestation. It was the formidable pulsations of the eternal, stupendous Love, only Love: each pulsation of the Love was carrying the universe further in its manifestation.

And the certitude that what is to be done is done and the Supramental Manifestation is realized.

Everything was Personal, nothing was individual.

This was going on and on and on and on....

The certitude that what is to be done is DONE.

All the results of the Falsehood had disappeared: Death was an illusion, Sickness was an illusion, Ignorance was an illusion – something that had no reality, no existence.... Only Love, and Love, and Love, and Love – immense, formidable, stupendous, carrying everything.

And how, how to express in the world? It was like an impossibility, because of the contradiction.... But then it came: "You have accepted that this world should know the Supramental Truth ... and it will be expressed totally, integrally." Yes, yes....

And the thing is DONE.

(long silence)

The individual consciousness came back, just the sense of a limitation, limitation of pain; without that, no individual.71

And we set off again on the way, certain of the Victory.

The heavens are ringing with chants of Victory!

Truth alone exists; Truth alone shall manifest. Onward! ... Onward!

Gloire à Toi, Seigneur, Triomphateur suprême!72

(silence)

And now the body KNOWS (in the beginning it didn't, it thought it was "attacks" from the outside, "adverse" forces; and it can always be explained like that, it was true in a certain way, but it wasn't the true truth, the deepest truth), now the body KNOWS where it all comes from, and it's so marvelous! A marvel of wisdom.... It puts everything in its place, it makes you REALIZE that all that play of the adverse forces is a way of seeing things (a necessary way at a given time, maybe – by "necessary," I mean practical), but it's still an illusion; illnesses are a necessary way of seeing things to enable you to resist properly, to fight properly, but it's still an illusion. And now, the BODY itself knows all this – as long as it was only the mind that knew it, it was a remote notion in the realm of ideas, but now the body itself knows it. And it is full not only of goodwill but also of an infinite gratitude – it always wonders (that's its first movement), "Do I have the capacity?" And it always gets the same answer, "It isn't YOUR capacity." "Will I have the strength?" – "It isn't YOUR strength." Even that sense of infirmity disappears in the joy of infinite gratitude – the thing is done with such goodness, such insight, such thoughtfulness, such care to maintain, as far as possible, a progressive balance.

It came with a certitude, an OBVIOUSNESS: this is the process of transformation.

* * *

But the presence of the Grace is an absolutely marvelous thing! Because as I see things, the experience as it is … if I were not given at the same time the true meaning of what’s taking place, it would be endless agony – it’s the old way of being which is dying.

Naturally, there is the whole yogic preparation, but the body is … you know, it’s a constant miracle! People couldn’t bear it for more than a few minutes, and it goes on and on and on....

It began exactly on the day of darshan.

Once or twice, the body was offered to go back to the previous condition – it refused. It said, “No, it’s EITHER this, or else leaving.”

(long silence; then Mother looks at something with a smile and shakes her head several times)

It’s … it’s FAR MORE marvelous than we can imagine – everything, everything …

(long silence)

It’s difficult … difficult to say precisely. We think that this, this appearance (Mother points to her body) is … to the ordinary consciousness it seems to be the most important thing – it’s obviously the last thing that will change. And to the ordinary consciousness, it seems to be the last thing that will change because its the most important: that will be the surest sign. But it’s not that at all!... It’s not that at all.

The important thing is this change in the CONSCIOUSNESS – which has taken place. All the rest is a consequence. And here, in this material world, it appears the most important to us because it’s … everything is upside down. I don’t know how to explain.

For us, when this [the body] is able to visibly be something different from what it is, we’ll say, “Ah, now the thing is done.” – That’s not true: the thing IS DONE. This [the body] is a secondary consequence.

* * * * *

SAVITRI (Telecon) (p.228-232)

noreply@blogger.com (At the Feet of The Mother) — Sun, 12 May 2013 18:14:40 PDT

12th May 2013
(Telecon)

Book Two : The Book of the Traveller of the Worlds
Canto Eight : The World of Falsehood, the Mother of Evil and the Sons of Darkness
Page : 228-232 (End of Canto Eight)

Language : English
Duration : 35 Minutes
File Size : 32 MB
Format : MP3 (128kbps)

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Savitri Class Hindi #106 B2C7 pp 202-204

noreply@blogger.com (At the Feet of The Mother) — Wed, 15 May 2013 22:26:18 PDT

8th May 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Seven : The Descent into Night
Page 202- 204

Duration : 43 Minutes
File Size : 41 MB
Format : MP3 (128kbps)

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Savitri Class Hindi #105 B2C6 pp 197-201

noreply@blogger.com (At the Feet of The Mother) — Wed, 08 May 2013 17:17:07 PDT

1st May 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Six : The Kingdoms and Godheads of the Greater Life
Page 197- 201 (End of Canto Six)

Duration : 36 Minutes
File Size : 34 MB
Format : MP3 (128kbps)

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The Conquest Over Death

noreply@blogger.com (At the Feet of The Mother) — Tue, 07 May 2013 17:03:41 PDT

talk by Alok Pandey

Tuesday, 7th May 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

Duration : 42 Minutes

File Size : 40 MB

Format : MP3 (128kbps)

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Synopsis :

The Conquest Over Death

Words of the Mother

….I was told something this morning (I think it was this morning, or in the night, I don't remember); it was said to the body, not to me. The body was told that it would go on till complete purification, and that AT THAT POINT it will have the choice between continuing its work or ... You see, once it has attained complete purification from the cellular point of view (not what people call physical "purity," that's not it), from the point of view of the divine Influence, which means that each cell will be under the exclusive influence of the Supreme (that's the work under way now), the body was told that that work would be done, and once it was completed, the body ITSELF, entirely under the Supreme's influence, would decide whether it wants to continue or be dissolved. It was very interesting, because ... dissolution means a scattering, but to scatter (that's easy to understand) is a way to SPREAD the consciousness over a very large area. So the cells will be given the choice either to act in that way (gesture of diffusion) or to act in agglomeration (Mother makes a fist).

