Tuesday, December 24, 2013

Merry Christmas

Monday, December 23, 2013

The meaning of blowing of trumpets by the Angels

"The Vani
that announces appears as that of an Angel of God, controlling, but
aware of the derivative nature of the control & allowing the vak
to flow through her. The derivative control of the world by Angels,
Powers, Gods, Mahatmas announced by this Vani preceded by a
blowing of trumpets in the Anandaloka.
"-Sri Aurobindo

11.20 a.m.
The spiritual communications to the ear, this morning, revealed
themselves as the communications of two kinds of spirits, those
who are merely of the buddha plane, manasic, and given over to
error, and those who stand on the borders of the sukshma and
the mahat, receiving knowledge from the vijnanam, expressing it
in the sukshma. Some of the latter are farther, some nearer to the
borderline, some stand upon it, and according to the proximity is
the soundness of the expression of the knowledge to the mind and
the fullness and force of its substance. Besides these manasic beings,
there are the voices of the Suryaloka and Janaloka who have already
13 January – 8 February 1912 49
manifested. The mere buddha voices are now very rare and weak.
The siddhi has risen to the borders of the mahat and reached over
into it, and none have power who are below its line of attainment.
The thoughts, perceptions etc may also be classified as on the same
levels; there is sometimes even a double movement of knowledge in
the mahat echoed in the sukshma. The forward movement
of the ananda is now being left to itself and another siddhi taken
up, the relations of the Jiva (dasyam) with the Master of the Yoga
and those whom he has chosen. All restraint by the mind or any
other organ used by the Jiva is to be entirely abandoned. The Vani
that announces appears as that of an Angel of God, controlling, but
aware of the derivative nature of the control & allowing the vak
to flow through her. The derivative control of the world by Angels,
Powers, Gods, Mahatmas announced by this Vani preceded by a
blowing of trumpets in the Anandaloka

(Source;Sri Aurobindo Record Of Yoga:13th January-8th February 1912)

Monday, November 4, 2013



Hijra (Islam)


The Migration

Upon receiving divine direction to depart from Mecca, Muhammad began taking preparation and informed Abu Bakr of his plan. On the night of his departure, Muhammad’s house was besieged by the appointed men of Quraysh in order to do away with him next morning. Muhammad had certain deposits of Quraysh who used to do so because of Muhammad’s honesty. Muhammad handed them over in the charge of Ali and directed him to return the deposits to their owners, and asked him to lie down on his bed assuring him of God’s protection. It is said that when Muhammad emerged from his house, he recited the ninth verse of sura Ya-Seen of the Quran and threw a handful of dust at the direction of the besiegers, with result that the besiegers were rendered unable to see him.[20] Soon Muhammad joined Abu Bakr, left the city, and the two took shelter in a cave outside the city. Next morning, the besiegers were frustrated to find Ali in Muhammad’s place. Fooled and thwarted by Muhammad’s plan, they rummaged the city in search for him,[21] and some of them eventually reached the threshold of the cave, but success eluded them. When the Quraysh came to know of Muhammad’s escape, they announced heavy reward for bringing Muhammad back to them, alive or dead. Unable to resist this temptation, pursuers scattered in all directions. After staying for three days, Muhammad and Abu Bakr resumed their journey and were pursued by Suraqa bin Malik. But each time he neared Muhammad’s party, his horse stumbled and he finally abandoned his design of capturing Muhammad.[10] After eight days’ journey, Muhammad entered the outskirts of Medina around June 622 CE,[22] but did not enter the city directly. He stopped at a place called Quba, a place some miles from the main city, and established a mosque there. After fourteen days’ stay at Quba, Muhammad along with Abu Bakr started for Medina, participated in his first Friday prayer on the way, and upon reaching the city, was greeted cordially by its people.
(SOURCE: http://en.wikipedia.org/wiki/Hijra_%28Islam%29)


Extract from A.B. Purani’s transcript of a talk of 28 June 1926 (PTMS 12, pp. 215-16).
Haradhana - Is it a fact that you came away straight to Chandranagore from the Dharma office & the CID’s by God’s grace were not there?
Shri A - I was at the Karma Yogin Office & we knew about the search that was going to be made evidently with the object of arresting me. There were some people there & Ramchandra was there proposing to give a fight to the Police & so many other ideas were flying about when suddenly I heard a voice from above saying “No. Go to Chandranagore” —.
After coming from the jail I used to hear voices & in those days I used to obey them without questioning. & I told them that I would go to French India — & then arrangements were made & the CID’s I don’t know whether by God’s Grace or the prostitutes’ grace but they were not there.
Haradhana - And about coming to Pondicherry also you heard a voice[?]
Shri A - “Yes” that is quite true.


Extract from a letter of 5 January 1936 (published in Letters on Yoga (1972), p. 40).
As for Adesh, people speak of Adesh without making the necessary distinctions, but these distinctions have to be made. The Divine speaks to us in many ways and it is not always the imperative Adesh that comes. When it does, it is clear and irresistible, the mind has to obey and there is no question possible, even if what comes is contrary to the preconceived ideas of the mental intelligence. It was such an Adesh that I had when I came away to Pondicherry.


