"A TALK OF THE MOTHER ON SAVITRI"

(On the 18th January 1960; when a young sadhak met the Mother for a personal interview, She said to him: "I shall give you something special; be prepared." The next day, when he again met Her, She spoke in French first about how to kindle the psychic Flame and then in this connection started speaking about Sri Aurobindo`s great epic Savitri and continued to speak at length.

The sadhak, after returning from the Mother, wanted to note down immediately what She had said, but he could not do so because he felt a great hesitation due to his sense of incapacity to transcribe exactly the Mother`s own words. After nearly seven years, however, he felt a strong urge to note down what the Mother had spoken; so in 1967 he wrote down from memory a report in French. The report was seen by the Mother and a few corrections were made by her. To another sadhak who asked Her permission to read this report She wrote: "Years ago I have spoken at length about it [Savitri] to Mona Sarkar and he has noted in French what I said. Some time back I have seen what he has written and found it correct on the whole."(4.12.1967)

On a few other occasion also, the Mother had spoken to the same sadhak on the value of reading Savitri which he had noted down afterwards. These notes have been added at the end of the main report.

A few members of the Ashram had privately read this report in French, but afterwards there were many requests for its English version. A translation was therefore made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation before permitting its publication but could check only a portion of it.

In view of the great value of what the Mother had said about Savitri and also because of the increasing demand for the English version? it is now being published in this Number.)

Do you read Savitri?

Yes, Mother, yes.

You have read the whole poem?

Yes, Mother, I have read it twice.

Have you understood all that you have read?

Not much, but I like poetry, it is because of that I read it.

It does not matter if you do not understand it – Savitri, read it always. You will see that every time you read it, there will be something new experience; things which were not here, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate upon Savitri, one will receive all the help one needs. For him who wishes to Follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is necessary for doing the Yoga.

"He has crammed the whole universe in a single book." It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, "I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I decided. Still I do not know how far I shall succeed. I pray for help." And you know what it was? It was – before beginning, I warm you in advance – it was his way of speaking, so full of humility and divine modesty. He never... asserted himself. And the day he actually began it, he told me: "I have launched myself in a rudderless boat upon the vastness of the Infinite." And once having started, he wrote page after page without intermission, as though it were a thing already complete up there and he had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with his genius only arranged the lines – in a superb and magnificent style. Sometimes entire lines were revealed and he has left them intact; he worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work he has created! yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I studied the best works in Greek, Latin, English and of course in French literature, also in German and all the great creation of the West and East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seem to me empty, flat, hollow, without any deep reality – apart from a few rare exeptions, and these too represent only a small fraction of the Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal he has created. I tell you once again there is nothing like it in the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the verses in themselves, one will find them unique, of the highest classical kind. What he has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is always what is revealed here in each verse one will reach finally the transformation of supramental Yoga. It is truly the infallible guide who never abandons you; his support is always there for him who wants to follow the path. Each verse of Savitri is like a Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the Gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny – all is there. You can find all the answers to all your questions therein. Everything is explained, even the future of man and of evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual "adventures" who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must climb to the required level of true consciousness to discover it. All prophecies, all that is going to come is presented with a precise and wonderful clarity. Sri Aurobindo gives you here the key to find the truth, to discover the consciousness, solve the problem of what the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb right up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and reach immortality. You will find the whole journey in detail, and much more yet. It is a real experience – reading Savitri. All the secrets that man possessed, he has revealed, – as well as that awaits him in the future; all thus is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

All this is own experience, and what is most surprising is that it is my own experience also. It is my sadhana which he has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when he was writing he used to read it to me. Every morning I used to hear him read Savitri. During the night he would write and in the morning read out to me in the morning were those I had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which he read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what he said with my previous experiences and that he had noted them down afterwards, no, he knew already what I had seen. It is my experiences he has presented of our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by him, realities, supracosmic truth. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighbourhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffer and endured physically what one cannot image. Nobody till today has suffered like him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened, he is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is his whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The more one advances on the path of Yoga, the more one assimilates and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which he has spoken in The Future Poetry. It is too subtle, too refined, – it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is the super-epic, it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines he has written. No these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperbolas to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value – spiritual value and all other values; it is eternal in the subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come in contact with this, the higher will you be uplifted. Ah, truly it is something! It is most beautiful thing he has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be known.