(silence)

It's the first time the problem has been envisaged from that angle, that is to say, from the standpoint of a general work.

But I don't see how the scattering ... If it is scattered, if it is dissolved, the whole work is dissolved, isn't it?

No, each cell is perfectly conscious.

Then they would go into other bodies?

(Mother remains thoughtful a moment) What happens from the material point of view?... Do they know if it reverts to inert Matter, or what? Does it become dust – what does it become?

Dust, yes.

Dust .... They're not cells any more?

No, I don't think so.

Then that's not it, because according to what I was told, they were cells – they remained cells. It must be something new. They remained cells, it was the cell that was given the choice either of staying in its present agglomeration or of spreading.

I don't know, but it seems to me they could persist only in agglomeration with other living beings.

Are the cells in the human body different from the cells in other bodies, in animals, for instance? Or are they the same?

Except for certain specialized cells, the other cells aren't different, I believe.

But the specialized cells must be the ones in question, because those in question are fully conscious cells – they are specialized cells.

So I don't see that they could go into animals, I don't think they're the same kind.

They could only go into other human organisms.

Human, yes.

Maybe it's the difference between ONE being and many beings? ...94

It must be something in preparation. We'll see.

So mon petit, I'll let you go now, because ...

***

A few days afterwards, Mother added this reflection:

It is clearly (according to external logic) a new way of dying that must be possible – no longer death as we regard it. But that ... for the moment, all we could say would be speculative, not a concrete experience. We'll see.

This morning there was a kind of vision or sensation of the curve from the animal to man – a spiral curve – then of the return to the state above the animal, in which life, action, movement aren't the result of Mind but of a Force, which is felt as a Force of SHADOWLESS light, that is, self-luminous, casting no shadows, and absolutely peaceful. And in that peace, so harmonious and soft ... oh, it's supreme rest. That disharmony and hardness are the cause of fatigue in life.

I am speaking of the cells' consciousness.

Oh, to get out of that chaos of ideas, wills, conceptions – it's all so petty, so dry, so hollow, and at the same time so irritating in its instability.

And it seems to be reflected in circumstances: everyone seems to be, if not at the peak of his difficulties, at least a good way up (!) Disharmony, conflict, chaos appear to have reached their highest (I hope they won't rise any higher, because as it is it's hardly bearable). From morning till night, without letup, quarrels, discontent, demands ... oh, dissatisfaction, "rumblings, all the time, all the time, with a sort of simmering – a simmering of disorder and dissatisfaction. (Mother points to a stack of letters): see all that – which I am supposed to answer, naturally.

***

But it's still going on. Now, there's a great battle against all the ideas, the habits, the sensations, the possibilities, everything, concerning death – "death" (laughing), not "death" in the sense of the consciousness departing (that, of course, people talk about, but ... those things no longer exist), no: WHAT THE CELLS MUST FEEL.96 And all the possibilities are presented to me ... With that consciousness (the consciousness accumulated, compressed in all those cells), when the heart stops beating and it's understood that, according to human ignorance, you are "dead," how does the force that groups all those cells together abdicate its will to hold them all together?... Naturally, I was told right away (because the problem – all the problems – come from everywhere, and it's purposely that I am shown the problem and made to struggle with it; it's not just as an "idea"), I was told right away that that force, that consciousness which holds everything together in really superconscious cells (they don't have at all the ordinary type of consciousness; ordinarily, it's the inner, vital being [Mother touches the heart center] that's conscious of oneness, that is, conscious of being a being), that this aggregate of cells is now an aggregate OF ITS OWN WILL, with an organized consciousness which is a sort of collective gathering of that cellular consciousness; well ... Obviously this is an exceptional condition, but even in the past, in those beings who were very developed outwardly, there was a beginning of willed, conscious cellular gathering, and that's certainly why in ancient Egypt, where occultism was very developed. exceptional beings such as the pharaohs, the high priests, etc., were mummified, so as to preserve the form as long as possible. Even here in India, generally they were petrified (in the Himalayas there were petrifactive springs). There was a reason.

And I saw for Sri Aurobindo (although he hadn't yet started this systematic transformation; but still, he was constantly pulling the supramental force down into his body), even in his case, it took five days to show the first slight sign of decomposition. I would have kept his body longer, but the government always meddles in other people's business, naturally, and they pestered me awfully, saying it was forbidden to keep a body so long and that we should ... So when the body began to (what's the word?) shrink – it was shrinking and contracting, that is, dehydrating – then we had to do it. He had had enough time to come out, since almost everything came into my body – almost everything that was material came into my body.

But the question arose for this body [Mother's], "just to see," you know. And I saw all kinds of things, and finally the answer was always the same (you see, the problem was presented to me to enable me to understand the situation in all its aspects and see the necessities), that naturally everything would be for the best! (Laughing) Without a doubt. But I mean it was presented very concretely and, I could say, very "personally" to make me understand the problem. And there was that old thing I was told the other day (old, that is, a few days old! i: I was told that THE CELLS THEMSELVES would be given a free choice. So the conclusion of all that meditation was that there must be a new element in the consciousness of the cellular aggregates – a new element ... a new experience that must be in progress. The result: last night, I had a series of fantastic cellular experiences, which I cannot even explain and which must be the beginning of a new revelation.

When the experience began, there was something looking on (you know, there is always in me something looking on somewhat ironically, always amused) which said, "Very well! If that happened to someone else, he would think he was quite sick! (laughing) Or half mad." So I stayed very quiet and thought, "All right, let it be, I'll watch, I'll see – I'll see soon enough! It has started, so it will have to end! ..." Indescribable! Indescribable (the experience will have to recur several times before I can understand), fantastic! It started at 8:30 and went on till 2:30 in the morning; that is to say, not for a second did I lose consciousness, I was there watching the most extraordinary things – for six hours.

I don't know where this is going....

Indescribable; you know, you become a forest, a river, a mountain, a house – and it's the sensation (an absolutely concrete sensation) OF THE BODY, of this (gesture to the body). Many other things too. Indescribable. It lasted a long time, with a whole variety of things.