Extract from Nirodbaran’s transcript of a talk of 10 December 1938 (NTMS 9, p. 1).
Q - Why did you choose Pondicherry as the place for your sadhana?
A - Because it was by an ‘adesh’ I was asked to come here. When I was leaving Bombay for Calcutta I asked Lele what I should do re my sadhana. He kept silent for some time (probably waiting to hear a voice from the heart) and replied, “meditate at fixed time and hear the voice in the heart.”
I didn’t hear any voice from the heart but a different voice.…


Extract from Nirodbaran’s transcript of a talk of 18 December 1938 (NTMS 9, pp. 128-29).
After another arrest, I published the Karmayogin. There I wrote an article “open letter to my countrymen” for which the Govt wanted to prosecute me. While the prosecution was pending I went away secretly to Chandernagore. And there,3 as I was thinking what to do next, I heard the adesh “Go to Pondicherry.”
Q - Why to Pondicherry?
A - I could not question. It was Sri Krishna’s adesh. I had to obey. Later on I found it was for my yogic work that I was asked to come here.4

Sunday, November 3, 2013

Sri Krishna: The Dark-hued boy A DREAM (Harimohan's Dream- A Short story by Sri Aurobindo)

n this story Sri Aurobindo, the greatest Divine Rationalist, uses two characters, Shyamsundar (means 'beautiful Sri Krishna' as the Divine) and Harimohan (a poor human being) as two opposite and contrasting metaphors, in seeking to answer the assailing questions of human mind and the inscrutable divine mystery of 'Leela or Play of God.'

A poor man sat in his dark room and thought of his miserable plight and of the wrongs and injustices in the kingdom of God. Overcome by abhiman, he spoke thus: "People give the excuse of the Law of Karma to save the good name of God. If my present miserable existence is the result of the sins of my last life, if I was really such a great sinner, then the current of evil thoughts would still flow in my mind, the mind of a great sinner cannot become pure in a day. And take the case of Tinkori Shil; if the Law of Karma was true, then, considering his wealth, treasure, gold and silver, retinue of servants, he must have been in his previous incarnation a world-famous holy saint; but one does not see the slightest indication of that now in his present life. There is no one in the world who is more cruel, wicked and evil. No, the Law of Karma is a ruse of God, a doctrine to dupe the minds of men. Shyamsundar is the cleverest of the clever, he is safe because he does not come anywhere near me, otherwise I would have taught him a good lesson and exposed all his tricks." No sooner had the poor man said these words than he saw his dark room flooded with waves of very bright light. A moment later the waves of light disappeared in the darkness and he saw a very beautiful, dark-hued boy standing in front of him with a lamp in his hand, smiling gently, but not saying anything. As he saw peacock-feathers on his head and bells on his feet, the poor man realised that Shyamsundar himself had come and given himself up to him. Embarrassed, he thought for a moment of falling at his feet, but he did not feel like doing so at all when he saw the boy's smiling face. At last he blurted out, 'Hey, Keshta why have you come?" "Why, didn't you call me?" said the boy, smiling, "just now you had such a strong desire to whip me, well, I've given myself up. Why don't you get up and lash me?" The poor man felt more embarrassed, not due to any remorse for wishing to whip the Divine, but to chastise such a handsome boy in return for his love did not seem to be in good taste. "Look, Harimohan," the boy spoke again, "those who are not afraid of me, regard me as their friend, even call me names but out of affection and wish to play with me, are very dear to me. I have created this world for the sake of play and have been always looking for play-mates but don't find any. Every one becomes cross with me, makes demands on me, asks me for gifts, positions, liberation, devotion, but alas! nobody wants me for my sake. I give what people want. What can I do but satisfy them? Or they'll tear me to pieces. I see that you also want something. Being cross you want to whip someone and have summoned me to gratify that desire. I've come to take the lashings of your whip, ye yatha mam prapadyante, 'as one approaches me.' But if you wish to hear about it before you beat me up, I will explain to you my method. Well, do you agree?" "Can you really?" asked Harimohan, "I see you've the gift of the gab, but why should I believe that a young immature boy like you can teach me anything?" "Come, see if I can," replied the boy smilingly.

Having said that, Sri Krishna touched Harimohan's head. Immediately electric currents began to spread through the whole body of the poor man; the Kundalini power, normally asleep at the base of the spine, shot up to the crown of his head in the form of a fiery serpent hissing loudly and his brain became filled with waves of vital force. The very next moment the walls of the room around Harimohan seemed to recede into the distance, the world of names and forms, abandoning him, became unmanifest as it were in the infinite. Harimohan lost his normal consciousness. When he came to, he found himself standing with the boy in a strange house and saw in front of him an old man sitting on a mattress, absorbed in deep thought. On seeing that face contorted by worries and grief-stricken, hopeless and sad, Harimohan just could not believe that it really was that of Tinkori Shil, the most powerful and leading man in the village. At last, full of fear, he asked the boy, "Oh Keshta, what have you done, sneaked like a thief into someone else's house? The police will come and thrash our lives out of us with a severe beating. Don't you know the might of Tinkori Shil?" "Very well, indeed," smiled back the boy, "but stealing is an old occupation of mine. I am on intimate terms with the police. There is nothing to fear. Now I am giving you subtle sight, look into the old man's mind. You know Tinkori's might, now see my power too." Then harimohan could see into Tinkori's mind. He saw that it was like a rich city destroyed by enemy attack, so many goblins and demons of terrifying shapes entered that keen, powerful intellect and destroyed its peace, broke up its concentration and robbed it of its happiness. The old man had quarrelled with his favourite youngest son and driven him out; losing his beloved son born in his old age, he was overcome with grief, yet anger, pride, hypocrisy were sitting as sentries barring the door of his heart and denying entry to forgiveness there. Stories about the bad moral character of his daughter had been circulated; the old man was weeping after having hounded her out of his home; he knew that she was innocent but the fear of society and public opinion, vanity and his own selfish interests were stifling his love. The memory of a thousand sins made him shudder with fear, yet he lacked the courage and the power to purify those evil tendencies. From time to time the thought of death and of the next life frightened him terribly. Harimohan saw that from behind the thoughts of death, fearsome messengers of Yama were peeping and knocking at his door. Every time there was such a knock the old man's inner being screamed, mad with fear. Witnessing this terrible scene Harimohan turned towards the boy with trepidation and said, "Goodness, what is this Keshta? I thought the old man was supremely happy." "That is my power," replied the boy, "tell me, now, whose power is the greater, Tinkori Shil's of the next district or Sri Krishna's who lives in Vaikuntha? Look, Harimohan, I too have police and sentries, government, law and judicial trials. I can also play like a king. Do you like this game?" "Good Lord, no,"said Harimohan. "This is a very bad game, do you enjoy it?" The boy replied, smiling, "1 like all kinds of play. I like to whip, also to be whipped." "Look Harimohan," he continued, "people like you see only the surface of things and have not yet developed the subtle sight to see their inner truth. That is why you say that Tinkori is happy and you are miserable. This man has no material want and yet how much more is this millionaire suffering. Can you say why? Happiness is a state of the mind so is suffering. Happiness and suffering are simply modifications of the mind. He who has got nothing and whose only asset is misfortune can be very happy even in the midst of danger. Notice also that just as you are not getting any satisfaction out of spending your days in acquiring dry merit and are always thinking of suffering, so also is this man doing the same, living out his days in dry demerit. That is why there is momentary happiness resulting from virtue and temporary unhappiness issuing from sin, and vice versa. There is no real joy in this conflict. I've got the picture of an abode of bliss; he who comes to me, falls in love with me, seeks me, puts pressure on me, even persecutes me, he gets from me by force as it were the picture of joy." Harimohan listened eagerly to Sri Krishna's words. The boy spoke again. "Understand this too, Harimohan, dry merit has become for you devoid of the sap of joy, yet you can't resist the power of its impressions, nor can you conquer that petty egoism. For the old man dry demerit has similarly become joyless, yet, being unable to renounce it because of the force of its impressions, he is suffering Hell in this life. This is called the bondage of virtue and vice. Unconscious impressions born of Ignorance are the chains of this bondage. But this terrible suffering is really very good for the old man because this will lead to his salvation and true welfare."

