"They are ghosts, as in haunted houses, and they give you shivers down the spine ... if they can, and you no longer know what you are up to. One must not accept that. One must kick them out vigorously. It is very sticky and insidious, but may the devil take them! Mother is stronger than all their dirty tricks — otherwise, I would have been dead long ago. So courage and clarity — and peace. Peace and clarity. And it all dissolves like miasmas from a marsh.

... Take heart. We are seeing the end of it — the end is always difficult. The Asura struggles like a dying man. He tries all that he can before dying. But he will not succeed."

Dear Micheline,

These last days were like a fury in the "subtle" worlds — in fact since March 30 or 31, with a "peak" on April 4, when one of our white pigeons died, attacked by blackbirds, chased and ... drowned in the septic tank! This is the nauseating sign of M. & Co. I don't want to go into details. And the other night, rain and a hail storm, with hailstones even on Sujata's bed through the holes in the roof — we are repairing. But the force that attacked this house and has been continuing to attack it for ten days or so, is strangely "focused," like a baleful beam. Yes, "they" must indeed understand the importance of this place and that if we manage to establish a solid base here, it's their end. Hence the fury. Everyone here feels or "sees" it. But it is almost charming compared to Pondicherry: we have some free air to breathe, the body is light, without this millstone around our necks and that kind of physical suffocation I used to feel.

So, of course, the attack was simultaneously launched on Land's End (I had felt it for several days and I was as if worried about this place). "By chance," on Friday, the 7^th evening, as we were coming back from our walk through the forest and the tea plantations below Land's End, we heard a lorry coming into Land's End: they loaded huge tree-trunks. I loosened the driver's tongue: three trees cut. At this stage, I still thought that it was limited and that the owner wanted to earn a few thousand rupees for his everyday expenses, but... first you can imagine how heartbreaking it is, those people should be publicly whipped, it is really the reign of the Shudras⁴ for whom nothing matters but money and they devastate the earth, everywhere. But the next morning, "by chance," we saw half a dozen woodcutters coming out of the forest and crossing the meadow in front of Harwood — why did they go that way, right before our eyes? Truly the Grace looks after everything. I questioned those workers: they were going to cut all the trees of Land's End! Land's End's timber had been sold to a wheeler-dealer for 8,500 rupees. We rushed to Land's End with Roger to see the damage: three big trees had already been cut, plus seven medium-sized ones. More than sixty-year-old trees, gigantic eucalyptus trees.... Oh, if you could see that hole in the little wood of Land's End, those torn stumps.... Then I grabbed the dealer by the throat and offered him 13,000 rupees in cash for all the wood that he had bought for 8,500 rupees — and not one more tree cut. We dismissed the woodcutters. There only remained the corpses of two trees that they could not load into their lorry the day before. Then we took on that loathesome owner (meanwhile, Sujata and I had sent you a telegram): an obvious blackmail to oblige us to buy his property for one lakh⁵ rupees, which is fabulous, as the repair work amounts to more than 50,000 rupees — the house is not worth more than 60,000 rupees. But the house stripped of its forest is out of the question and I would not wish to enter this devastation. Living trees, so beautiful, which took so much time and love to grow, and then bang, for 8,500 rupees. I shall not dwell on the horrible discussion with this individual and above all his witch of a wife: two days of negotiations — rapacity, hearts of stone. Sujata was there like Kali. (...)

Without Land's End, it was the ruin of our plans. We needed these two houses to shelter our team, plus the machine and the installations. Harwood was of no use without Land's End, we would have had to leave India. If this didn't work out, it would have been a sign for me that there was nothing to do but to leave India and create our centre elsewhere. (...) Well, there is a grace called Micheline. In the meantime, I had phoned to Delhi, but it was difficult for them to buy two houses one after the other. I was ashamed to knock on doors in this way and it was with sadness that Sujata sent you a telegram. We had never asked for money in our life. Oh, among the attacks of this last fortnight, all my old formation of Sannyasi came back: I who dream to live half-naked in a lonely hut, without seeing anybody, I was faced with this crazy house (Harwood) under repair, with a thousand domestic problems, and was about to buy a second crazy house, even crazier. If I was not certain that Mother was leading me and that She has a plan here, all this would be mad and more than mad for any sensible person. For four years I have not ceased taking insane decisions without knowing why or where I am going, or whether I am right or wrong. That is how things are. So the Sannyasi in all that is put to a severe test. You know, one slams the door and goes off to the forest, so lightly — but there is Mother's Work, I cannot just drop everything. So I continue. Then there is Micheline and I sent a telegram to Micheline. All the same, Sujata and I embrace you with gratitude — but for you, once more, the Work would have been endangered or stopped.