So at 2:30 in the morning, I said to the Lord, "That will do, won't it?!" (Mother laughs) And He gave me a blissful rest till 4:30.

Good.

All that on the aphorism! ... Anyway, you can use the beginning. But you should ask me a question. Ask me a question.

I asked myself if for everybody the supramental process will always automatically involve a lot of physical suffering.

No.

No, because I have a growing proof that those things I have mastered now, in the body, I have the power (I keep receiving letters and notes from here or there, from people here or there who have an illness) ... it is beginning; so far it's only a beginning, a very small beginning: the power to eliminate pain.

You know, on a smaller scale, what happened with your illness.

Yes, but I didn't mean sick people. I mean people who today or in the future will seek to effect the transformation in themselves.

No, they ...

Will they have to go through all that suffering?

No! That Sri Aurobindo wrote very clearly: for all those who have faith and open themselves in surrender and faith, the work will be done automatically.98 As long as he was here, mon petit, all the thirty years I spent with him working, NOT ONCE did I have to make an effort for a transformation. Simply, whenever there was a difficulty, I repeated, My Lord, my Lord, my Lord ... I just thought of him – hop! it went away. Physical pain: he annulled it. You know, some things that were hampering the body, some old habits that had come back, I only had to tell him: off they would go. And through me, he did the same for others. He always said that he and I did the Work (in fact, when he was here, it was he who did it; I only did the external work), that he and I did the Work, and that all that was asked from the others was faith and surrender, nothing more.

If they had trust and gave themselves in perfect trust, the Work was done automatically.

In your body's cells, it is therefore a universal progress that is being made, it's the earth that progresses.

Yes.

(silence)

This body was built for that purpose, because I remember very well that when the war – the First World War – started and I offered my body up in sacrifice to the Lord so that the war would not be in vain, every part of my body, one after another (Mother touches her legs, her arms etc.), or sometimes the same part several times over, represented a battlefield: I could see it, I could feel it, I LIVED it. Every time it was ... it was very strange, I had only to sit quietly and watch: I would see here, there, there, the whole thing in my body, all that was going on. And while it went on, I would put the concentration of the divine Force there, so that all – all that pain, all that suffering, everything – would hasten the preparation of the earth and the Descent of the Force. And that went on consciously throughout the war.

The body was built for that purpose.

At the time, there was still a lot of mental activity, and those experiences took all the forms the mind gives to things – very nice, very literary! Now, all that is over – happily, thank God! A complete silence – I don't make speeches on the thing. But the experience of last night! ... And to think that when an experience lasts half an hour, three quarters of an hour, one hour, it's considered extraordinary – it lasted from 8:30 till 2:15, nonstop.

A sort of ubiquity in the cells?

Yes, yes.

A oneness – the sense of Oneness.

(silence)

It is clear that if this experience becomes natural, spontaneous and constant, death can no longer exist: even for this, I mean (Mother touches her body).

There's something I SENSE there, without being able to express or understand it mentally. There must be some difference, even in the behavior of the cells, when you leave your body.

It must be another phenomenon that takes place.

During all that period of concentration and meditation on what happens in a body after death (I am speaking of the body's experience after what is now called "death"), well, several times the same kind of vision came to me.... I had been told (shown and told) of certain saints whose bodies did not decompose (there's one here, there was one in Goa – fantastic stories). Naturally, people always romanticize those things, but there remains the material fact of a saint who died in Goa, left his body in Goa, but whose body didn't decompose. I don't know the story in all its details, but the body was removed from India, taken away to China and remained buried there, in Hong-Kong, I believe (or somewhere in that region) for a time; then it was taken out, brought back here, buried again. For ten or twelve years it stayed buried in those two places: it didn't decompose. It dried out, became mummified (dried out, that is, dehydrated), but it remained preserved. Well, this fact was presented to me several times as ONE of the possibilities.

Which means, to tell the truth, that everything is possible.

It's like a progressive victory over all constraints. So naturally, all the laws of Nature, all the human laws, all habits, all rules, all that grows increasingly supple and finally becomes nonexistent. Yet it is possible to keep a regular rhythm that makes action easier – it's not contrary to this suppleness. But it's a suppleness in the execution, in the adaptation, which comes and changes everything. From the point of view of hygiene, health, organization, from the point of view of the relationship with others, all that has not only lost its aggressiveness (because for it to lose its aggressiveness, all you have to do is to be wise – wise and level-headed and calm), but also its absolutism, its imperative rule: that's entirely gone – gone.

And then, you see: as the process grows more and more perfect – "perfect" means integral, total, leaving nothing behind – it NECESSARILY, inevitably means victory over death. Not that this dissolution of the cells which death involves stops existing, but that it would exist only when necessary: not as an absolute law, but as ONE of the processes, when necessary.

It's mainly all that the Mind has brought in terms of rigidity and absoluteness and near invincibility – that's what ... is going to disappear. And simply by ... handing the supreme power over to the Supreme Consciousness.

* * *

The World of Dead and the World of Living

noreply@blogger.com (At the Feet of The Mother) — Tue, 30 Apr 2013 18:49:57 PDT

talk by Alok Pandey

Tuesday, 30th April 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

Duration : 38 Minutes

File Size : 36 MB

Format : MP3 (128kbps)

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Synopsis :

The World of Dead and the World of Living

There are few things that carry such fascination as well as fear as Death. Most of our attitudes and practices regarding Death are either a matter of blind habit and custom or else a product of Ignorance. As always, the Mother and Sri Aurobindo open for us a wonderful door of Light that reveals to us the mystery of Death as seen by the very highest spiritual consciousness.

Words of the Mother

You see, there are always two possibilities when people are so seriously ill: they can be helped to die quickly, or else made to linger on for a very long time. When I have no outer or inner indications, all I ever do is apply the consciousness for the best to happen to them (the best from the soul’s standpoint, of course).

Do you know whether your father has expressed any wish?

According to my mother’s letter, he says he no longer particularly cares to live, that his days are so miserable....

But he still doesn’t want to pass away? Is he suffering a great deal ?

He’s suffering.