"Keshta, you speak very sweetly," said Harimohan, who was till now listening very quietly, "but I can't really believe you. Pleasure and pain may be only states of the mind, but surely external conditions are their causes. Look, when someone's mind is very distressed by hunger, can he be happy? Or can anyone think of you when he is suffering from disease or pain?" "Come, Harimohan," said the boy I will show you that too, saying this, the boy again touched Harimohan's head. As soon as he felt the touch Harimohan no longer saw Tinkori Shil's house but a sannyasi seated, absorbed in meditation, a large tiger lying at his feet like a guards on the solitary, beautiful peak of a mountain, with a pleasant breeze blowing there. Harimohan's legs, when he saw the tiger, refused to budge, but the boy dragged him near the sannyasi, Harimohan, unable to resist the boy's strength had willy-nilly to go. The boy said, "Harimohan, see." Harimohan looked and saw the mind of the sannyasi like an open exercise book, with the name 'Sri Krishna' written a thousand times on each of its pages. The sannyasi, having crossed the great gate of nirvikalpa samadhi, was sporting with Sri Krishna in the light of the supernal Sun. He also saw that the sannyasi had been starving for quite a few days and his body had suffered a lot during the previous couple of days from hunger and thirst. "What is this, Keshtã?" asked Harimohan "the saint loves you so much and yet he is suffering from lack of food and drink. Haven't you any sense at all? Who will give him food in this forest infested by tigers?" "1 will," replied the boy, "but see another amusing thing." Harimohan saw the tiger get up and break open a near by ant-heap with a single stroke of a paw. Hundreds of small ants came out and climbing up the sannyãsi's body started biting him in anger. He was still absorbed in deep meditation, unperturbed, perfectly still. Then the boy sweetly whispered into his ears just once, "My friend!" The sannyãsi opened his eyes. At first he did not feel the stinging bites, for the notes of Krishna's flute captivating, and cherished by the whole world were still sounding in his ears as they had done in Radha's ears in Vrindavan. After a while as a result of the constant bitings, his consciousness was drawn towards the body. He still did not move but full of surprise, thought, "How is it? this kind of thing never happens to me. No matter, Sri Krishna is sporting with me and biting me as a battalion of small ants." Harimohan saw that the pain from the ant bites was no longer affecting the saint's mind, and that, feeling intense physical ecstasy after each bite, he sang the name of Krishna and danced, clapping his hands in great joy. The ants dropped on the ground and fled. Astonished, Harimohan asked, "What kind of magic is this?" The boy also clapped his hands and turning twice on one leg laughed out loudly, "1 am the only Magician in the whole universe. You will not understand this magic, it is my supreme secret. And did you notice? He could remember me even in the midst of such physical pain. And now see again." The sannyasi sat down again, calm and serene. His body still experienced hunger and thirst but Harimohan saw that his mind only felt those physical reactions but was not disturbed by or involved in them. Just then someone called out from the hill in a voice sweet as a flute, "Friend!" Harimohan was startled; it was indeed the voice, sweet as a flute, of ShyamSundar himself. Then he saw a beautiful, dark-hued boy come from behind the big rocks with a plate of excellent food and fruits. Harimohan, utterly confused, looked at Sri Krishna. The boy still stood beside him, yet the other boy who was approaching was exactly like Sri Krishna. The boy held up the lamp before the saint and shed light on the plate and said, "See what I have brought." "So you have come," smiled the saint, "Why did you keep me starving for so long? However, now that you have come, sit down, eat with me." The saint and the boy started eating from the dish, offered food to each other and also playfully snatched it away from each other. When they finished their meal, the boy disappeared into the darkness with the plate.