... I intend to get on with my real work right away, this second volume of the Agenda. I forget to tell you that I have received such an enthusiastic letter from C.P.N. Singh⁶ regarding the marvellous machine. There will be no difficulty for the import license. The most difficult is the custom's duty exemption: Kireet and C.P.N. are moving heaven and earth, but the political climate here is very uncertain, not to say chaotic. C.P.N. is under C.B.I. (the secret Indian police) surveillance, which does not make things easier. We expect Indira to be arrested before long — if it happens, it will be the signal of a big upheaval. But I think Mother weighs all her steps and nothing will happen before all the pieces of the jigsaw puzzle are exactly in place, our centre included.

One last thing is worrying me. Following Andre Moris-set's registered letter, X told me very frankly that it had sown a kind of uneasiness, to say the least, among all our friends in Paris: reactions of confusion, almost of panic. One must understand once and for all that those people's action is coupled with an occult action very recognisable by those who know a little or are a little sensitive: their letters, their acts are invariably accompanied by a vibration of fear. Such is the power of these people. That is how they reign over the Ashram. Around all their acts, there is a kind of muted threat, gluey and insidious, which has no human origin and makes up all its "occult" force. Fear, threat and blackmail are the instruments of the Asura. For four years now, I continually see this vibration playing on all sides and doing its damage. When Barun + Counouma wrote to Laffont, it literally created panic and confusion in the whole publishing house: they stopped the printing of the first volume of the Agenda, then took it up again, then stopped it again, as if they no longer knew what they were doing. Tantrics know perfectly well how to handle this dirty, very effective little vibration. Confusion and fear are its immediate effects. When they write letters, their letters relay this vibration. So really, one must not fall into this trap at the first opportunity. One must look at things coolly and call Mother. Theirs is exactly the power of ghosts. They are ghosts, as in haunted houses, and they give you shivers down the spine ... if they can, and you no longer know what you are up to. One must not accept that. One must kick them out vigorously. It is very sticky and insidious, but may the devil take them! Mother is stronger than all their dirty tricks — otherwise, I would have been dead long ago. So courage and clarity — and peace. Peace and clarity. And it all dissolves like miasmas from a marsh.

... Take heart. We are seeing the end of it — the end is always difficult. The Asura struggles like a dying man. He tries all that he can before dying. But he will not succeed.

With you

very deeply

with my heart full of gratitude

Satprem

Mother shoves our noses into Matter pitilessly and in every detail. Probably it is right where the game is being played out!

 http://www.aurobindo.ru/workings/satprem/carnets_of_an_apocalypse_0002_e.htm

 Golden Krishna(Krishan Kali?)

May 15. 1973. in the afternoon¹⁰

“Krishna in Gold”

A vision of Sujata’s

A place similar to the Playground. A few people, here and there, are talking or going about.

I am standing somewhere in the middle of the ground, in front of Mother’s door.

From the main gate enters a vehicle — half-cart half-cab — drawn by two bullocks. It comes to a stop a few feet away from me. The driver makes the bullocks kneel down. Out steps a gentleman. The cart is driven away.

The gendeman is dressed in white, Indian-fashion (dhoti, punjabi). He is round-faced and fair-skinned. Reminds me of a Zamindar [landlord] from the North. In fact he is the new proprietor¹¹ coming to take possession.

The doors behind me are locked. He has the keys.