(Mother remains silent for a moment, then says.) Over the years I have had a considerable number of experiences in this realm, and my first action is always the same: send the Peace (I do this in all cases, for everyone) and apply the Force, the Power of the Lord, for the best thing to happen. Some people are very sick, sick to the point where there is no hope, where they cannot be cured, where the end is coming; but they sense that their souls must still need to have certain experiences, so they hang on-they don’t want to die. In such cases I apply the Force for them to last as long as possible. In other cases, on the contrary, they are weary of suffering, or indeed the soul has finished its experience and desires to be liberated. In such a case, if I am sure of it, sure that they themselves are expressing the desire to depart, it’s over in a few hours – I say this with certainty because I’ve had a considerable number of experiences. There is a certain force which goes out and does what is necessary. I haven’t done either of these things for your father – neither to prolong his life (because when people are suffering it’s not very kind to prolong their lives indefinitely), nor to finish it, because I didn’t know – one can’t do either without knowing the person’s conscious wish……

As I said, I have done nothing, neither one way nor the other. So don’t do anything. You know, from time to time when people are very sick, something comes out of them to indicate their will.

There was an experience like that quite recently. A.’s mother was ill – old and seriously ill. Seeing her declining, A. wrote to me: ‘If the time has come, make it happen quickly – don’t let her suffer.’ Then I saw very clearly that there was still something in her which didn’t want to go; and when I applied the Force for the best to happen she suddenly began to recover! It must have coincided with a kind of inner aspiration in her – no more fever, she was feeling well. And A. began preparing to come back here. ‘If she’s recovering,’ he said, ‘there’s no longer any point in my staying!’ The same evening she had a relapse and he sent me a telegram. Meanwhile (it was evening) I had gone upstairs to ‘walk’; suddenly The Will came (which is a very, very rare thing), The Will: ‘Enough, now it must finish – it’s enough as it is.’ Within half an hour she was dead.

These things are very interesting. [233] They must form part of the work I have come on earth to do. Because even before encountering Theon, before knowing anything, I had experiences at night, certain types of activities looking after people who were leaving their bodies – and with a knowledge of the process; I didn’t know what I was doing nor did I seek to know, yet I knew exactly what had to be done and I did it. I was around twenty.

As soon as I came upon Theon’s teaching (even before meeting him personally), and read and understood all kinds of things which I hadn’t known before, I began to work quite systematically. Every night, at the same hour, I was working to construct – between the purely terrestrial atmosphere and the psychic atmosphere – a path of protection across the vital, so that people wouldn’t have to pass through it (for those who are conscious but without knowledge it’s a very difficult passage – infernal.) I was preparing this path, doing this work (it must have been around 1903 or 1904, I don’t remember exactly) for months and months and months. All sorts of extraordinary things happened during that time – extraordinary. I could tell long stories....

Then, when I went to Tlemcen, I told Madame Theon about it. ‘Yes,’ she told me, ‘it is part of the work you have come on earth to do. Everyone with even a slightly awakened psychic being who can see your Light will go to your Light at the moment of dying, no matter where they die, and you will help them to pass through.’ And this work is constant. Constant. it has given me a considerable number of experiences concerning what happens to people when they leave their bodies. I’ve had all sorts of experiences, all kinds of examples – it’s really very interesting…..

…..When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident169 – it was terrible, he was in a dreadful state of dispersion. For two or two and a half days the doctors fought in the hope of reviving him, but it was impossible. During those two days I gathered up all his consciousness, all of it; I collected it over his body, to the point where, when it had come and formed itself there, such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldn’t last (it wasn’t possible – a part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the rest had been properly collected and organized over his body and had realized that the body had become quite unusable, it was over – they gave up the body and it was over.

I was keeping I.B. near me because I already had the idea of putting him immediately back into another body – his soul was not satisfied, it had not finished its experience (there was a whole combination of circumstances) and it wanted to continue to live on earth…. I sent word to him of what I was doing, that I was keeping I.B. in my atmosphere and that he should stay very calm and not get excited, for I was going to put him back into a body as soon as possible – I already had something in view. ….he stayed tranquilly with me, until I was able to put him into C’.s child.

Is one snatched up by the vital zone upon leaving the body?

No, it depends.

It depends entirely upon the way people die: on the way they leave their bodies, on what is around them, on the atmosphere created for them.

If they call me, then it goes well.

There have been very, very few cases, a quite minimal number, when people have called (not very sincerely) and their call hasn’t had much effect. But even these people have a protection. There was a woman here, an old woman who was not very sincere (she didn’t live here – she only came to visit) and the last time she visited she fell ill and died. Then I saw that she was completely dispersed into all her desires, all her memories, all her attachments ... and it had all been scattered here and there, into all sorts of things (one part of her was seeking, seeking where to go and what to do); anyway, it was rather pitiful. Afterwards I was asked, ‘How did it happen? She was calling all the time.’ I replied that I had not heard her call – it must not have been very sincere, only a formula.

But it’s very rare that people get no response.

Not long ago M.’s sister died (psychologically, she was in a terrible state – she had no faith). Well, on that day, just when I came to know that she was passing away, I remember being upstairs in the bathroom communicating with Sri Aurobindo, having a sort of conversation with him (it happens very often), and I asked him, ‘What happens to such people when they die here at the Ashram?’ ‘Look,’ he replied, and I saw her passing away; and on her forehead, I saw Sri Aurobindo’s symbol in a SOLID golden light (not very luminous, but very concrete). There it was. And with the presence of this sign the psychological state no longer mattered – nothing touched her. And she departed tranquilly, tranquilly. Then Sri Aurobindo told me, ‘All who have lived at the Ashram and who die there have automatically the same protection, whatever their inner state.’

I can’t say I was surprised, but I admired the mighty power by which the simple fact of having been here and died here was sufficient to help you to the utmost in that transition.

But there are all sorts of cases. Take N.D., for example, a man who lived his whole life with the idea of serving Sri Aurobindo – he died clasping my photo to his breast. This was a consecrated man, very conscious, with an unfailing dedication, and all the parts of his being well organized around the psychic. The day he was going to leave his body little M. was meditating next to the Samadhi when suddenly she had a vision: she saw all the flowers of the tree next to the Samadhi (those yellow flowers I have called ‘Service’) gathering themselves together to form a big bouquet, and rising, rising straight up. And in her vision these flowers were linked with the image of N.D. She ran quickly to their house and – he was dead.

