कृष्ण स्मृति - ओशो

*“गीता के सात सौ एक श्लोकों का परायण करने में कम-से-कम चार घंटे लग जाते हैं। तो क्या कुरुक्षेत्र के रण-मैदान में दोनों सेनाओं के मध्य में जब श्रीकृष्णार्जुन-संवाद हुआ, उस दरम्यान चार घंटे तक युद्ध स्थगित कर दिया गया?’*

बिलकुल ठीक है। बैठिये।

*“आपने कहा था कि ज्यादा-से-ज्यादा एक साल तक शरीर छोड़ने के बाद आत्मा दूसरा जन्म ले लेती है। आज कहा कि ग्यारह सौ साल तक खून करवाती रही एक प्रेतात्मा?’*

हां, ये विशेष स्मृति वाले लोग हैं। साधारण स्मृति की बात कर रहा था मैं, ये विशेष स्मृति वाले लोग हैं। और हमारे बीच विशेष स्मृति वाले लोग भी हैं।

कर्जन ने अपने संस्मरणों में एक घटना लिखी है। कर्जन ने लिखा है कि उसके पास एक विशेष स्मृति का आदमी राजस्थान से लाया गया। विशेष शब्द भी छोटा पड़ जाता है उसकी स्मृति के लिए। वह सिर्फ राजस्थानी के अतिरिक्त कोई भी भाषा नहीं जानता है। तीस भाषा बोलने वाले लोग लार्ड कर्जन के वाइसराय-भवन में बिठाए गए–तीस भाषा बोलने वाले लोग। और उन तीसों से कहा गया कि वे एक-एक वाक्य अपनी-अपनी भाषा को खयाल में ले लें। फिर वह राजस्थानी, ठेठ गंवार, गांव का आदमी पहले आदमी के पास गया और वह अपनी भाषा के वाक्य का पहला शब्द उसे बताएगा, फिर एक जोर का घंटा बजाया जाएगा। फिर वह दूसरे के पास जाएगा, वह अपनी भाषा के अपने वाक्यों का पहला शब्द उसे बताएगा। फिर जोर से घंटा बजाया जाएगा। ऐसा वह तीस लोगों के तीस वाक्यों का पहला शब्द लेकर पहले आदमी के पास वापिस लौटेगा। अब वह दूसरा शब्द बताएगा, फिर घंटा, और ऐसा चलेगा। ऐसा घंटों की लंबी यात्रा में वे तीस आदमी अपने तीस वाक्य बता पाएंगे, और हर शब्द के बाद तीस शब्दों का अंतराल होगा। और बाद में उस आदमी ने तीसों आदमियों के तीसों वाक्य अलग-अलग बता दिए कि इस आदमी का पूरा वाक्य यह है, इस आदमी का पूरा वाक्य यह है, इस आदमी का पूरा वाक्य यह है। अब ऐसा आदमी अगर प्रेत हो जाए, तो ग्यारह सौ साल बहुत कम हैं। ऐसे आदमी के लिए ग्यारह सौ साल बहुत कम हैं, यह ग्यारह लाख साल तक भी याद रख सकता है। विशेष स्मृति की बात है।

और आप जो पूछते हैं, वह बहुत कीमती सवाल है। ठीक पूछते हैं। चार घंटे लग गए! अगर हम गीता को पढ़ें तो चार घंटे लगते हुए मालूम पड़ते हैं। चार घंटे तक युद्ध रुका रहा होगा? संभव नहीं मालूम होता। कोई तो सवाल उठाता कि यह क्या हो रहा है? हम यहां युद्ध करने आए, हम कोई यह लंबा गीता का पाठ सुनने नहीं आए, यह कोई गीता-ज्ञान यज्ञ नहीं है कि यहां चार घंटे तक गीता का पाठ चले।

चार घंटे विचारणीय हैं।

अगर हम इतिहासज्ञ से पूछेंगे, तो वह कहेगा कि कुछ बात ऐसी होगी कि गीता तो थोड़े में कही गई होगी, फिर बाद में उसका विस्तार किया गया। अगर हम महाभारत के जानकारों से पूछें, तो वे कहेंगे गीता जो है, वह प्रक्षिप्त है। यह जगह मौजूं है ही नहीं। ऐसा मालूम होता है कि महाभारत पहले लिखा गया और फिर किसी कवि ने इस मौके को चुनकर अपनी पूरी कविता इसमें डाल दी, लेकिन यह जगह मौजूं नहीं मालूम पड़ती। युद्ध के स्थल पर इतने बड़े संदेश देने का कोई अवसर नहीं है, कोई उपाय नहीं है।