But he is not supposed to open one particular room: the one I thought was Mother’s. But he goes straight there and unlocks that door.

He enters. I too, as if I had the right to do so.

We weave our way to the bottom of this room. I have a vague impression of a small window on the end wall. And in the left corner, is a richly decorated high throne. Seated in it is a Divinity.

He is quite small on that huge throne (about two feet or so).

He is made of solid gold.

At his feet are signs and objects of worship.

As we approach him, a sort of intense prayer or aspiration takes hold of me. We stand in front looking at him — my whole being is one intense prayer or invocation. The Divinity comes alive. He smiles slightly, then steps down.

He barely reaches my breast and seems to me like a little boy of eight or ten.

The three of us come out of the room. The scene has changed. Now it is countryside. A vast, unlimited expanse stretches in front. A few plots are cultivated, but most of the land is untended.

We walk. We walk on a narrow ridge by the side of a cultivated rice-field, which is to the right of us. It is green. I am nearest to it. The gentleman is the farthest. The Divinity is between us. He has a funny walk. He is so heavy (being made of solid gold) that he seems to lurch from side to side. I feel concerned and hold his arm to help him. I feel a tenderness also as for a child.

Then I turn my face toward him to reassure him. But instead of me looking down it is he who looks down on me! I am really astonished to see how tall he has grown during this short walk of but a few steps! Now it is I who hardly reach his shoulder. He seems to have grown to a lad of 13 or 14.

As I look up, he looks down at me and smiles. Ohh, what a smile! Utterly sweet and full of mischief. It contained a world: “You see, I am quite all right. Now you will see what fun we’ll have!”

We walk on. To our left, sitting cross-legged, head bent, is M. [a disciple very learned in Sanskrit texts]. As we advance, I think, “What a pity, we shall pass right in front of him, but he would not even know who passed by!” But as we near, he raises his head and sees. I feel glad for M.

We walk on. Now the scenes change fast. We meet more and more people. Trees. Roads. Still more people. Wherever we go there is trouble, disturbance, confusion. As if the Godhead were sowing disruption everywhere. The Zamindar gets annoyed. He had brought out the Divinity to show people what a fine fellow he was! Everybody should have great respect for him, obey him, for is he not the Proprietor? But the God had just the opposite effect! He should no longer be abroad. He must be put back where he belonged, and relocked.

So we return to the sanctuary. This time I remain outside. The Zamindar takes the God inside. And tries to shut the door.

But the Godhead will not be shut in.

I can see the gold God growing, growing.

The ceiling falls in. The god’s head and chest go through the ceiling. He tears down the walls and throws bricks everywhere. The Zamindar has disappeared under the debris.

The gold God grows. Taller and mightier. And will brook no resistance. With His mighty hands, He pulls down the walls of His old sanctuary.

When I woke up, I called Him “Krishna in gold.”¹²

(Mother’s Agenda XIII, May 15, 1973)

Vivekanada and Sri Aurobindo Were Ahead Of Their Time

Sri Aurobindo on Vivekananda

«In vindicating ancient things it has been obliged to do so in a way that will at once meet and satisfy the old mentality and the new, the traditional and the critical mind. This in itself involves no mere return, but consciously or unconsciously hastens a restatement. And the riper form of the return has taken as its principle a synthetical restatement; it has sought to arrive at the spirit of the ancient culture and, while respecting its forms and often preserving them to revivify, has yet not hesitated also to remould, to reject the outworn and to admit whatever new motive seemed assimilable to the old spirituality or apt to wide the channel of its larger evolution. Of this freer dealing with past and present, this preservation by reconstruction, Vivekananda was in his life-time the leading exemplar and the most powerful exponent. But this too could not be the end; of itself it leads towards a principle of new creation.»

Satprem was right

So let's become and conquer as Rishi Agastya said:

"Let us have the taste of even all the contesting forces,

Let us conquer indeed even here,

Let us run this battle-race of a hundred leadings..."

(Letter to an Auroville woman. Note in the margin: "Not sent, except to the Devil!")