Harimohan was about to ask something but he suddenly noticed that neither Sri Krishna nor the sannyasi was there, nor the tiger nor the mountain. He was living in a respectable neighborhood with his wife and family, was very rich, gave gifts to Brahmins and to the poor daily, and said his Sandhya prayers thrice a day following the code of conduct laid down in the scriptures and shown by Raghunandan. In fact, he was leading the life of an ideal husband, father and son. But at the same time he was shocked to find that there was not the slightest neighborliness or joy of living among the residents of that respectable district, that they considered the mechanical observance of the external rules of conduct as spiritual merit. He was now as miserable as he had been happy a moment ago. He seemed to feel very thirsty but could not get a drop of water; in fact he was eating dust, only dust, endless dust. Leaving that place hurriedly he went to another part of the town. There he saw in front of a huge mansion a big crowd from whom a paean of blessings arose. Harimohan went forward and found that Tinkori Shil was sitting in the verandah and distributing a large amount of money to the people assembled there, no one was going back disappointed. Harimohan laughed out loudly and thought, "Is this a dream? Tirikori Shil a great philanthropist!" Then he could see Tinkori's mind, and realised that greed, jealousy, ambition, desire, selfishness and a thousand other frustrations and evil tendencies were clamoring: "Give, give, satisfy us!" Tinkori had suppressed them for the sake of gaining moral merit, fame and pride, left them unfulfilled and had not driven them out of his mind. Just then someone took Harimohan for a hurried tour of the other worlds. He saw the hells and the heavens of the Hindus, Moslems, Greeks, Christians and so many others. Then he found himself again in his own house, sitting on the familiar torn mattress and leaning on a dirty pillow and Shyamsundar standing in front of him. The boy said, 'It's very late at night, if I don't go home now, everyone will tell me off and chastise me. So let me tell you something in brief. The hells and heavens you saw were all of the dream world, imaginary. When man dies he goes to a heaven or a hell and experiences the consequences of his past life. You had acquired some moral merit in your previous life but love had no place in your heart, you loved neither God nor man. After death you were living in that respectable neighborhood and enjoying the fruits of the tendencies and impulses of your mind as they were in your previous life. Having done that for some time you did not like it any more, your vital nature became impatient, so you went to live in a hell full of dust; in the end, when you had enjoyed the fruits of your merit, you were born again. But because in that life you did not really do much to help any one in need apart from making the obligatory charities and keeping up a code of mere external conduct, dry and joyless, there is so much want in this life. And the reason why you are living a life of conventional piety and accumulating merit is that good and evil tendencies are not entirely exhausted by experience in a dream world but only by experience of their results in this world. Tinkori was a great philanthropist in his last life and he is now in this embodiment a millionaire and without any want as a result of the blessings of thousands of people. But because his mind was not purified, he has had to satisfy unfulfilled vicious dispositions by evil acts and thoughts. Have you understood the Law of Karma? Not reward or punishment, but the creation of evil from evil, of good from good. This is a natural Law. Sin is evil, from that is suffering; virtue is good from that comes happiness. This arrangement is there for the sake of the purification of the mind and heart, for the destruction of evil. You see, Harimohan, this earth is only an insignificant fraction of my varied creation, but you are all born here to exhaust evil by works. When people are free from the clutch of good and evil and of merit and demerit and enter the Kingdom of Love, then they become free from the life of action. You too will have this freedom in your next life. I will send my favourite sister, Shakti ('Power') and her companion Vidya ('Knowledge') to you. But look, there is one condition, you will become my playmate and not ask for liberation. Do you agree?" "Keshtã," said Harimohan, you have bewitched me. I feel a great desire to take you on my lap and show my deep affection, there is no other desire left in my life."

"Harimohan, did you understand anything?" asked the boy with a smile. "Yes, of course," replied Harimohan. Then, on second thought he asked, "I say, Keshtä, you have cheated me again. You have not given any reason for creating evil." Saying this he grasped the boy's hand. He, however, withdrew his hand and said rather gruffly to Harimohan: "Go away! You want to get all my secrets out in one hour!" He suddenly put out the lamp, moved away and said, smiling, "Well, Harimohan, you completely forgot to lash me. I did not sit on your lap being afraid of that there is no knowing when pressed and angered by external suffering, you may suddenly start teaching me a good lesson. I don't trust you at all!" Harimohan extended his hand in the darkness but the boy moved farther away and said, "No, I am postponing that satisfaction till your next life." Saying this he disappeared somewhere in the dark night. Harimohan woke up listening to the jingling anklets and thought, "What kind of a dream did I see! I saw hell and heaven, and in it I addressed God in the most intimate manner and told him off as if he were a small boy. What a great sin! However, I feel great peace in my heart." Harimohan then started remembering the dark-hued boy's captivating form and kept on saying from time to time: "How beautiful, how very beautiful!"

Translator's Note:

This short story, 'Swapna' was originally written in Bengali by Sri Aurobindo and published in 1910.

1. Abhiman: This Bengali word cannot be translated. It means hurt pride and grief mixed with resentment against somebody from whom one expects love and better treatment.

2. Keshta: A colloquial form of the word Krishna.

3. Yama: The God of Death.

Courtesy & Copyright: Sri Aurobindo's "The Chariot of Jagannatha," published by Sri Aurobindo Ashram Trust.

