Friday, April 27, 2012

East Bengal's (Bangladesh) Receptivity

The Question of Avatarhood

The Guru and the Avatar

About the question of the Avatar, I do not think it is useful
to press in the matter. It has become very much the tendency,
especially in Bengal, to regard the Guru as the Avatar. To every
disciple the Guru is the Divine, but in a special sense—for
the Guru is supposed to live in the divine consciousness, to
have attained union and when he gives to the disciple, it is the
Divine that gives and what he gives is the consciousness of the
Divine who is within the Guru. But that and Avatarhood are two
different things. It is mostly in East Bengal recently that those
have come who were acclaimed as Avatars; those who came had
each of them the idea of a work to be done for the world and the
sense of a Divine Power working through them, which shows
that there was a pressure for manifestation there and something
came in each case, for something of the Divine Power always
comes when it is called, but it does not look as if there was
anywhere the complete descent. It is this that may have created
the idea that the Avatar was born there. It has always been said
of the Advent that is to come now that there would be many
in whom it would seem that it had come, but the real Avatar
would work behind a veil until the destined hour came.

I do not gather from what is quoted as said by your Guru
that he claimed to be the Avatar. It seems to me that he claimed
to be a Power preparing the way for the work of the Divine
Mother and even to indicate that all that he meant would be
manifested not only by his own followers but by other groups
(sm p dAy), consisting evidently of those who had not had him
for Guru but had some other Head and Teacher. This is also
confirmed by the saying that some other one than his disciples
might be the means of his p kAS—that is to say, would be the
means of carrying on his work and aiding the manifestation of
theMother. If this meant proclaiming him as the Avatar, I do not
see how it can agree with the other saying that after his leaving
his body the Avatar would come to the Asram he had created.
I do not quite know what is meant by ayoni-sambhava. An
incarnation is always through a human mother, though there
have been one or two cases in which a virgin birth has been
proclaimed (Christ, Buddha). The only other meaning—unless
we suppose an unprecedentedmiracle—might be a descent such
as sometimes happens, the Godhead manifesting in somebody
who at birth was a Vibhuti, not at once the full incarnation.
But in the absence of a clear statement from your Guru himself,
these are only speculations.
I have written this much as an answer to your question, but
I doubt whether it is necessary or advisable to write anything of
it to your friends. They have their own feeling about the matter;
it seems to me better not to challenge or disturb it.
25 August 1935
source:Sri Aurobindo on Himslelf

Saturday, April 21, 2012

Yoga Of The Body

May 1, 1958

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.
To do the divine Will - I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divine's Will. But I didn't know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didn't know what it was ... I always had to listen, to refer things, to pay attention. Now, no more - bliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.
Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!
May 10, 1958
This morning, I suddenly looked at my body (usually, I don't look at it - I am inside it, working), I looked at my body and said to myself, 'Let's see, what would a witness say about this body?' - the witness Sri Aurobindo speaks of in The Synthesis of Yoga. Nothing very remarkable. So I formulated it like this (Mother reads a written note):

'This body has neither the uncontested authority of a god nor the imperturbable calm of the sage.'
So, what then?
'It is as yet only an apprentice in supermanhood.'
That is all it is trying to be.
I saw and understood very well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, 'You are She,' at the same time he bestowed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body - I didn't bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to remain constantly open to his action.'
Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and entered into mine, he told me, 'You will continue, you will go right to the end of the work.' It was then that I imposed a calm upon this body - the calm of total detachment. And I could have remained like that.
But in a way, absolute calm implies withdrawal from action, so a choice had to be made between one or the other. I said to myself, 'I am neither exclusively this nor exclusively that.' And actually, to do Sri Aurobindo's work is to realize the Supramental on earth. So I began that work and, as a matter of fact, this was the only thing I asked of my body. I told it, 'Now you shall set right everything which is out of order and gradually realize this intermediate supermanhood between man and the supramental being or, in other words, what I call the superman.'
And this is what I have been doing for the last eight years, and even much more during the past two years, since 1956. Now it is the work of each day, each minute.
That's where I am. I have renounced the uncontested authority of a god, I have renounced the unshakable calm of the sage ... in order to become the superman. I have concentrated everything upon that.
We shall see.
I am learning to work. I am only an apprentice, simply an apprentice - I am learning the trade!
1. This last sentence was later added by Mother in writing.
(Soon afterwards)
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.
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, and when you are ...' - bah, bah, bah, bah, bah!
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 ago2: 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.
1. Tapasya: yogic discipline or askesis.
2. May 1, 1958.
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.
I know that the experience I had the other day is new and that I was the first person on earth to have it. But it is the only thing that is true. All the rest ...
I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first three or four years of my life it was only something stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of twenty-two or twenty-three, upon prepared ground. I am now more than eighty years old: I have thought of nothing but that, I have wanted nothing but that, I had no other interest in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. There were not periods of remembering and forgetting: it was continuous, unceasing, day and night, from the age of twenty-four - and I had this experience for the first time about a week ago! 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!
... 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.
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.
As for me, I saw the thing only at the time of this experience,' and as a result of this experience. But it is impossible to formulate even the experience itself, and as soon as I endeavored to formulate it and the more I was able to formulate it, the more the thing faded, escaped.
1. May 1, 1958.
Consequently, if you do not remember having had the experience, you are left in the same condition as before, but with the difference that now you know, you can know, that 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.
And the proof - I have the proof because I experienced it myself - is that from the minute you are in the other consciousness, the true consciousness, all these things which appear so real, so concrete, change INSTANTLY. There are a number of things, certain material conditions of my body - material - that changed instantly. 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.