The game of the Asura is always the same, throughout all of human spiritual history: it catches a bit of the Truth, and with the very force of the Truth it has swallowed, it develops its Falsehood. The danger of the Falsehood is not Falsehood, if I dare say, but the portion of Truth that has been swallowed and that helps strengthen the Falsehood. The true Asura is not the "devil" whom everybody knows is dark and wicked, but the little saint who uses the Truth and utters the words of Truth for his selfish ends. In the name of Christ's "Love," more than one "heretic" was imprisoned and tortured and burnt. In the name of "nonviolence," they betrayed the true Shakti of India and encouraged a mass of spiritual calves who meditate seated on the rot of the country. The greatest crimes and the greatest betrayals have always been committed in the name of Truth, it goes without saying. In the name of Mother and Sri Aurobindo and the "Ideal of Human Unity," they imprison some Aurovilian brothers and hire dubious lawyers. In the name of this much-vaunted "Unity," they expel Satprem from the Ashram, take away the visas of the dissidents or the rebels, and at the same time, say: let's embrace Navajata, let's embrace Shyamsundar — let's embrace one another, we are all "One," aren't we? No, little one, I don't know if it is the "Truth," but it is mental rot. The "spiritual" arguments of the person you speak of smell bad — it is a corpse of the decaying Truth. You must choose, you must know what you want and on which side you stand. It is this courage that is needed. During the war too, we heard more than one traitor, in the name of the "Unity of France," proclaim collaboration with the troops of the Gestapo.

Unity is all very well, but we have first to deserve it: you don't create unity by putting a viper in your pocket, or else it will bite you and so much the better, if you are silly enough to put a viper in your pocket.

Truth is not something that is like a fried egg: it is something that becomes itself and conquers itself. Unity is not something that exists like a pair of spiritual slippers. It is something that becomes itself and conquers itself at each instant against a thousand enemies.

So let's become and conquer as Rishi Agastya said:

"Let us have the taste of even all the contesting forces,

Let us conquer indeed even here,

Let us run this battle-race of a hundred leadings..."

(Rig-Veda I. 179)

That's it.

Satprem

source: http://www.aurobindo.ru/workings/satprem/carnets_of_an_apocalypse_0002_e.htm

Apocalyptic (literature)

For a modern mind, the word "apocalypse" means a great world disaster. But in fact, it is the transcription of αποκαλυψιζ a Greek term which simply means "laying bare," "unveiling." Uncommonly used in non-religious Greek, it appears rather often in the biblical translation of the Septuagint, where it refers to a "laying bare" in the material sense, but above all, in the figurative sense, to the "revelation" of human or divine secrets.

To Sujata
with whom, step by step, we went through those terrible ordeals, supported by our sole love for Mother
and our desperate will to continue Their Work until the end

http://www.aurobindo.ru/workings/satprem/carnets_of_an_apocalypse_0002_e.htm 

Islam And Supramnetal Consciousness Part3

3) But (later generations) cut off their affair (of unity), one from another: (yet) will they all return to Us. 

(  سورة الأنبياء  , Al-Anbiya, Chapter #21, Verse #93)

 A life of unity, mutuality, and harmony alone, emerging from individuals who are in integral relationship with themselves, others, and the transcendent spirit, can deal with the overwhelming needs of the collective life. The gnostic beings would help establish this integral, unifying gnostic consciousness on earth, which would provide a far greater power and knowledge than man now has for understanding and acting on the needs of the emerging collective. The one rule of this divine life would be the self-expression of the spirit, of the divine, in all aspects of life.

This then must be the nature of the third and final transformation which finishes the passage of the soul through the Ignorance and bases its consciousness, its life, its power and form of manifestation on a complete and completely effective self-knowledge. The Truth-Consciousness, finding evolutionary Nature ready, has to descend into her and enable her to liberate the supramental principle within her; so must be created the supramental and spiritual being as the first unveiled manifestation of the truth of the Self and Spirit in the material universe.

— Sri Aurobindo, The Life Divine, 918, 10th ed.