Monday, October 14, 2013

The Mother Agenda August 14,1962

There's a fellow (he's neither young nor old) who has been living for twenty-five straight years at one of the sources of the Ganges, in a small cave carved into the mountainside – a tiny, bare space, an earth floor and a tiger skin. He sits on the tiger skin stark naked, without a stitch, naked as a newborn babe, in the dead of winter as well as in summer – outside everything is covered with snow. He eats... sometimes passers-by bring him fruit, which he dries in the sun, then puts into water and drinks. That's all. He hasn't once left there in twenty-five years.
One of our children, V., a courageous boy, went up there all by himself. In winter it's completely isolated, there's nothing nearby. It was May and still frightfully cold, it seems, snow still covered the ground. And the man was sitting there stark naked as though it were perfectly natural! He even asked the boy, “Do you want to spend the night here?...” That was a bit too much!
Anyway, V. went there, sat down next to him, and after a while the man went into a sort of trance and began to tell V. about his life (the boy's life, not his own!). So V. was interested and wanted to know more. “Where do I come from?” he asked. The man answered, “Oh, from an ashram by the sea... the sea is there.” Then he began to speak (I must mention that outwardly he knew nothing about Sri Aurobindo or me or the Ashram, absolutely nothing at all), and he told V. that a “great sage” and “the Mother” were there, and that they wanted to do something on earth that had never been done before – something very difficult. Then, I don't know whether he mentioned I was alone now (I have no idea), but he said, “Oh, she has had to withdraw2 because the people around her don't understand and... life there has become very difficult. It will be very difficult until 1964.”
Perhaps he was reading the boy's mind (I don't know), but not his conscious mind. And he said several times, “They want to do something that has never been done before, it's very difficult – very difficult – and that's why they came, to do that.”
I learned about this two days ago. It interested me: “Something never done before, something entirely new.” 3
There were many other things, but it seems he speaks a particular Hindi which is very hard to understand. But this was quite clear, and he said it several times.
It interested me.
And that's really it, that's what Sri Aurobindo came for, and what I came for. And that's what was present above my head when I was quite young: something new and very difficult (Mother smiles). Very difficult.
It seems he said that if we could make it to 1964, afterwards the difficulties would disappear. (But this is a very strong formation – what did he pick up? Is it Sri Aurobindo's formation? Is it the boy's thought, or what?...) But he's a wonderful mind-reader; he must have a marvelous power of vision in the mental world.
It really amused me. If you asked... if you asked people here, not too many would have such a clear idea: “They have come to do something entirely new and very difficult.”
It's lovely.
Voilà, petit.

Sunday, September 29, 2013

Spiritual Body

" I see in my mind’s eye the future perfect India rising out of this chaos and strife, glorious and invincible, with Vedanta brain and Islam body."-Swami Vivekananda
For our own motherland a junction of the two great systems, Hinduism and Islam - Vedanta brain and Islam body - is the only hope.. - See more at: http://www.indiatogether.org/opinions/rbakshi/vanand/vanandII-p2.htm#sthash.EPiex5CO.dpuf

My wish is to make a few observations first, but please remain
absolutely still in the mind or I shall not be able to manage. —
The age of our coming is the age of the omnipotence of the
second emanation. The first is the age of the Spiritual without
form, the second that of the spiritual possessing matter. The first,
I mean, the age in which we formerly came. Therefore our coming
depends upon your ability to lay hold on matter and make of it
a true mould of the spiritual influx. In the former age there were
symbols, but no true body.
Therefore the spirit receded and left
the other principles to play out their possibilities without its direct
intervention. Now there is a second chance for us. That is why I
have drawn near, more for help to myself than for anything else,
to make a suitable connection in my psychical principle with the
material and the work of the spirit upon it. This is to explain my
side of the communication. Whatever I see or say about things on
the earth is through a previous psychical translation and you must
so understand it and not expect too great a precision at present in
my communications.


Thursday, August 15, 2013

15th August 2013:Sri Aurobindo Darshan Day

  For all problems of existence are essentially problems of harmony-Sri  Aurobindo                       

Saturday, August 10, 2013

The Aurovilian Must Not Be A Slave To His Desires


(I do not know who told you that but there is a misunderstanding somewhere because to hand over the management of Auroville to any country or any group however big it may be is an absolute impossibility. Blessings, The Mother)

We should teach them to free themselves from the idea of personal possession.... You see, everything belongs to the Divine, and the Divine gives you not only a center (the center of your individuality), but also the possibility of the personal use of a number of things; but you must take them all like that, as things LENT to you by the Divine. The Divine is eternal, of course, he is everlasting, as they say in English, and at the same time as he creates this individual center, a number of things are there to be used for his work, so those things are LENT. That's exactly the point: you hold them in your possession for a time.
It's to uproot the sense of personal possession.-THE MOTHER