My child, everyday you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is by 'the heart'. I tell you, if you try to concentrate really with this aspiration in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as throughout it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as though Savitri were a being, a real guide. I tell you, whoever, wishing to practise Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest step of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practise it anywhere. For him Savitri alone will be the guide, for all, that he needs he will find in Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and these incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if led by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, tapasya, sadhana, everything, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This the work before you, it is hard but it is worth the trouble.

5-11-1967.

If you are depressed, if you feel miserable, if you do not succeed in anything that you undertake or else if what happens is always the contrary of what you expect, however much you try – if it has come to such a pass that you lose your temper, life becomes disgusting and you are unhappy, then immediately take Savitri and, after a moment`s concentration, open it at any page and read. You will see that all your misery disappears like smoke. And you will have the strength to overcome the worst gloom of sorrows; you will no more feel that which tormented you. Instead you will fell a strange happiness, a reversal of consciousness along which the energy and force to conquer everything, as through there was nothing impossible. And you will feel this inexhaustible joy that purifies all. Read just a few lines and that is sufficient to establish the contact with your inmost being. Such is the extraordinary power of Savitri.

Or else, after having read some lines, if you concentrate deeply, then too will you find the solution to what was tormenting you. You have only to open Savitri just at random without reflecting and you will have the answer to your problems. Do this with faith and simplicity, the result is certain.

1968.

Ref :[ THE MOTHER ON SAVITRI. By Mona sarkar. ]

THE IDEAL CENTRE - Talk by Nolini Kanta Gupta

  

[Nolini Kanta Gupta was a revolutionary, linguist, scholar, critic, poet, philosopher and a man of deep spiritual realisation. Author of nearly 60 books, he was a Trustee of Sri Aurobindo Ashram. He passed away in 1984.]  

Once when the Mother was asked by a group of disciples to give permission and blessings for opening a centre, She said in answer: "To open a centre is not sufficient in itself. It must be the pure hearth of perfect sincerity, in a total consecration to the Divine." This is the first motto or mantra that should be inscribed on the tablet of the inner constitution of every group organisation. It states the basic spirit, the true inspiration that should initiate the work and guide it through. The second mantra is embodied in these words of Sri Aurobindo: "Love the Mother: Always behave as if She was looking at you, for indeed She is always present." These are words that should be kept always bright and blazing in the heart of each and every one. It gives the source and origin of the inspiration, the single fount of all movements collective and individual. And a third mantra not less living or less urgent has been given by the Mother: "Let us work as we pray, for indeed work is the body's best prayer to the Divine." Here we learn of the way, the process that is to be followed, the skill as it were, for realising the goal.   

And for a final comprehension and direction we are to remember these words of Sri Aurobindo:  "All problems of existence are essentially problems of harmony."   

In life, which is necessarily corporate life (a centre essentially means a training and a realisation in corporate life) the first and last necessity is harmony, that is to say, understanding and union among the members of the corporate life. That is a self-evident truth understood and accepted by one and all. But the crux of the matter is how to achieve the harmony. It can be achieved only on a higher level of being and consciousness, on the lower ordinary level there can be only a compromise, an unstable balance, an uncertain counter-poising of diverse and divergent elements. Also, it must be noted, that the higher and deeper the consciousness, the wider and the more comprehensive, the more the harmony becomes natural, spontaneous, faultless, perfect: and on the highest level the harmony becomes not merely union but indivisible unity. 

 That is the goal towards which a dedicated centre, that is to say, a spiritually aspiring group should move and labour. And that also is the primary work, the first and foremost for which the centre stands as the field. And this work can be done and has to be achieved through the discipline enunciated in just the previous, our third mantra—the fundamental attitude with which the work has to be done. It is said there that the work, consecrated work or service is the prayer of the body. Mind's prayer is expressed in words, body's prayer in works. Work is the prayer in its dynamic and concrete form, it is the utterance of the physical, the language it knows in order to ask for and seek the union with the Divine. It is the holy ritual expressing and embodying in the physical, material life, one's adoration, one's adhesion to the ideal, the deity one worships.   

Work or service expressing harmonisation needs to be based, as I have said, upon a higher and higher consciousness. Work done as prayer is the best means of effecting an ascent in consciousness. This is the lesson that each individual of a centre must learn from the very outset and ever afterwards. He must always try to rise in consciousness, reach an ever higher status of being and from there let the work flow, as it were, from a spontaneous spring. As one rises in consciousness and being, naturally and inevitably this consciousness widens and one feels naturally and spontaneously kinship and union with all others. Work or service is then only a dynamic means of achieving and realising the sense of perfect unity of oneself with all other selves.   