Allah (swt) is Omnipotent and Omnipresent (Having infinite power and being present everywhere) Surah Qaaf, 50:16




We define God necessarily as being “omnipresent, omniscient, omnipotent.” These terms correspond to Sat–Existence, and Chit–Consciousness/Force. This implies that all forms are forms of the conscious Being of God. This Divine Consciousness can and does manifest many different things at the same time, things which to our human view are in conflict or contention with one another, but from a different view are simply essential pieces to a larger harmony and working beyond our mental framework’s capability of understanding.

This leads us to the three poises or statuses of the Supermind that all must be co-existent. First, a foundation in the unity of all things; second, a modification that allows the multiplicity to manifest within the Oneness and the Oneness to be inherent in the multiplicity; and third, an action that supports “the evolution of a diversified individuality which, by the action of Ignorance, (which may be called an exclusive concentration), becomes in us at a lower level the illusion of the separate ego.”

reference: Sri Aurobindo, The Life Divine, Chapter 16, The Triple Status of Supermind

Islam And Supramental Consciousness Part2

(10) He is Allah, the Creator, the Evolver, the Bestower of Forms (or colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise.

( سورة الحشر , Al-Hashr, Chapter #59, Verse #24)

(2) Allah, the Eternal, absolute;

( سورة الإخلاص , Al-Ikhlas, Chapter #112, Verse #2)

(274) In an Assembly of truth, in the Presence of a Sovereign Omnipotent.

( سورة القمر , Al-Qamar, Chapter #54, Verse #55)

(1) It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.

( سورة البقرة , Al-Baqara, Chapter #2, Verse #29)

"Like an eye extended in heaven," says the Rig Veda (I.17.21).

"The Absolute is everywhere... every finite is an infinite".-Sri Aurobindo

Chapter 15
The Supramental Consciousness

It is quite difficult to define the supramental consciousness in mental terms, for it is nonmental by definition, and it defies all our three-dimensional laws and perspectives. The word itself may mislead us, because it is not an epitome of human consciousness, but another type of consciousness....The supramental being sees things not as one on the levels surrounded by a jungle of present facts and phenomena but from above, not from outside and judged by their surfaces, but from within and viewed from the truth of their centre...Supermind does not set truth against truth to see which will stand and survive, but completes truth by truth in the light of the one Truth of which all are the aspects....261 And he spoke of the light of the Thought that carries in it its own opposites.262 This is what the Mother calls thinking spherically...Nothing to the supramental sense is really finite: it is founded on a feeling of all in each and of each in all: its sense definition... creates no walls of limitation; it is an oceanic and ethereal sense in which all particular sense knowledge and sensation is a wave or movement or spray or drop that is yet a concentration of the whole ocean and inseparable from the ocean.... It is as if the eye of the poet and artist had replaced the vague or trivial unseeing normal vision, but singularly spiritualized and glorified, – as if indeed it were the sight of the supreme divine Poet and Artist in which we were participating and there were given to us the full seeing of his truth and intention in his design of the universe and of each thing in the universe. There is an unlimited intensity which makes all that is seen a revelation of the glory of quality and idea and form and colour. The physical eye seems then to carry in itself a spirit and a consciousness which sees not only the physical aspect of the object but the soul of quality in it, the vibration of energy, the light and force and spiritual substance of which it is made.... There is at the same time a subtle change which makes the sight see in a sort of fourth dimension, the character of which is a certain internality, the seeing not only of the superficies and the outward form but of that which informs it and subtly extends around it. The material object becomes to this sight something different from what we now see, not a separate object on the background or in the environment of the rest of Nature but an indivisible part and even in a subtle way an expression of the unity of all that we see. And this unity... is that of the identity of the eternal, the unity of the Spirit. For to the supramental seeing the material world and space and material objects cease to be material in the sense in which we now on the strength of the sole evidence of our limited physical organs... receive [them];... they appear and are seen as Spirit itself in a form of itself and a conscious extension.
http://www.aurobindo.ru/workings/satprem/adventure_of_consciousness_e.htm#053