June 3, 1970
Yesterday we started a work for Auroville, that is to say, we're basically trying to give people from “Aspiration” an idea, simply, of what Aurovilians want: why they are here and what they want. Because it appears that... in fact they've no idea about it. Each one of them came expecting something, but all that isn't coordinated, it's not clear. So R. asked me to clearly express important points. I thought it would be better to do it with the people so as to know what they themselves want, and to have them make an effort to find out. Otherwise... So we started yesterday (Mother takes out a piece of paper).
Yesterday I asked C.1, “But why does one live in Auroville?” So he gave me the first paragraph:
To be a True Aurovilian
1. The will to consecrate oneself entirely to the Divine.
That's what HE said. I found it fine.
After listening inwardly, I added this:
2. The Aurovilian must not be a slave to his desires.
The idea is this: “We come to Auroville to escape social and moral rules that are artificially practiced everywhere, but it is not to live in the licentiousness of the satisfaction of every desire: it is to rise above desires in a truer consciousness.” Something like that.... It appears they quite need this! (Mother laughs) So we should add it.
We could draw up a whole program, that would be interesting enough.
Yes, but in the practical order, until people go a little behind appearances and stop living on the surface of themselves, nothing will mean anything!
But all that is precisely what they need to be told!
So the first necessity is to go deep down into themselves, a little. Because even if you tell them “the Divine,” what does it mean to their surface consciousness?
Yes.... For him, this boy, it has a meaning, but for most others...
Yes. it doesn't mean anything.
So we should put: “The first condition is the inner discovery....”
In the ideal order, the first condition is to need something other than the present world and human conditions.
That goes without saying.
Then, to reach there, the first condition is to descend deep down in oneself to find out what one IS behind all these hereditary, social, cultural appearances – what one truly is. Then, at that stage, things take on a meaning, but before that they don't mean anything. Before that, they have the meaning given in morality, religion, philosophy – they mean nothing.
So we'll put (Mother writes): First essential condition...
It's more than a condition, it's a necessity.
1. The first necessity is the inner discovery so as to find out what one truly is behind all social, moral, cultural...
Oh, yes.
... racial, hereditary appearances.
But then, we should tell them that there IS a discovery to be made, because many don't know it at all! (Mother laughs)
In the center, there is a free being, vast and knowing, which awaits our discovery and must become the acting center of our being and our life in Auroville.
Then, after that, shall we put this (Mother points to the former first point on the consecration to the Divine), or something else?... It seems to me that this is more an accomplishment, something that comes at the end.
(long silence)
We should teach them to free themselves from the idea of personal possession.... You see, everything belongs to the Divine, and the Divine gives you not only a center (the center of your individuality), but also the possibility of the personal use of a number of things; but you must take them all like that, as things LENT to you by the Divine. The Divine is eternal, of course, he is everlasting, as they say in English, and at the same time as he creates this individual center, a number of things are there to be used for his work, so those things are LENT. That's exactly the point: you hold them in your possession for a time.
It's to uproot the sense of personal possession.
That would be interesting: “The description of the citizen of tomorrow's city.”
There's the second paragraph on desires, and the third would be on personal possession.
The only true way to cure desires is to give oneself to the Divine and accept what He gives you as the only things you need. But that's already very advanced.
At the beginning, you said that Aurovilians have come “to escape moral conventions, etc., but not to give free rein to licentiousness....”
Yes, that's right (Mother writes):
2. One lives in Auroville to be free from moral and social conventions; but that freedom must not be a new slavery to the ego, its desires and ambitions.
Is that all? It's enough for today!
If you want to connect this to the other paragraph, might we say something like, “Desire is the most powerful distorter of the inner discovery”?
Ah, yes. (Mother writes)
The fulfillment of desire bars the road to the inner discovery, which can only take place in the peace of perfect disinterestedness.
One word comes to me, Mother: not only peace, but transparency.
Yes (Mother writes):
... in the peace and transparency of perfect disinterestedness.
It'll become something interesting!
That's the basis. Then there's the third paragraph. You said, “The Aurovilian must free himself from the idea of personal possession.”
But it's not the “idea,” it's the “sense”! (Mother writes)
3. The Aurovilian must free himself from the sense of personal possession. For our transition in the material world, what is indispensable to our life and action is put at our disposal....
You don't say by whom?
(Mother laughs) No!... By the All-Possessing!
... according to the place we are to occupy.
Mother, I'd like to add: The more we are in contact with our inner being, the more the exact means are given to us.
Oh, that's fine (Mother writes):
The more we are CONSCIOUSLY in contact with our inner being, the more the exact means are given to us.
It'll become interesting!
It gives them the basis.
Oh, but we'll be able to do something interesting!
*   *
(Soon afterwards, Mother starts looking for her old Savitri notebooks in the middle of an incredible heap of boxes, pieces of paper, objects....)
When I was a child (about twelve years old) I knew nothing of spiritual things, my family lived in a completely materialistic atmosphere; but once, I saw something in a dream: a being came to me, a woman, and she told me, “What you need you will always have in abundance.” That was Nature, material Nature, the same being I always saw later on. And it's true, absolutely true! (Mother, laughing, shows the jumble around her) Later, when I saw Théon, he explained to me; but at that time, I knew nothing at all, it wasn't made up by my thought, it came without my knowing anything: “What you need you will always have in abundance.” (Mother laughs) It's true!

Tuesday, July 9, 2013

Sri Aurobindo And The Collapse Of Bretton Woods

 August 14, 1971

And what is Sri Aurobindo doing?... Do you see him?

I don't “see” him – I feel his presence.

Recently I read some of his letters about me.... How? It's really a miracle that I survived [his passing].... My whole... [being collapsed]. He was such a marvelous protection and support!
The inner being wasn't affected because that remained the way it was – the closeness, the intimacy remained the same – but the physical being.... It's a miracle it survived.

Several days ago I saw Sri Aurobindo and he was busy with money – he was receiving money, he was even receiving things in gold.1

(Mother laughs)
That surprised me.
I don't know, I didn't imagine him having that kind of activity.
That wasn't necessary because I was there.2 But I know he was interested, in the sense that he thought money should come very freely and abundantly. He always thought that people should give all they had – for him that was an absolute rule. One shouldn't have to ask – they should spontaneously give all they had.

1 Perhaps coincidentally, two days later, on August 16, the dollar was “devalued” and the Bretton-Woods accords were broken.

2 Mother means that while Sri Aurobindo was alive, it was not necessary for him to be concerned with money because Mother was there.


Nixon Shock

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The Nixon Shock was a series of economic measures taken by United States President Richard Nixon in 1971 including unilaterally canceling the direct convertibility of the United States dollar to gold. It helped end the existing Bretton Woods system of international financial exchange, ushering in the era of freely floating currencies that remains to the present day.



In 1944, the Bretton Woods system fixed exchange rates based on the U.S. dollar, which was redeemable for gold by the U. S. government at the price of $35 per ounce. Thus, the United States was committed to backing every dollar overseas with gold. Other currencies were fixed to the dollar, and the dollar was pegged to gold.
For the first years after World War II, the Bretton Woods system worked well. With the Marshall Plan Japan and Europe were rebuilding from the war, and foreigners wanted dollars to spend on American goods - cars, steel, machinery, etc. Because the U.S. owned over half the world's official gold reserves - 574 million ounces at the end of World War II - the system appeared secure.[1]
However, from 1950 to 1969, as Germany and Japan recovered, the US share of the world's economic output dropped significantly, from 35 percent to 27 percent. There was less demand for dollars and more demand for deutsche marks, yen, and francs. U.S. spending on the Vietnam war and domestic social programs flooded the world with dollars.[1]
By the early 1970s, as the costs of the Vietnam War and increased domestic spending accelerated inflation,[2] the U.S. was running a balance-of-payments deficit and a trade deficit. By 1971, America's gold stock had fallen to $10 billion, half its 1960 level. Foreign banks held many more dollars than the U.S. held gold, leaving the U.S. vulnerable to a run on its gold.[1]
By 1971, the money supply had increased by 10%.[3] In May 1971, West Germany was the first to leave the Bretton Woods system, unwilling to devalue the Deutsche Mark in order to prop up the dollar.[2] In the following three months, this move strengthened its economy. Simultaneously, the dollar dropped 7.5% against the Deutsche Mark.[2] Other nations began to demand redemption of their dollars for gold. Switzerland redeemed $50 million in July.[2] France acquired $191 million in gold.[2] On August 5, 1971, the United States Congress released a report recommending devaluation of the dollar, in an effort to protect the dollar against "foreign price-gougers".[2] On August 9, 1971, as the dollar dropped in value against European currencies, Switzerland left the Bretton Woods system.[2] The pressure began to intensify on the United States to leave Bretton Woods.