Work is not meant to show or express one's capacity or skilfulness or cleverness, nor is it a mere mechanical execution of outward acts performing certain duties however conscientiously or meticulously. It is indeed a ritual of prayer and self-dedication, adhesion and surrender of the most dynamic and material parts of our being—the most unresponsive and insensible elements— to the One Divine Will.   

And this brings us to the major, the cardinal mantra of a centre, the mantra which Sri Aurobindo gives about the constant and living presence of the Mother. The very core of a centre is this Presence. A centre grows and can grow perfectly only around the Mother's Presence and Consciousness. As the ideal for the individual is to be conscious of its central inner being and relate all its parts and all its movements to that central reality, organise itself in perfect harmony around this core of its being, even so a group-centre has to organise itself in perfect harmony around the central reality of the Mother: only so can it grow and grow harmoniously. Indeed a group, that is to say, a centre, like the individual can successfully grow into a living and harmonious dynamic Truth only when it has in its consciousness at every moment and in every movement of its life the never-failing Presence of the Divine Mother, for thus only a centre can become a divine embodiment and incarnation of the Supreme Mother for the expression and realisation of her truth upon this earth. 

The Maha Kali Aspect of The Mother

The Maha Kali Aspect of The Mother.

SRI AUROBINDO SAYS......,

Q: About the Mother's Mahakali aspect it is said in ‘The Mother’: “When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker”. How is this intervention of the Mahakali force felt?

A: It is felt as if something swift, sudden, decisive and imperative. When it intervenes, it has a kind of divine or supramental sanction behind it and is like a fiat against which there is no appeal. What is done cannot be reversed or undone. The adverse forces may try, may even touch or invade, but they retire baffled and it is seen as soon as they withdraw that the past ground has remained intact ? it is felt even in the attack. Also the difficulties that were strong before it touched by this fiat lose their power, their verisimilitude destroyed or are weak shadows that come only to flicker and fade away. I say ‘allowed’, because this supreme action of Mahakali is comparatively rare, the action of the other Powers or a partial action of Mahakali is more common.

Sri Aurobindo. 24-8-1933.

SRI AUROBINDO SAYS...,

Q: While praying today I saw the image of Mother Kali. She was black and naked and was standing with her foot on the back of Shiva ? as she is traditionally described. Why is Kali seen in such a form and on what plane is she seen like this?

A: It is in the vital. It is Kali as a destroying Force — a symbol of the Nature Force in the ignorance surrounded by difficulties, wresting and breaking everything in a blind struggle to get through till she finds herself standing with her foot on the Divine itself — then she comes to herself and the struggle and destruction are over. That is the significance of the symbol.

9-2-1934.

To the sincere seeker, Mahakali is the divine warrior, protecting and aiding the ascent. To those who oppose, she is the implacable enemy. “Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle.”

Sri Aurobindo, The Mother, Chapter Six, pp. 42-45.

Kali’s Dance of Destruction

Ideas warring and fierce leaped upon life; 

A hard compression held down anarchy 

And liberty was only a phantom’s name: 

Creation and destruction waltzed inarmed 

On the bosom of a torn and quaking earth; 

All reeled into a world of Kali’s dance. ||68.83||

Soul-Force of Mother of Works and Force as Kali

I wear the face of Kali when I kill, 

I trample the corpses of the demon hordes. ||123.16||

I am charged by God to do his mighty work, 

Uncaring I serve his will who sent me forth, 

Reckless of peril and earthly consequence. ||123.17||

I reason not of virtue and of sin 

But do the deed he has put into my heart. ||123.18||

Kali Black

I have created all, all I devour; 

I am Death and the dark terrible Mother of life, 

I am Kali black and naked in the world, 

I am Maya and the universe is my cheat. ||128.24||

I lay waste human happiness with my breath 

And slay the will to live, the joy to be 

That all may pass back into nothingness 

And only abide the eternal and absolute. ||128.25||

For only the blank Eternal can be true. ||128.26||

SRI AUROBINDO ASHRAM NEW YEAR MESSAGES 1933 - 1973

SRI AUROBINDO'S MAHASAMADHI 5 DECEMBER 1950

God departs - 5 DEC 1950.