I only knew about this vision later, but on my side, when he left, I saw his whole being gathered together, well united, thoroughly homogenous, in a great aspiration, and rising, rising without dispersing, without deviating, straight up to the frontier of what Sri Aurobindo has called ‘the higher hemisphere,’ there where Sri Aurobindo in his supramental action presides over earth. And he melted into that light. Some time before his heart attack he said to his children: the gown is old, it must be thrown away.

….But people are so ignorant! They make such a fuss over death, as if it were the end – this word ‘death’ is so absurd! I see it as simply passing from one house into another or from one room to another; you take one simple step, you cross the threshold, and there you are on the other side – and then you come back.

Have I told you about the experience I had the day I suddenly found myself in Sri Aurobindo’s home in the subtle physical? Well, it’s as if I took a step and entered a far more concrete world than the physical – more concrete because things contain more truth. I spent a good (deal of time) while there with Sri Aurobindo and then, when it was over, I took another step and I found myself back here ... slightly dumbfounded. It took me quite some time to regain my bearings here, because it was this world that seemed unreal to me, not the other.

But it’s simply that – you take a step, and you enter another room. And when you live in your soul there is a continuity, because the soul remembers, it keeps the whole memory; it remembers all occurrences, even outer occurrences, all the outer movements it has been associated with. So it’s a continuous, uninterrupted movement, here and there, from one room to another, from one house to another, from one life to another.

People are so ignorant! That’s what irritates those who have passed to the other side – people don’t understand, they shoo them away: ‘What does he want? Why does he bother me? He’s DEAD!’

***

The attitude of the living towards the dead is one of the most loathsome expressions of mankind's selfish ignorance.

It's either a complete I-couldn't-care-less attitude, or else, "Ohh, anything to get rid of that!"…..

Many things must change before a little bit of truth can manifest – that's all I can say.

There was the case of C….. Then, at a certain point ... (he died in hospital, and naturally, at that time nobody listened to me: they burned him much too soon – it would have been too soon anyway, because in his case, precisely because he had that practice, much precaution and time would have been required; but it was all rushed through), then all of a sudden, when they burned him (I didn't even know the time of the cremation), he suddenly came into my room, you know, appalled ... appalled, crying, miserable: "But I am dead! I didn't know I was dead, but I am dead and they've burned me, they've burned me! ..." Oh ... it was horrible, horrible. So I calmed him down, told him to stay there, be calm, be with me, and that I would find him another body. And for a long, long time I had him consciously near me. Then I taught him to reincarnate – it was all done in detail. So I know ...

The same thing with N.S. In his case also ... He had fallen on his head and fractured it (he fell in a faint in the street, that's how he died). He was taken to the hospital. But he went out and came to me right away (and so I knew: when I was told the accident had happened, I already knew something had happened because he had come to me). I kept him there, put him to rest, and he was quite peaceful – quite peaceful. They didn't even consult me about the time when he should be burned or anything (of course, a family of doctors!). Then, suddenly, brrt! (gesture of bursting) he went out of my atmosphere abruptly, like that. And no more sign of him.... It took me DAYS to recontact him – and that was the shock he had when they burned his body. It took me days to find him again, put him back to rest, gather him together. And one part had disappeared; his whole consciousness didn't return, because a part of his most material consciousness, of the material vital, must have been thrown out by the shock………

He saw N.S., and N.S. asked him news of his family, news of his wife, news of his children, and he told him, "I worry about them." It must have been the part tied to his family, which must have been separated from the rest of his being:….

But that division, that separated part came about when they burned him. Until then, I had kept him complete, and would have made him pass into the psychic as I do with everyone, peacefully, smoothly, without difficulty. But brrt! (same gesture of bursting) It's a frightful shock, you know! They put the fire in the mouth first.... It's ... Oh, the way men behave with each other – I have SEEN all that, I have SEEN it.... It's such a frightful, frightful thing!

And to think that ... It has happened not once or twice but hundreds of times that people who loved someone (they loved their father or brother, or their mother), as soon as that person is dead, if they see him in a dream or vision, they get terribly frightened and try to chase him away!....

That's what I said to T. (I don't think she understood), I told her that there isn't so much difference between what people call "life" and what they call "death"; the difference is very small, and grows still smaller when you go into the problem in depth and in all the details. People always make a clean cut between the two – it's quite stupid: some living are already half dead, and many dead are VERY alive.

* * * * *

SAVITRI (Telecon) (p.225-228)

noreply@blogger.com (At the Feet of The Mother) — Sun, 28 Apr 2013 17:48:26 PDT

28th April 2013
(Telecon)

Book Two : The Book of the Traveller of the Worlds
Canto Eight : The World of Falsehood, the Mother of Evil and the Sons of Darkness
Page : 225-228

Language : English
Duration : 41 Minutes
File Size : 39 MB
Format : MP3 (128kbps)

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Savitri Class Hindi #104 B2C6 pp 194-196

noreply@blogger.com (At the Feet of The Mother) — Wed, 17 Apr 2013 10:11:37 PDT

17th April 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Six : The Kingdoms and Godheads of the Greater Life
Page 194- 196

Duration : 39 Minutes
File Size : 37 MB
Format : MP3 (128kbps)

DOWNLOAD (Savitri Class Hi #104 B2C6 pp 194-196.mp3)

Faith and the Divine Shakti

noreply@blogger.com (At the Feet of The Mother) — Tue, 16 Apr 2013 09:22:46 PDT

talk by Alok Pandey

Tuesday, 16th April 2013, Time : 7:10pm

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

Duration : 38 Minutes

File Size : 36 MB

Format : MP3 (128kbps)

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Synopsis :

Faith and the Divine Shakti

Will is a power of our being. It can be developed. Faith is a greater and more enduring power when true and arising from the depths of our being. It is a gift of Grace and needs to be treasured. The present talk is based on a portion from the Synthesis of Yoga titled ‘Faith and the Divine Shakti’.