ISBN 2-902776-33-0
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The Supramental Ship

February 3, 1958

(The following experience was later read out to the Wednesday class on 2.19.58)
Between the beings of the supramental world and men, there exists approximately the same gap as between men and animals. Sometime ago, I had the experience of identification with animal life, and it is a fact that animals do not understand us; their consciousness is so constituted that we elude them almost entirely. And yet I have known domestic animals - cats and dogs, but especially cats - who made an almost yogic effort of consciousness to understand us. But generally, when they watch us living and acting, they don't understand, they don't SEE US as we are and they suffer because of us. We are a constant enigma to them Only a very tiny part of their consciousness is linked to us. And it is the same for us when we try to look at the supramental world. Only when the link of consciousness has been built shall we see it - and even then, only that part of our being which has undergone the transformation will be capable of seeing it as it is - otherwise the two worlds would remain as separate as the animal world and the human world.
The experience I had on February 3 proves this. Before, I had had an individual, subjective contact with the supramental world, whereas on February 3, I went strolling there in a concrete way - as concretely as I used to go strolling in Paris in times past - in a world that EXISTS IN ITSELF, beyond all subjectivity.
It is like a bridge being built between the two worlds.
This is the experience as I dictated it immediately thereafter:
The supramental world exists in a permanent way, and I am there permanently in a supramental body. I had proof of this today when my earthly consciousness went there and consciously remained there between two and three o'clock in the afternoon: I now know that for the two worlds to join in a constant and conscious relationship what is missing is an intermediate zone between the existing physical world and the supramental world as it exists. This zone has yet to be built, both in the individual consciousness and in the objective world, and it is being built. When formerly I used to speak of the new world that is being created, I was speaking of this intermediate zone. And similarly, when I am on 'this' side - that is, in the realm of the physical consciousness - and I see the supramental power, the supramental light and substance constantly permeating matter, I am seeing and participating in the construction of this zone.
I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that - the light was like that, the people were like that - everything had this color, in varying shades, however, which enabled things to be distinguished from one another. The overall impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board were being prepared.
This immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world were about to disembark. Everything was arranged for this first landing. A certain number of very tall beings were posted on the wharf. They were not human beings and never before had they been men. Nor were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the shore. The tall beings posted there seemed to be reviewing those who were disembarking, allowing those who were ready to go ashore and sending back those who were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here' - and in my consciousness, I protested: 'No, no, not yet! Not yet! I want to see who's there!' I was watching all this and noting it with intense interest ... It went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.
The nature of objects on this ship was not that which we know upon earth; for example, the clothes were not made of cloth, and this thing that resembled cloth was not manufactured - it was a part of the body, made of the same substance that took on different forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life created its own forms. There was ONE SINGLE substance in all things; it changed the nature of its vibration according to the needs or uses.
Those who were sent back for more training were not of a uniform color; their bodies seemed to have patches of a grayish opacity, a substance resembling the earth substance. They were dull, as though they had not been wholly permeated by the light or wholly transformed. They were not like this all over, but in places.
The tall beings on the shore were not of the same color, at least they did not have this orange tint; they were paler, more transparent. Except for a part of their bodies, only the outline of their forms could be seen. They were very tall, they did not seem to have a skeletal structure, and they could take on any form according to their needs. Only from their waists to their feet did they have a permanent density, which was not felt in the rest of their body. Their color was much more pallid and contained very little red, it verged rather on gold or even white. The parts of whitish light were translucid; they were not absolutely transparent, but less dense, more subtle than the orange substance.
1. Indeed, one of the people near Mother had pulled Her out of the experience.
Just as I was called back, when I was saying, 'Not yet ... ,' I had a quick glimpse of myself, of my form in the supramental world. I was a mixture of what these tall beings were and the beings aboard the ship. The top part of myself, especially my head, was a mere silhouette of a whitish color with an orange fringe. The more it approached the feet, the more the color resembled that of the people on the ship, or in other words, orange; the more it went up towards the top, the more translucid and white it was, and the red faded. The head was only a silhouette with a brilliant sun at its center; from it issued rays of light which were the action of the will.
As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy ... On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle age - again, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted - I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the people - whether they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connect - and it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativity - no, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not really so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that we usually consider bad ... actually how funny it was to see that it is something excellent! And other things that we consider important were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things ... Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ... ridiculous we are.
(Then Mother speaks to the children)
There is a continuation to all this, which is like the result in my consciousness of the experience of February 3, but it seems premature to read it now. It will appear in the April issue [of the Bulletin], as a sequel to this.
But one thing - and I wish to stress this point to you - which now seems to me to be the most essential difference between our world and the supramental world (and it is only after having gone there consciously, with the consciousness that ordinarily works here, that this difference appeared to me in what might be called its enormity): everything here, except for what happens within and at a very deep level, seemed absolutely artificial to me. Not one of the values of ordinary physical life is based upon truth. Just as we have to buy cloth, sew it together, then put it on our backs in order to dress ourselves, likewise we have to take things from outside and then put them inside our bodies in order to feed ourselves. For everything, our life is artificial.
A true, sincere, spontaneous life, as in the supramental world, is a springing forth of things through the fact of conscious will, a power over substance that shapes this substance according to what we decide it should be. And he who has this power and this knowledge can obtain whatever he wants, whereas he who does not has no artificial means of getting what he desires.
In ordinary life, EVERYTHING is artificial. Depending upon the chance of your birth or circumstances, you have a more or less high position or a more or less comfortable life, not because it is the spontaneous, natural and sincere expression of your way of being and of your inner need, but because the fortuity of life's circumstances has placed you in contact with these things. An absolutely worthless man may be in a very high position, and a man who might have marvelous capacities of creation and organization may find himself toiling in a quite limited and inferior position, whereas he would be a wholly useful individual if the world were sincere.
It is this artificiality, this insincerity, this complete lack of truth that appeared so shocking to me that ... one wonders how, in a world as false as this one, we can arrive at any truthful evaluation of things.
But instead of feeling grieved, morose, rebellious, discontent, I had rather the feeling of what I spoke of at the end: of such a ridiculous absurdity that for several days I was seized with an uncontrollable laughter whenever I saw things and people! Such a tremendous laughter, so absolutely inexplicable (except to me), because of the ridiculousness of these situations.
When I invited you on a voyage into the unknown, a voyage of adventure,' I did not know just how true were my words! And I can promise those who are ready to embark upon this adventure that they will make some very astonishing discoveries.