मैं क्या कहूंगा? न तो मैं मानता हूं कि प्रक्षिप्त है गीता, न मैं मानता हूं कि पहले संक्षिप्त में कही गई और फिर बड़े में कही गई। एक छोटे-से उदाहरण से समझाऊं तब खयाल में आ जाए।

विवेकानंद जर्मनी गए और डयूसन के घर मेहमान हुए। और डयूसन पश्चिम में उन दिनों “इंडोलाजी’ का, भारतीय ज्ञान का बड़े-से-बड़ा पंडित था। उस कोटि के एक ही दो आदमी, जैसे मेक्समूलर का नाम गिना सकते हैं। फिर भी कई मामलों में मेक्समूलर से भी डयूसन की अंतर्दृष्टि गहरी है। उपनिषदों को पश्चिम में समझने वाला वह पहला आदमी है। गीता को समझने वाला भी पश्चिम में वह ठीक पहला आदमी है। डयूसन का अनुवाद ही लेकर शापेनहॉर सड़क पर नाचा था। गीता का अनुवाद डयूसन का जब शापेनहॉर ने पहली दफा पढ़ा, तो सिर पर रखकर वह बाजार में नाचने लगा। और उसने कहा, यह किताब पढ़ने जैसी नहीं है, नाचने जैसी है। और शापेनहॉर साधारण आदमी नहीं था, असाधारण रूप से उदास आदमी था। उसकी जिंदगी में नाच बहुत मुश्किल बात है। एकदम उदास है, उदास और दुखवादी था। “पेसिमिस्ट’ था। मानता ही यह था कि जिंदगी दुख है। और सुख सिर्फ आगे आने वाले दुख में डालने की तरकीब है। जैसे कि हम मछली को आटा लगाकर कांटा डाल देते हैं। बस, आटा है सुख। असली चीज कांटा है, जो दुख है। आटे में फंस जाओगे, कांटा चुभ जाएगा। तो सुख का इतना ही मूल्य मानता था, जितना मछली के लिए आटा मानता है। वह शापेनहॉर डयूसन का अनुवाद लेकर नाचा था। उस डयूसन के घर विवेकानंद मेहमान थे।

डयूसन ने जर्मन भाषा में लिखी एक किताब जिसे वह पढ़ रहा था, कई दिन से मेहनत कर रहा था। आधी पढ़ चुका था। जब विवेकानंद उसके पास गए थे तो वह आधी पढ़ रहा था। उसने कहा, यह बड़ी अदभुत किताब है। विवेकानंद ने कहा कि घंटे भर के लिए मुझे भी दे दो। पर उसने कहा, आप तो ज्यादा जर्मन जानते नहीं। तो विवेकानंद ने कहा कि जो ज्यादा जर्मन जानते हैं क्या वे समझ ही लेंगे? उसने कहा, यह जरूरी नहीं है। तो विवेकानंद ने कहा, उलटा भी हो सकता है कि जो कम जर्मन जानता हो, वह भी समझ ले। खैर, मुझे दो। पर डयूसन ने कहा, आप दोत्तीन दिन ही तो यहां मेहमान होंगे, पंद्रह दिन तो मैं मेहनत कर चुका, अभी आधी ही पढ़ पाया हूं। विवेकानंद ने कहा कि मैं डयूसन नहीं हूं, मैं विवेकानंद हूं। खैर, वह किताब दे दी गई और घंटे भर बाद विवेकानंद ने वह किताब वापस कर दी। डयूसन ने कहा कि क्या! किताब पढ़ गए! विवेकानंद ने कहा, पढ़ ही नहीं गए, समझ भी गए। डयूसन ऐसे छोड़ने वाला आदमी न था।

उसने दस-पांच प्रश्न पूछे, जो हिस्सा वह पढ़ चुका था उस बाबत, और विवेकानंद ने जो समझाया तो डयूसन तो दंग रह गया। उसने कहा कि आप समझ भी गए! कैसे यह हुआ, यह चमत्कार कैसे हुआ? विवेकानंद ने कहा, पढ़ने के साधारण ढंग भी हैं, असाधारण ढंग भी हैं।