Words of Sri Aurobindo

And yet faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. Our faith must first be abiding in the essential truth and principles of the Yoga, and even if this is clouded in the intellect, despondent in the heart, outwearied and exhausted by constant denial and failure in the desire of the vital mind, there must be something in the innermost soul which clings and returns to it, otherwise we may fall on the path or abandon it from weakness and inability to bear temporary defeat, disappointment, difficulty and peril. In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and Shakti in man nothing is impossible. And even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities or the constant carping of the narrow pettily critical uncreative intellect, asu¯ ya¯ , which pursues our endeavour with a paralyzing incertitude. The seeker of the integral Yoga must however conquer both these imperfections. The thing to which he has given his assent and set his mind and heart and will to achieve, the divine perfection of the whole human being, is apparently an impossibility to the normal intelligence, since it is opposed to the actual facts of life and will for long be contradicted by immediate experience, as happens with all faroff and difficult ends, and it is denied too by many who have spiritual experience but believe that our present nature is the sole possible nature of man in the body and that it is only by throwing off the earthly life or even all individual existence that we can arrive at either a heavenly perfection or the release of extinction.

In the pursuit of such an aim there will for long be plenty of ground for the objections, the carpings, asu¯ ya¯ , of that ignorant but persistent criticising reason which founds itself plausibly on the appearances of the moment, the stock of ascertained fact and experience, refuses to go beyond and questions the validity of all indices and illuminations that point forward; and if he yields to these narrow suggestions, he will either not arrive or be seriously hampered and long delayed in his journey. On the other hand ignorance and blindness in the faith are obstacles to a large success, invite much disappointment and disillusionment, fasten on false finalities and prevent advance to greater formulations of truth and perfection. The Shakti in her workings will strike ruthlessly at all forms of ignorance and blindness and all even that trusts wrongly and superstitiously in her, and we must be prepared to abandon a too persistent attachment to forms of faith and cling to the saving reality alone. A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the ´sraddh¯a needed for the integral Yoga.

This ´sraddh¯a—the English word faith is inadequate to express it—is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding. And that which receives the influence and answers to the call is not so much the intellect, the heart or the life mind, but the inner soul which better knows the truth of its own destiny and mission. The circumstances that provoke our first entry into the path are not the real index of the thing that is at work in us. There the intellect, the heart, or the desires of the life mind may take a prominent place, or even more fortuitous accidents and outward incentives; but if these are all, then there can be no surety of our fidelity to the call and our enduring perseverance in the Yoga. The intellect may abandon the idea that attracted it, the heart weary or fail us, the desire of the life mind turn to other objectives. But outward circumstances are only a cover for the real workings of the spirit, and if it is the spirit that has been touched, the inward soul that has received the call, the ´sraddh¯a will remain firm and resist all attempts to defeat or slay it. It is not that the doubts of the intellect may not assail, the heart waver, the disappointed desire of the life mind sink down exhausted on the wayside. That is almost inevitable at times, perhaps often, especially with us, sons of an age of intellectuality and scepticism and a materialistic denial of spiritual truth which has not yet lifted its painted clouds from the face of the sun of a greater reality and is still opposed to the light of spiritual intuition and inmost experience. There will very possibly be many of those trying obscurations of which even the Vedic Rishis so often complained, “long exiles from the light”, and these may be so thick, the night on the soul may be so black that faith may seem utterly to have left us. But through it all the spirit within will be keeping its unseen hold and the soul will return with a new strength to its assurance which was only eclipsed and not extinguished, because extinguished it cannot be when once the inner self has known and made its resolution. The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. This saving return we shall experience so often that the denials of doubt will become eventually impossible and, when once the foundation of equality is firmly established and still more when the sun of the gnosis has risen, doubt itself will pass away because its cause
and utility have ended.

The faith demanded of us both in its general principle and its constant particular application amounts to a large and ever increasing and a constantly purer, fuller and stronger assent of the whole being and all its parts to the presence and guidance of God and the Shakti. The faith in the Shakti, as long as we are not aware of and filled with her presence, must necessarily be preceded or at least accompanied by a firm and virile faith in our own spiritual will and energy and our power to move successfully towards unity and freedom and perfection. Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. This spirit, says the Scripture, is not to be won by the weak, n¯ayam ¯atm¯a balah¯ınena labhyah. . All paralysing self-distrust has to be discouraged, all doubt of our strength to accomplish, for that is a false assent to impotence, an imagination of weakness and a denial of the omnipotence of the spirit. A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty and to yield to the sense of inability is for the seeker of the integral Yoga a non-sense, for his object is a development of a perfection that is there already, latent in the being, because man carries the seed of the divine life in himself, in his own spirit, the possibility of success is involved and implied in the effort and victory is assured because behind is the call and guidance of an omnipotent power. At the same time this faith in oneself must be purified from all touch of rajasic egoism and spiritual pride. The sadhaka should keep as much as possible in his mind the idea that his strength is not his own in the egoistic sense but that of the divine universal Shakti and whatever is egoistic in his use of it must be a cause of limitation and in the end an obstacle. The power of the divine universal Shakti which is behind our aspiration is illimitable, and when it is rightly called upon it cannot fail to pour itself into us and to remove whatever incapacity and obstacle, now or later; for the times and durations of our struggle while they depend at first, instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara.