At the time, the U.S. also had unemployment and inflation rates of 6.1% (Aug 1971)[4] and 5.84% (1971),[5] respectively. [notes 1]
To combat these issues, President Nixon consulted Federal Reserve chairman Arthur Burns, incoming Treasury Secretary John Connally, and then undersecretary for international monetary affairs and future Fed Chairman Paul Volcker.
On the afternoon of Friday, Aug. 13, 1971, these officials and other high-ranking White House and Treasury advisors met secretly with Nixon at Camp David. There was great debate about what Nixon should do, but ultimately Nixon, relying heavily on the advice of the self-confident Connally, decided to break up Bretton Woods by suspending the convertibility of the dollar into gold, freezing wages and prices for 90 days to combat potential inflationary effects, and impose an import surcharge of 10 percent.[6] "Connally brilliantly packaged the program not as America abandoning its commitment to the gold standard but as America taking charge. He turned the dollar's collapse, which could have appeared shameful, into a moment of hubris."[1]
To prevent a run on the dollar, stabilize the economy, and decrease unemployment and inflation rates, on August 15, 1971, Nixon issued Executive Order 11615, pursuant to the Economic Stabilization Act of 1970, which imposed a 90-day maximum wage and price ceiling, a 10% import surcharge and most importantly, "closed the gold window", ending convertibility between U.S. dollars and gold.
Speaking on television on a Sunday before the markets opened, Nixon said the following:
The third indispensable element in building the new prosperity is closely related to creating new jobs and halting inflation. We must protect the position of the American dollar as a pillar of monetary stability around the world. In the past 7 years, there has been an average of one international monetary crisis every year...
I have directed Secretary Connally to suspend temporarily the convertibility of the dollar into gold or other reserve assets, except in amounts and conditions determined to be in the interest of monetary stability and in the best interests of the United States.
Now, what is this action — which is very technical — what does it mean for you?
Let me lay to rest the bugaboo of what is called devaluation.
If you want to buy a foreign car or take a trip abroad, market conditions may cause your dollar to buy slightly less. But if you are among the overwhelming majority of Americans who buy American-made products in America, your dollar will be worth just as much tomorrow as it is today.
The effect of this action, in other words, will be to stabilize the dollar.[7]
The American public felt the government was rescuing them from price gougers and from a foreign-caused exchange crisis.[8][9] Politically, Nixon's actions were a massive success. The Dow rose 33 points the next day, its biggest daily gain ever at that point, and the New York Times editorial read, "We unhesitatingly applaud the boldness with which the President has moved."[1]
By December 1971, the import surcharge was dropped as part of a general revaluation of the Group of Ten (G-10) currencies, which under the Smithsonian Agreement were thereafter allowed 2.25% devaluations from the agreed exchange rate. In March 1973, the fixed exchange rate system became a floating exchange rate system.[10] The currency exchange rates no longer were governments' principal means of administering monetary policy.

Later ramifications

The Nixon Shock has been widely considered to be a political success, but an economic mixed bag in bringing on the stagflation of the 1970s and leading to the instability of floating currencies. The dollar plunged by a third during the '70s, and in 1997 several Asian and Latin countries faced currency crises. Even to the present, Paul Volcker regrets the abandonment of Bretton Woods. "Nobody's in charge," Volcker says. "The Europeans couldn't live with the uncertainty and made their own currency and now that's in trouble."[1]
In 1996, Paul Krugman summarized the post-Nixon Shock era as follows:
The current world monetary system assigns no special role to gold; indeed, the Federal Reserve is not obliged to tie the dollar to anything. It can print as much or as little money as it deems appropriate. There are powerful advantages to such an unconstrained system. Above all, the Fed is free to respond to actual or threatened recessions by pumping in money. To take only one example, that flexibility is the reason the stock market crash of 1987—which started out every bit as frightening as that of 1929—did not cause a slump in the real economy. While a freely floating national money has advantages, however, it also has risks. For one thing, it can create uncertainties for international traders and investors. Over the past five years, the dollar has been worth as much as 120 yen and as little as 80. The costs of this volatility are hard to measure (partly because sophisticated financial markets allow businesses to hedge much of that risk), but they must be significant. Furthermore, a system that leaves monetary managers free to do good also leaves them free to be irresponsible—and, in some countries, they have been quick to take the opportunity.[11]
Debate over the Nixon Shock has persisted to the present day, with economists and politicians across the political spectrum trying to make sense of the Nixon Shock and its impact on monetary policy in the light of the recent financial crises. Conservative columnist David Frum sums up the situation this way:
The modern currency float has its problems. There is no magical monetary cure, monetary policy is a policy area almost uniquely crowded with trade-offs and lesser evils. If you want a classical gold standard, you get chronic deflation punctuated by depressions, as the U.S. did between 1873 and 1934.
If you want a regime of managed currencies tethered to gold, you get regulations and controls, as the U.S. got from 1934 through 1971.
If you let the currency float, you get chronic inflation punctuated by bubbles, the American lot since 1971.
System 1 is incompatible with democracy, because voters won’t accept the pain inherent in a gold standard.
System 2 is incompatible with the free market economics I favor.
That leaves me with System 3 as the worst option except for all the others.[