हम सब साधारण ढंग से पढ़ते हैं, इसलिए जिंदगी में दस-पांच किताबें भी पढ़ पाएं, समझ पाएं, तो बहुत है। और ढंग भी हैं। और असाधारण ढंगों की बड़ी सीढ़ियां हैं। ऐसे लोग भी हैं जो किताब को हाथ में रखें और आंखें बंद करें और किताब फेंक दें। लेकिन वे “साइकिक’ ढंग हैं, वे बहुत आंतरिक ढंग हैं।

तो मेरा अपना मानना जो है वह मैं आपको कहूं, कृष्ण ने यह गीता कोई प्रकट वाणी में अर्जुन से नहीं कही है। यह बड़ा “साइकिक कम्यूनिकेशन’ है, इसका किसी को पता ही नहीं चला है। यह आसपास जो युद्ध में खड़े हुए लोग हैं, उन्होंने यह नहीं सुनी है। नहीं तो भीड़ लग जाती वहां। वहां सभी इकट्ठे हो जाते, कम-से-कम पांडव तो इकट्ठे हो ही जाते। चार घंटे गीता चलती, उधर कुछ भी हो सकता था; नहीं इस चार घंटे में कम-से-कम कृष्ण जैसा आदमी बोलता हो तो कम-से-कम पांडव तो सब इकट्ठे हो ही जाते।

कौरव भी इकट्ठे हो सकते थे। कुछ भी हो सकता था, हमला भी हो सकता था, कुछ भी हो सकता था। लेकिन नहीं, यह कृष्ण और अर्जुन के बीच “इनर कम्यूनिकेशन’ है। वह “साइकिक कम्यूनिकेशन’ है। यह ठीक शब्दों में बाहर कहा नहीं गया, यह भीतर बोला गया है, भीतर पूछा गया है। और इसकी खबर सबसे पहले आसपास खड़े लोगों को नहीं चली। सबसे पहले संजय को पता चला।

अब यह भी बड़े मजे की बात है कि वह इतने दूर बैठा है संजय और अंधे धृतराष्ट्र से कहता है। अंधा धृतराष्ट्र पूछता है कि मेरे बेटे क्या कर रहे हैं युद्ध में? कौरव-पांडवों के बीच जो चल रहा है वहां, क्या हो रहा है? ये बहुत मीलों का फासला है। संजय उस कथा को कहता है कि वहां वे धर्म के क्षेत्र में, कुरुक्षेत्र में इकट्ठे हो गए हैं। वहां यह सब हो रहा है। वहां अर्जुन दुविधा में पड़ गया है। वहां अर्जुन जिज्ञासा कर रहा है। वहां कृष्ण ऐसा समझा रहे हैं। यह भी “टेलिपैथिक कम्यूनिकेशन’ है। यह संजय के पास कोई उपाय नहीं है, कुरुक्षेत्र में क्या हो रहा है उसको कहने का। तो दो आदमियों ने गीता सुनी सबसे पहले। पहले सुनी अर्जुन ने, उसके साथ सुनी संजय ने, उसके बाद सुनी धृतराष्ट्र ने, उसके बाद सुनी जगत ने। फिर उसके बाद सब फैलाव हुआ। बाकी यह कोई बाहर कही गई बात नहीं है। इसलिए चार घंटे हमें लगते हैं गीता को पढ़ने में क्योंकि हम बाहर पढ़ते हैं। चार क्षण में भी हो गई हो, यह भी संभव है। एक क्षण भी न लगा हो, यह भी संभव है।

कृष्ण स्मृति

ओशो

Occultism

🌹 I practised occultism when I was twelve. But I must say I had no fear, I feared nothing. One goes out of one’s body, but is tied by something resembling an almost imperceptible thread; if the thread is cut, it is all over. Life also is ended. One goes out, and then can begin seeing the world he has entered. And usually the first things one sees, as I said, are terrifying. Because, for you the air is empty, there is nothing in it — you see something blue or white, there are clouds, sunbeams, and all that is very pretty — but when you have the other sight, you see that it is filled with a multitude of small formations which are all residues of desires or of mental deformation and these swarm inside it, you see, in a mass, and this is not always very pretty. At times it is extremely ugly. This assails you; it comes, presses upon you, attacks you; and if you are afraid, it takes absolutely frightful forms. Naturally, if you do not flinch, if you can look upon all that with a healthy curiosity, you perceive that it is not at all so terrifying. It may not be pretty, but it is not terrifying.