At 1.26 a.m., leaving his physical sheath, "the Colonist from Immortality" departed from the earthly habitation, in the presence of the Mother who stood near his feet with an intense penetrating gaze, an incarnation of divine strength, poise and calm.
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"A colonist from immortality. A treasurer of superhuman dreams, "

Sri Aurobindo’s Mahasamadhi - 5 th December 1950.

‘…the sadhaks came one by one and saw the Marvel and the Mystery, the body of the Golden Purusha in eternal sleep. And with tears of joy and grief they offered their prayer to the One who had sacrificed all for them.

‘I also saw, to my utter wonder and delight, that the entire body was suffused with a golden crimson hue, so fresh, so magnificent. It seemed to have lifted my pall of gloom and I felt light and happy without knowing why. When the Mother came, I asked naïvely, “Mother, won’t he come back?” No!” she replied, “If he wanted to come back, he would not have left the body.” Pointing to the Light she said, “If this Supramental Light remains we shall keep the body in a glass case.”

‘…for four days, the disciples, the people of the town, Ashram employees had the unique Darshan and paid their homage. Bhaktas had come from different parts of India for the benediction of the last Darshan of the Guru. Many of them felt the room surcharged with peace, force, light or bliss. Some saw Sri Aurobindo sitting on the bed and saying, “I am here, I am here!” as if to falsify Nature’s decree…

‘The Mother paid her visits to the room twice or thrice a day, clad in a white robe and with a scarf tied over her hair. Her face calm and grave, yet softened with a material sweetness, she looked like Maheshwari of transcendent glory. She would stand silently before the body, look at it for some time and quietly retire. Sometimes she was accompanied by Nolini, Pavitra, Amrita and others. She did not want the body to be touched and wished that an utter silence should prevail in the room at all times.’[1]
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‘The Mother then said Sri Aurobindo had lived so long in the Supramental Consciousness that it had come down into His body and made it shine with a golden light. But She added that one could not be sure how long the light would remain and in case it remained for a long time it was necessary to protect the body against dust and air-borne insects. So She asked me to prepare a large glass covering to go over the whole body in a way which would not disturb it. Immediately a man was sent to Madras to get the necessary large sheets of glass and through Dyuman we arranged for the silver angle strips to join them to form a cover.

‘In the meantime we thought it would be good if we could keep the room temperature low by arranging large blocks of ice round about with fans to blow over them. We did this without consulting the Mother. As soon as She saw it, She asked us to remove everything at once: She did not want any artificial measure to be taken at all. If the body was to remain without perishing, it would be by His will alone…

‘Mother gave me instructions for the casket which was made of solid wood and lined with silk. Sri Aurobindo was still lying on his bed and there was the most marvellous golden light emanating from his body, and a scent like a celestial perfume. The Mother told me how deep to go into the Samadhi and how to design it.

‘We built the Samadhi not as a hole in the ground but as a vault with thick concrete walls nine inches thick with cement floors and a cement roof. We went down eight feet and built a four-foot room with cement slabs. Over that the Mother instructed me to build another room also with walls, a floor and a roof. She told me to fill it with clean river sand and to put a large slab on the top. Thus was the Samadhi built.

‘Mother wanted Sri Aurobindo’s ‘Samadhi’ to be under the Service Tree in the Ashram courtyard. She gave detailed instructions, saying how deep we should go and that we should construct a waterproof chamber down below with a waterproof cement slab cover and then an air-space with another waterproof cement slab cover. Then earth was to be filled over this till it came above the surface of the ground, and around it the walls of the Samadhi were to be built.

‘The Mother also told us to prepare a fine case for His body. I got the Harpagon Workshop to start making one in solid thick rosewood with brass straps and brass rings on the side to take the ropes.

‘We started working from the morning of the 5th. We decided to build the Samadhi ourselves without paid labour. The ground was hard—very hard—and breaking it was quite a job. It was decided that the burial would take place on the evening of the 5th. Discoloration of the body generally sets in within 24 hours, 35 hours is the outside limit. But when it was about time for the burial there was no sign of decomposition at all. In fact, even though life had left the body, it was suffused with a golden light and Sri Aurobindo’s face shone with it.’[2].

REFERENCE:
[1] Nirodbaran, Twelve Years with Sri Aurobindo, pp. 280-282.

[2] Udar, One of Mother’s Children, pp. 35-37.

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A Tribute Through His Savitri.