The Fastest Way Is To Become Nothing

"The fastest way for me was... (how shall I put it?) the growing sense of my own nonentity – nonexistence. To feel I could do nothing, knew nothing, wanted nothing; but then the WHOLE being filled with... it's not even an aspiration now, it's like this (gesture of surrender, hands open), an inescapable fact: “Without the Divine, nothing, nothing – I am nothing, I understand nothing, I can do nothing. Without the Divine, nothing.” To be like this (same gesture, hands open). And then... a Peace... a luminous Peace... and so powerful! And when I am quiet (I saw it again very interestingly, because before when I gave a meditation to X, there was still an effort, an effort to meditate, an effort to...), while this time... (Mother sharply lowers her hands), it was compelling. A compelling Presence – compelling. Extraordinary.... In fact I wondered what the meditation would be like, if it was going to be like before – not at all, it's like this (Mother sharply lowers her hands).
So, it's going well.
But first there must be an absolute sincerity, that is, a CONVICTION: I am nothing, nothing – I can do nothing, I know nothing, I have absolutely NOTHING... (Mother raises an index finger) except the Divine. Then it's all right.
As I told you, it's so strong that at times I can't even eat; whereas when it's like this, when the consciousness becomes like this (gesture of surrender, hands open), I finish my dinner without even knowing I am eating.... It's inexpressible. But wonderful.
Only, there is no place for fear – if you're afraid, it becomes dreadful. Fortunately my body is not afraid."

December 29, 1971
(Mother caresses Satprem's swollen eye.)
No, no, it really doesn't hurt, Mother!... Do you have anything new?
It's moving – moving fast.
Because it's moving fast, it's excessive (gesture of straining).
For example, during the same meal, I eat without even noticing it, solely in the divine consciousness, then all of a sudden I am back – and I can't swallow anymore! I choke. It's very extreme, because it's going so fast. But I know what it is.
I just gave a meditation to X.1 It is not AT ALL what it used to be... (what shall I say?). There's a sort of quiet authority now. But he is receptive.
The Force... (Mother lowers her hands in an irresistible gesture), ohh! there's a great change.
(long silence)
I have received a letter from Indira.
Oh, really?
(Mother hands an envelope)
Revered Mother,
Through these critical months I have thought constantly of you. I can find no words with which to express my gratitude for your support. Your blessings are a great source of strength. Our difficulties are not over....
(Mother nods her head)
... The American administration is most upset that its calculations were so completely wrong, and they will use their power to try to humble us and specially to create division between Bangla Desh and ourselves.
I think our nation has taken a step towards maturity. Yet there are many who look only to today. If India is to be great we must improve the quality of the minds of our people. I know that this is your desire. In my humble way I am trying to do what I can.
With respectful regards,
Yours sincerely,
Indira Gandhi
That's good, indeed.
It's good. So I replied this:
To Indira
With blessings.
India must be proud of your leadership. Let the country take its true place in the world for showing the way towards the supreme Truth.
with love
It's good she has taken this tack.
Yes, it's good.
I didn't think she was like that.
(Mother nods her head)
But there are still many difficulties.
Oh!... Oh!... It's a scoundrel who's become the... [president of Pakistan, Bhutto].
Oh, you mean that one!
Quite a scoundrel. And he's killing his own people. Some teachers have been executed because they had a different opinion. He's committing atrocities in his own country.... In a way, it's what is needed to show the falsehood of the whole thing [the division of Pakistan and India].
And yet Pakistan's new president is putting up a democratic front.
By killing people!
Several provinces of West Pakistan have revolted against the people he had put in to govern them.2
We'll see.
Things are going fast.
I personally feel they're very grating.
Oh!... It's going fast. The faster it goes, the more it pulls.
I badly need your help – your active help.
What's wrong?
It's difficult.
(long silence)
The fastest way for me was... (how shall I put it?) the growing sense of my own nonentity – nonexistence. To feel I could do nothing, knew nothing, wanted nothing; but then the WHOLE being filled with... it's not even an aspiration now, it's like this (gesture of surrender, hands open), an inescapable fact: “Without the Divine, nothing, nothing – I am nothing, I understand nothing, I can do nothing. Without the Divine, nothing.” To be like this (same gesture, hands open). And then... a Peace... a luminous Peace... and so powerful! And when I am quiet (I saw it again very interestingly, because before when I gave a meditation to X, there was still an effort, an effort to meditate, an effort to...), while this time... (Mother sharply lowers her hands), it was compelling. A compelling Presence – compelling. Extraordinary.... In fact I wondered what the meditation would be like, if it was going to be like before – not at all, it's like this (Mother sharply lowers her hands).
So, it's going well.
But first there must be an absolute sincerity, that is, a CONVICTION: I am nothing, nothing – I can do nothing, I know nothing, I have absolutely NOTHING... (Mother raises an index finger) except the Divine. Then it's all right.
As I told you, it's so strong that at times I can't even eat; whereas when it's like this, when the consciousness becomes like this (gesture of surrender, hands open), I finish my dinner without even knowing I am eating.... It's inexpressible. But wonderful.
Only, there is no place for fear – if you're afraid, it becomes dreadful. Fortunately my body is not afraid.
It's a bit difficult, yes, but... (Mother takes Satprem's hands).
The next time is the first.
Yes, Mother, Saturday the first – what luck!3
(Mother smiles) Yes, it will be all right.
then such a beautiful smile, Mother hands the 1972 photo in which she looks like a Chinese baby smiling)
Do you have this?
Oh, this is so very charming!