I could tell you a little story.

I knew a Danish painter who was quite talented and who wanted to learn occultism. He had come here, you know, had met Sri Aurobindo; he had even done his portrait. That was during the war, and when he came back to France, he wanted me to teach him a little of this occult science. I taught him how to go out of his body etc., and the controls, all that. And I told him that, above all, the first thing was not to have any fear. Then, one day he came to tell me that he had had a dream the night before. But it was not a dream, for, as I have told you, he knew a bit about how to go out of his body, and he had gone out consciously. And once he had gone out he was looking around seeing what was to be seen, when suddenly he saw a formidable tiger coming towards him, drawing close with the most frightful intentions.... He remembered what I had told him, that he must not be afraid. So he began to say to himself, “There is no danger, I am protected, nothing can happen to me, I am wrapped up in the power of protection”, and he began looking at the tiger in that way, without any fear. And as he went on looking at the tiger, immediately it began to grow smaller and smaller and smaller and — it became a tiny little cat! (Laughter)

🌸 The Mother ( Question and Answers, Volume-6, page no.40-42)

Why does the body get tired?

🐠 Why does the body get tired? We have more or less regular activities, but one day we are full of energy and the next day we are quite tired.

Generally this comes from a kind of inner disequilibrium. There may be many reasons for it, but it all comes to this: a sort of disequilibrium between the different parts of the being. Now, it is also possible that the day one had the energy, one spent it too much, though this is not the case with children; children spend it until they can no longer do so. One sees a child active till the moment he suddenly falls fast asleep. He was there, moving, running; and then, all of a sudden, pluff! finished, he is asleep. And it is in this way that he grows up, becomes stronger and stronger. Consequently, it is not the spending that harms you. The expenditure is made up by the necessary rest — that is set right very well. No, it is a disequilibrium: the harmony between the different parts of the being is no longer sufficient.

People think they have only to continue doing for ever what they were doing or at least remain in the same state of con- sciousness, day after day do their little work, and all will go well. But it is not like that. Suddenly, for some reason or other, one part of the being — either your feelings or your thoughts or your vital — makes progress, has discovered something, re- ceived a light, progressed. It takes a leap in progress. All the rest remains behind. This brings about a disequilibrium. That is enough to make you very tired. But in fact, it is not tiredness: it is something which makes you want to keep quiet, to concentrate, remain within yourself, be like that, and build up slowly a new harmony among the different parts of the being. And it is very necessary to have, at a given moment, a sort of rest, for an assimilation of what one has learnt and a harmonisation of the different parts of the being.

Now, as you know, from the physical point of view hu- man beings live in frightful ignorance. They cannot even say exactly... For instance, would you be able to tell exactly, at every meal, the amount of food and the kind of food your body needs? — simply that, nothing more than that: how much should be taken and when it should be taken.... You know nothing about it, there’s just a vague idea of it, a sort of imagination or guess- work or deduction or... all sorts of things which have nothing to do with knowledge. But that exact knowledge: “This is what I must eat, I must eat this much” — and then it is finished. “This is what my body needs.” Well, that can be done. There’s a time when one knows it very well. But it asks for years of labour, and above all years of work almost without any mental control, just with a consciousness that’s subtle enough to establish a connection with the elements of transformation and progress. And to know also how to determine for one’s body, exactly, the amount of physical effort, of material activity, of expenditure and recuperation of energy, the proportion between what is received and what is given, the utilisation of energies to re- establish a state of equilibrium which has been broken, to make the cells which are lagging behind progress, to build conditions for the possibility of higher progress, etc... it is a formidable task. And yet, it is that which must be done if one hopes to transform one’s body. First it must be put completely in harmony with the inner consciousness. And to do that, it is a work in each cell, so to say, in each little activity, in every movement of the organs. With this alone one could be busy day and night without having to do anything else.... One does not keep up the effort and, above all, the concentration, nor the inner vision.