The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all creative from eternity and armed with the Spirit’s omnipotence. All knowledge, all strengths, all triumph and victory, all skill and works are in her hands and they are full of the treasures of the Spirit and of all perfections and siddhis. She is Maheshwari, goddess of the supreme knowledge, and brings to us her vision for all kinds and widenesses of truth, her rectitude of the spiritual will, the calm and passion of her supramental largeness, her felicity of illumination: she is Mahakali, goddess of the supreme strength, and with her are all mights and spiritual force and severest austerity of tapas and swiftness to the battle and the victory and the laughter, the at.t ah¯asya, that makes light of defeat and death and the powers of the ignorance: she is Mahalakshmi, the goddess of the supreme love and delight, and her gifts are the spirit’s grace and the charm and beauty of the Ananda and protection and every divine and human blessing: she is Mahasaraswati, the goddess of divine skill and of the works of the Spirit, and hers is the Yoga that is skill in works, yogah. karmasu kau´salam, and the utilities of divine knowledge and the self-application of the spirit to life and the happiness of its harmonies. And in all her powers and forms she carries with her the supreme sense of the masteries of the eternal Ishwari, a rapid and divine capacity for all kinds of action that may be demanded from the instrument, oneness, a participating sympathy, a free identity, with all energies in all beings and therefore a spontaneous and fruitful harmony with all the divine will in the universe. The intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it is the last perfection of faith in the Shakti.

* * * * *

SAVITRI (Telecon) (p.220-225)

noreply@blogger.com (At the Feet of The Mother) — Wed, 17 Apr 2013 10:09:48 PDT

14th April 2013
(Telecon)

Book Two : The Book of the Traveller of the Worlds
Canto Eight : The World of Falsehood, the Mother of Evil and the Sons of Darkness
Page : 220-225

Language : English
Duration : 47 Minutes
File Size : 45 MB
Format : MP3 (128kbps)

DOWNLOAD SAVITRI (Telecon) 14th April 2013

Savitri Class Hindi #103 B2C6 pp 191-194

noreply@blogger.com (At the Feet of The Mother) — Wed, 10 Apr 2013 17:12:43 PDT

10th April 2013
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Savitri study with Alok Pandey

SAVITRI
BOOK TWO : The Book of the Traveller of the Worlds
Canto Six : The Kingdoms and Godheads of the Greater Life
Page 191- 194

Duration : 38 Minutes
File Size : 36 MB
Format : MP3 (128kbps)

DOWNLOAD (Savitri Class Hi #103 B2C6 pp 191-194.mp3)

Tapasya of the Will

noreply@blogger.com (At the Feet of The Mother) — Fri, 10 May 2013 04:41:14 PDT

a talk by Alok Pandey

Tuesday, 9th April 2013

at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.

Duration : 43 Minutes

File Size : 41 MB

Format : MP3 (128kbps)

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Synopsis :

Tapasya of the Will

Will and Faith are the two main powers given to man to assist his journey of life. To succeed in his outer or inner life, man must cultivate these two. The Will persistently applied in the direction of our faith tends to mould everything eventually in that direction. But there is a process and there is the factor of Time. The present talk is based on one of Sri Aurobindo’s automatic writings published under the name of Uttara Yogi. It is now part of Collected Works (Records of Yoga Vol 2. Page 1371 – 1379)

From The YOGIC SADHAN

The proper course of the Sadhan is just the opposite of the thing most people do and you have also done. People begin with the body and the prana, go on to the chitta and the manas, and finish up with the buddhi and the will. The real course is to start with the will and finish with the body. There is no need of Asana, Pranayama, Kumbhaka, Chittasuddhi, or anything else preparatory or preliminary if one starts with the will. That was what Sri Ramakrishna came to show so far as Yoga is concerned. “Do the Shakti Upasana first,” he said, “get Shakti and she will give you Sat.”Will and Shakti are the first means necessary to the Yogin. That was why he said always, “Remember you are Brahman,” and he gave that as a central message to Swami Vivekananda. You are Ishwara. If you choose, you can be shuddha, siddha and everything else, or, if you choose, you can be just the opposite. The first necessity is to believe in yourself, the second in God and the third to believe in Kali; for these things make up the world. Educate the Will first, through the Will educate the Jnanam, through the Jnanam purify the Chitta, control the Prana and calm the Manas. Through all these instruments immortalise the body. That is the real yoga, the Mahapantha, that is the true and only Tantra. The Vedanta starts with Buddhi, the Tantra with Shakti…..

What the Will is you have heard. It is Shakti, it is not Vasana, it is not Cheshta. Vasana and Cheshta are the negation of will. If you have desire, that means you doubt the power of your Will. Brahman has no desire. He wills and all things happen according to his Will. If you have Cheshta, that means you doubt your Will. Only those who feel or think they are not strong, struggle and labour to produce an effect. Brahman has no cheshta. He wills and His Will spontaneously produces its effect. But it produces it in time, space and causality. To demand a result now here and under given conditions is Ajnanam. The time, space and causality of every event and its development have been fixed ages ago by yourself and Parameswara, when the Kalpa began. It is ignorance to struggle and try to alter what you have yourself decreed. Care not about time, space or conditions, but will, and leave the result to God who is your omnipotent, omnipresent and omniscient self. You are the individual God and He is the universal God. Nothing but God exists. Ekam evadwitiyam. ThereforeWill implies Samata, absence of Vasana and Cheshta. Absence of Vasana and Cheshta implies knowledge. Until you have knowledge, you can never be safe against the return of Vasana and Cheshta.

The Will when it begins to act, will be hampered by the Swabhava; therefore until you are able to act on the Swabhava, you will not, should not bring your Will to bear upon life. In other words while you are a sadhak of the Shakti marga, be a sadhak only; when you have got Siddhi of the Will, then first use the Siddhi to get perfection of the adhar, and when you have got perfection of the adhar, then use the siddha adhar for Karma, for life.

The Swabhava opposes the perfect action of the Will. Why?

Because the nature of humanity is imperfect, only partly evolved, asiddha, and being in all its dharmas asiddha, the tamasic force of habit, tamasi dhriti, makes it resist any attempt to make it siddha. Humanity is evolving. Yoga is a means of carrying that evolution forward with great and victorious rapidity. But the imperfect Swabhava says, “I do not wish to be perfect, I am accustomed to imperfection and find it easy and comfortable.” First, then, the Will seizes hold of the Swabhava and removes the obstacles in the way of its own perfect development and action. As I have said, it first gets rid of the old samskaras of impossibility, the samskara, the ajnanam that I am man, not God, limited, not illimitable, helpless, not omnipotent. The Will has first to say, “I am omnipotent, that which the Purusha commands, I can act”. For the Will is the Shakti in action, and there is only one Shakti, Kali herself, who is God manifesting as Divine Energy.