ISBN 2-902776-33-0
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Wednesday, April 4, 2012

Is Bangladesh The " New India"?

Photo: REUTERS/Andrew Biraj - Police arrest a member of Jamaat-e-Islami during a clash in Dhaka September 19, 2011. Street marches by members of Bangladesh's biggest Islamic party seeking the release of its leaders from jail turned violent across the country on Monday, with at least 70 people wounded in clashes, witnesses said

"...India's Falsehood will necessarily attract like falsehoods: those of China and of Pakistan. The troubles on Bengal's borders are already preparing the way for China's aggression, and the falsehood of Tashkent has left the wound open in Kashmir. Here India shall receive the blessed blow that will liquidate her untrue government and will give way to a military government that will prepare a more truthful government. Here China shall receive the blow that will free her from her Maoist Asura...Here Vietnam will lose its two untrue henchmen, in the North and in the South, and will put its own house in order. Here Pakistan will have set its own trap by allying itself with China and will lose its rights over Bengal and the eastern part of India.[[ Bangladesh was born four years later, in December 1971. ]]"

Note:China has freed herself from her Maoist regime..BUT,India has not established a military government replacing the ultra corrupt politicians and businessman..the country that has experimented with military government and shown that it will no longer tolerate corrupt politicians is Bangladesh.

Bangladesh: Introduction of the caretaker government in October 2006; security measures implemented by the caretaker government; treatment of key political figures of the Awami League (AL) and the Bangladesh National Party (BNP) by the caretaker government