I have put to you quite a superficial question: it seems as- tonishing to you that one can know the exact amount of what one should eat, and what should be eaten at a certain time, and at what time one should take one’s meal, and when one is ready for another! Well, that is an altogether superficial part of the problem, yet if you enter into the combination of the cells and the inner organisation in order that all this may be ready to respond to the descending Force... First, are you con- scious of your physical cells and their different characteristics, their activity, the degree of their receptivity, of what is in a healthy condition and what is not? Can you say with certainty when you are tired, why you are tired? When there’s something wrong somewhere, can you say, “It is because of this that I am suffering”?... Why do people rush to the doctor? Because they are under the illusion that the doctor knows better than they how to look inside their body and find out what’s going on there — which is not very reasonable, but still that’s the habit! But for oneself, who can look inside himself quite positively and precisely and know exactly what is out of order, why it is disturbed, how it has been disturbed? And all this is simply a work of observation; afterwards one must do what is necessary to put it back into order again, and that is still more difficult.

Well, this is the A B C of the transformation of the body.
V o i l a` .
🌸 The Mother ( Question and Answers, Volume-6, page no.35-37)

Contact with the Psychic Being

☘️ Once the psychic has come to the front, can it withdraw again?

Yes. Generally one has a series of experiences of identification, very intense at first, which later gradually diminish, and then one day you find that they have disappeared. Still you must not be disturbed, for it is quite a common phenomenon. But next time — the second time — the contact is more easily obtained. And then comes a moment, which is not very far off, when as soon as one concentrates and aspires, one gets a contact. One may not have the power of keeping it all the time, but can get it at will. Then, from that moment things become very easy. When one feels a difficulty or there is a problem to be solved, when one wants to make progress or there is just a depression to conquer or an obstacle to be overcome or else simply for the joy of identification (for it is an experience that gives a very concrete joy; at the moment of identification one truly feels a very, very great joy), then, at any moment whatever, one may pause, concentrate for a while and aspire, and quite naturally the contact is established and all problems which were to be solved are solved. Simply to concentrate — to sit down and concentrate — to aspire in this way, and the contact is made, so to say, instantaneously.

There comes a time, as I said, when this does not leave you, that is, it is in the depths of the consciousness and supports all that you do, and you never lose the contact. Then many things disappear. For instance, depression is one of these things,discontentment, revolt, fatigue, depression, all these difficulties. And if one makes it a habit to step back, as we say, in one’s con- sciousness and see on the screen of one’s psychic consciousness — see all the circumstances, all the events, all the ideas, all the knowledge, everything — at that moment one sees that and has an altogether sure guide for everything that one may do. But this is bound to take a very long time to come.

🌸 The Mother ( Question and Answers, Volume-6, page no.33-34)

How can depressions be controlled?

🌺 How can depressions be controlled?

Oh! There’s a very simple way. Depression occurs generally in the vital, and one is overpowered by depression only when one keeps the consciousness in the vital, when one remains there. The only thing to do is to get out of the vital and enter a deeper consciousness. Even the higher mind, the luminous, higher mind, the most lofty thoughts have the power to drive away depression. Even when one reaches just the highest domains of thought, usually the depression disappears. But in any case, if one seeks shelter in the psychic, then there is no longer any room for depression.

Depression may come from two causes: either from a want of vital satisfaction or from a considerable nervous fatigue in the body. Depression arising from physical fatigue is set right fairly easily: one has but to take rest. One goes to bed and sleeps until one feels well again, or else one rests, dreams, lies down. The want of vital satisfaction comes up rather easily and usually one must face it with one’s reason, must ferret out the cause of the depression, what has brought about the lack of satisfaction in the vital; and then one looks at it straight in the face and asks oneself whether that indeed has anything to do with one’s inner aspiration or whether it is simply quite an ordinary movement. Generally one discovers that it has nothing to do with the inner aspiration and one can quite easily overcome it and resume one’s normal movement. If that is not enough, then one must go deeper and deeper until one touches the psychic reality. Then one has only to put this psychic reality in contact with the movement of depression, and instantaneously it will vanish into thin air.

As for fighting in the vital domain itself — well, some people are good fighters and love to struggle with their vital — but to tell you the truth, that is much more difficult.