Next the Will seizes the adhar and makes it shuddha in order that the Will may itself be shuddha. I have explained that if there is confusion and disorder among the functions, then the Will cannot act omnipotently. Therefore you must first develop Jnanam and by Jnanam effect the shuddhi of the adhar. When the adhar becomes shuddha, the Will being entirely free from wrong samskaras and wrong action, is what I call shuddha. It works perfectly. Working perfectly it makes the adhar siddha, that is the adhar rids itself of all doshas, deficiencies and weaknesses and works perfectly. It becomes a perfect instrument for the Purushottama, the Purusha and Shakti to carry on their Lila. Knowledge, therefore, jnanam is the next stage to be considered.

But before I come to that, let me finish about the obstacles in the Swabhava. There are not only the wrong Samskaras and the ashuddhi of the adhar, but the general nature of things has certain tendencies or laws in it which oppose the development of the Yoga as well as certain tendencies which help the development of the Yoga. There are three laws which oppose the law of persistence, the law of resistance and the law of recurrence: there are three laws which assist the law of gradual processes, the law of concentrated processes and the law of involved processes.

The law of persistence is this, that a rule, habit or tendency once established has a right to survive, a natural unwillingness to be changed or annulled. The longer it has been established, the longer it takes to root out. If a man has been yielding to the shadripus for many lives without any serious effort to dominate them or purify himself, then he cannot by mere wish or a mere rapid effort get rid of them and become pure and calm. They refuse to be so cavalierly treated. They say “You have given us rights in this adhar, and we persist”. Still more hard to deal with are those dharmas of the body which men call the laws of physical nature.

But the Will is omnipotent and if patiently, calmly and heroically exercised, will prevail. For the Will, I repeat, is Kali herself. Therefore in the end it establishes by its action new rules, habits or tendencies which fight with and gradually overcome the old. What then happens is that the old, though put down, weakened and no longer a real part of the nature, resist eviction from the adhar. They are supported by an army of forces or spiritual beings who surround you and live upon your experiences and enjoyments. This law of resistance marks the second period of the Yoga and, unless the Will has already become siddha and the adhar shuddha, is very trying and troublesome to the sadhak. For there seems to be no end to the capacity of resistance.

Here again the Will is bound to triumph, if it is supported by faith or knowledge. Even then the evicted habits and tendencies strive continually to re-enter the system and recover their lost seats of power and enjoyment. This is called recurrence. In proportion as the Will is siddha and the Adhar shuddha, the recurrence becomes weaker and less frequent or, when it comes, less prolonged. But in an impure adhar, or with an imperfect Will, the recurrence is often as prolonged and troublesome as the resistance.

On the other hand there are the three favourable laws. When a new habit or tendency is once established, it is the law that it shall develop towards strength and perfection. So long as it is struggling to establish itself, the Yogin may at any time become bhrashta, that is he may from error, weakness or impatience give up the struggle. That is the only fall for the Yogin. Failure, temporary defeat, is not bhramsa, so long as he refuses to give up the struggle. But once the right tendency is established, no man can destroy it, until it has enjoyed supremacy and its bhoga.

Still at first, while the Will is comparatively weak or unpractised, the progress must be slow. In proportion as the perfection of the Will brings purity of the Adhar, the progress becomes rapid. Everything in this world is done by a process; a process means a series of actions leading to a particular result by certain recognized stages. These stages may be passed through slowly or swiftly, but so long as the law of gradual processes obtains, all the stages must be successively and consciously passed through. You have so many milestones to pass; but you may pass them walking, in a carriage, in a railway train, but pass them you must. Still by the growing strength of the Will, you can replace slow process by swift process.

Then a time comes when Kali begins to transcend the ordinary human limits and becomes no longer the Shakti of a man, but the Shakti of God in man. It is then that gradual processes are replaced by concentrated processes. It is as if, instead of travelling from milestone to milestone you could leap from the first milestone to the third and so on to your journey’s end. In other words the process remains the same but some of the stages seem to be dispensed with. In reality they are passed over so lightly as to escape notice and occupy little time. Therefore it is called a concentrated or contracted process.

Lastly, when the man himself becomes God, either in a part of his actions or in the whole, then the law of concentrated processes gives place to the involved processes, when no process at all seems to be used, when the result follows the action instantaneously, inevitably and miraculously. In reality there is no miracle, the process is used but so rapidly, with such a sovereign ease, that all the stages become involved or hidden in what seems a moment’s action.

To most men it is enough, if they can reach the second stage; it is only the Avatar or the great Vibhuti who can reach the third.

Therefore do not be discouraged by any failure or delay. It is purely a question of force and purity of the Will. By purity I mean freedom from desire, from effort, from misplacement. It is best to begin by concentrating effort on the self-purification of the Will, towards which the first necessity is passivity of desire for the fruit, the second the passivity of the Chitta and the Buddhi, while the will is being applied; the third the development of self-knowledge in the use of the Will. It will be found that by this process of educating the Will, ˆatmˆanam ˆatmanˆa, purity of the adhar will also be automatically prepared and knowledge will begin to develop and act.

* * * * *

ILION (Hindi) 8 (End)

noreply@blogger.com (At the Feet of The Mother) — Sun, 07 Apr 2013 07:13:46 PDT

ILION (Poem)

Study with Alok Pandey (in Hindi)

6th April 2013
Sri Aurobindo Ashram, Pondicherry, India.

Language : Hindi
Duration : 39 minutes
File Size : 37 MB
Format : MP3 (128kbps)

DOWNLOAD (ILION Part 8)

ILION (Poem) (Hindi)
Total 8 Session
in HINDI language
talk by Alok Pandey

DOWNLOAD (ILION - Part 1)
DOWNLOAD (ILION - Part 2)
DOWNLOAD (ILION - Part 3)
DOWNLOAD (ILION - Part 4)
DOWNLOAD (ILION - Part 5)
DOWNLOAD (ILION - Part 6)
DOWNLOAD (ILION - Part 7)
DOWNLOAD (ILION - Part 8)