A colonist from immortality. 
A pointing beam on earth’s uncertain roads, 
His birth held up a symbol and a sign; 
His human self like a translucent cloak Covered the 
All-Wise who leads the unseeing world. 
Affiliated to cosmic Space and Time And paying here 
God’s debt to earth and man A greater sonship was his divine right. 
Although consenting to mortal ignorance, 
His knowledge shared the Light ineffable. 
A strength of the original Permanence 
Entangled in the moment and its flow, 
He kept the vision of the Vasts behind: 
A power was in him from the Unknowable. 
An archivist of the symbols of the Beyond, 
A treasurer of superhuman dreams,
He bore the stamp of mighty memories 
And shed their grandiose ray on human life.
His days were a long growth to the Supreme. 
[ SAVITRI. BOOK I: The Book of Beginnings, Canto Three
The Yoga of the King.Page - 22. ].
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Immeasurable by the common look, 
He made great dreams a mould for coming things 
And cast his deeds like bronze to front the years. 
His walk through Time outstripped the human stride. 
Lonely his days and splendid like the sun’s.
[ Savitri. BOOK I: The Book of Beginnings. CANTO III: The Yoga of the Soul’s Release. Page 45.]
He knew the source from which his spirit came:
Movement was married to the immobile Vast; 
He plunged his roots into the In?nite, 
He based his life upon eternity.
[ Savitri. BOOK I: The Book of Beginnings. CANTO III: The Yoga of the Soul’s Release. Page 34. ]
His soul lived as eternity’s delegate, 
His mind was like a fire assailing heaven,
His will a hunter in the trails of light. 
An ocean impulse lifted every breath; 
Each action left the footprints of a god, 
Each moment was a beat of puissant wings. 
[ SAVITRI. BOOK I: The Book of Beginnings 
CANTO III: The Yoga of the Soul’s Release ].
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He who would save the race must share its pain: 
This he shall know who obeys that grandiose urge.
The Great who came to save this suffering world 
And rescue out of Time’s shadow and the Law, 
Must pass beneath the yoke of grief and pain; 
They are caught by the Wheel that they had hoped to break, 
On their shoulders they must bear man’s load of fate. 
Heaven’s riches they bring, their sufferings count the price 
Or they pay the gift of knowledge with their lives. 
The Son of God born as the Son of man 
Has drunk the bitter cup, owned Godhead’s debt, 
The debt the Eternal owes to the fallen kind 
His will has bound to death and struggling life 
That yearns in vain for rest and endless peace.
Now is the debt paid, wiped off the original score. 
The Eternal suffers in a human form, 
He has signed salvation’s testament with his blood:
He has opened the doors of his undying peace.
The Deity compensates the creature’s claim, 
The Creator bears the law of pain and death;
A retribution smites the incarnate God. 
His love has paved the mortal’s road to Heaven: 
He has given his life and light to balance here 
The dark account of mortal ignorance. 
[ SAVITRI.BOOK VI: The Book of Fate
CANTO II: The Way of Fate and the Problem of Pain Page 445 ].
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It is finished, the dread mysterious sacrifice, 
Offered by God’s martyred body for the world; 
Gethsemane and Calvary are his lot, 
He carries the cross on which man’s soul is nailed; 
His escort is the curses of the crowd; 
Insult and jeer are his right’s acknowledgment; 
Two thieves slain with him mock his mighty death. 
He has trod with bleeding brow the Saviour’s way.
He who has found his identity with God
Pays with the body’s death his soul’s vast light. 
His knowledge immortal triumphs by his death. 
[ SAVITRI.BOOK VI: The Book of Fate
CANTO II: The Way of Fate and the Problem of Pain Page 445 ]
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But when God’s messenger comes to help the world
And lead the soul of earth to higher things, 
He too must carry the yoke he came to unloose;
He too must bear the pang that he would heal: 
Exempt and unafflicted by earth’s fate, 
How shall he cure the ills he never felt? 
He covers the world’s agony with his calm; 
But though to the outward eye no sign appears 
And peace is given to our torn human hearts, 
The struggle is there and paid the unseen price; 
The fire, the strife, the wrestle are within.
He carries the suffering world in his own breast;
Its sins weigh on his thoughts, its grief is his: 
Earth’s ancient load lies heavy on his soul; 
Night and its powers beleaguer his tardy steps, 
The Titan adversary’s clutch he bears; 
His march is a battle and a pilgrimage. 
Life’s evil smites, he is stricken with the world’s pain:
A million wounds gape in his secret heart. 
[ SAVITRI. BOOK VI: The Book of Fate 
CANTO II: The Way of Fate and the Problem of Pain Page 448 ].

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SRI AUROBINDO and THE MOTHER ON MONEY

Money is the visible sign of a universal force, and this force in its manifestation on earth works on the vital and physical planes and is indispensable to the fullness of the outer life. In its origin and its true action it belongs to the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose. This is indeed one of the three forces – power, wealth, sex – that have the strongest attraction for the human ego and the Asura and are most generally misheld and misused by those who retain them. The seekers or keepers of wealth are more often possessed rather than its possessors; few escape entirely a certain distorting influence stamped on it by its long seizure and perversion by the Asura. For this reason most spiritual disciplines insist on a complete self-control, detachment and renunciation of all bondage to wealth and of all personal and egoistic desire for its possession. Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs and use it divinely for the divine life is the supramental way for the Sadhaka.

You must neither turn with an ascetic shrinking from the money power, the means it gives and the objects it brings, nor cherish a rajasic attachment to them or a spirit of enslaving self-indulgence in their gratifications. Regard wealth simply as a power to be won back for the Mother and placed at her service.

All wealth belongs to the Divine and those who hold it are trustees, not possessors. It is with them today, tomorrow it may be elsewhere. All depends on the way they discharge their trust while it is with them, in what spirit, with what consciousness in their use of it, to what purpose.

In your personal use of money look on all you have or get or bring as the Mother’s. Make no demand but accept what you receive from her and use it for the purposes for which it is given to you. Be entirely selfless, entirely scrupulous, exact, careful in detail, a good trustee; always consider that it is her possessions and not your own that you are handling. On the other hand, what you receive for her, lay religiously before her; turn nothing to your own or anybody else’s purpose.

Do not look up to men because of their riches or allow yourself to be impressed by the show, the power or the influence. When you ask for the Mother, you must feel that it is she who is demanding through you a very little of what belongs to her and the man from whom you ask will be judged by his response.
If you are free from the money-taint but without any ascetic withdrawal, you will have a greater power to command the money-force for the divine work. Equality of mind, absence of demand and the full dedication of all you possess and receive and all your power of acquisition to the Divine Shakti and her work are the signs of this freedom. Any perturbation of mind with regard to money and its use, any claim, any grudging is a sure index of some imperfection or bondage.

The ideal Sadhaka in this kind is one who if required to live poorly can so live and no sense of want will affect him or interfere with the full inner play of the divine consciousness, and if he is required to live richly, can so live and never for a moment fall into desire or attachment to his wealth or to the things that he uses or servitude to self-indulgence or a weak bondage to the habits that the possession of riches creates. The divine Will is all for him and the divine Ananda.

In the supramental creation the money-force has to be restored to the Divine Power and used for a true and beautiful and harmonious equipment and ordering of a new divinised vital and physical existence in whatever way the Divine Mother herself decides in her creative vision. But first it must be conquered back for her and those will be strongest for the conquest who are in this part of their nature strong and large and free from ego and surrendered without any claim or withholding or hesitation, pure and powerful channels for the Supreme Puissance.

VOLUME 32. THE MOTHER WITH LETTERS ON THE MOTHER [Chapter IV. PAGE 10-11].

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 THE MOTHER on

“MONEY MANAGEMENT”

I once asked the Mother what is the right attitude to money, should we store money, should we be misers or should we be spendthrifts. she told me something which has always stuck in my mind. It is a paradox.

she said you should be both. you should welcome money, conserve it with attention to the last pie; it is an occult law that where money is treasured, where money is respected, there it flows. Money flows where it is welcomed, where it is cherished, where it worshipped. That is why money in the west has always flowed to the jewish community.And once it starts coming. it forms a habit of pouring there. so you conserve, you have to be a careful accountant when you get and keep the money. But she said, when you spend you have to be liberal, be generous; do not calculate when you spend. Choose a good cause, spend , but do not waste. Whether it is coins, currency notes or food or clothes, do not waste but spend wisely; Nature always rushes things where they are properly used.

So we have to educate ourselves on both the fronts, on acquiring money without greed as a force of god to be won, treasured, cherished and utilised.

ART OF LIVING
[ Talks on the Mother's Affirmative Spirituality
By M.P. Pandit p.no 159 ]