🌸 The Mother ( Question and Answers, Volume-6, page no.32-33)

Progress and Egoism

🌸 Sweet Mother, you have said: “Give up all personal seek- ing for comfort, satisfaction, enjoyment or happiness. Be only a burning fire for progress, take whatever comes to you as an aid to your progress and immediately make whatever progress is required.”

Yes, that’s quite simple! It is very clear!

Yes, but if I want to progress in sports, for instance, then that would be a personal progress, wouldn’t it?

Eh? What? In sports? No, the value of the will depends on your aim. If it is in order to be successful and earn a reputation for yourself and be better than others — all sorts of ideas like that — then that becomes something very egoistic, very personal and you won’t be able to progress — yes, you will make progress but still it won’t lead you anywhere. But if you do it with the idea of being open, even in the physical, to the divine Influence, to be a good instrument and manifest Him, then that is very good. Not clear?

Yes.

Physical things are not necessarily more egoistic than mental or emotional ones. Far from it. They are often much less so. Egoism does not lie in that, egoism lies in the inner attitude. It does not depend on the field in which you are concentrated, it depends on the attitude you have. It does not depend on what you do, it depends on the way you do it.

🌸 The Mother ( Question and Answers, Volume-6, page no.28-29)

🕉 ' Ma - Ma - Ma ' 🕉

🕉 ' Ma - Ma - Ma ' 🕉
             
               Once my wife Dayawati and myself went to The Mother in the Play-Ground and prayed to Her to give us some 'Mantra' which we could chant and recite every morning and evening.
               
               She said, "You should chant and chant my name " Ma-Ma-Ma".

                Then She further made it clear "As soon as you get up early in the morning, you should do Japa of my Name for ten minutes atleast "Ma-Ma-Ma" and also in the night before going to sleep."

MY MOTHER by Surendra Nath Jouhar (Page no. 39)

Participation of the Vital

Is our vital being to take part in the Divine love? If it does, what is the right and correct form of participation it should take?
Where is the manifestation of Divine love intended to stop? Is
it to be confined to some unreal or immaterial region?

Mother answers:
Divine love plunges its manifestation upon earth down into the most material matter. It does not indeed find itself in the selfish distortions of the human consciousness; but the vital in itself is asimportant an element in Divine love as it is in the whole of themanifested universe. There is no possibility of movement and progress without the mediation of the vital; but because this Power of Nature has been so badly distorted, some prefer to
believe that it has to be pulled out altogether and thrown away.

But it is only through the vital that matter can be touched by the transforming power of the Spirit. If the vital is not there to infuse its dynamism and living force, matter will remain dead; for the higher parts of the being will not come into contact with earth, will not be concretised in life, and they will depart unsatisfied and disappear.-THE MOTHER.

Save yourself from the adverse forces

To save yourself from the adverse forces, you should do only this:

at once you must step back and re-enter your house - the heart.

So none can touch and harass your true self.

After entering the house, you must keep quiet and call the  Divine.

Then you will surely have an experience of the Divine's Love and Sweetness.

You will feel that the Lord has now taken you into His arms.

Thus you will have the happiest moments of your life.

The Mother,
18.05.1956.

Huta, Mother You Said So, pp. 8 and 9.

Courtesy: Narendra Thakkar

Vital play of Kama (lust) and Krodha (anger)

🌷 A letter from X’s husband which raised certain general questions about the relation of man and woman in this yoga. He wants to exercise the conjugal right with his wife. Both have written to Sri Aurobindo, separately for guidance.
The husband’s argument:
“Sri Aurobindo’s yoga is not a yoga of renunciation and even if renunciation was to be carried out I shall carry it out gradually. I am not able to control myself. I want to know: What is the relation between man and woman in this yoga?”
Sri Aurobindo replied:
“This is not a yoga of renunciation in the sense that one has not to reject life or the world externally. But that does not mean that one has to give room to lower forces and allow them full play in their lower forms.
“This is a yoga of rising into the Divine Nature from the lower nature. What that higher Nature is you will understand afterwards. You have to become fit for it. You can now see your lower nature; especially the vital play of Kama (lust) and Krodha (anger) etc. — is essentially the Dharma — the functioning — of the animal man. You have to rise into the Divine Nature by rejecting the lower nature. How can you get the Divine Nature unless you conquer the nature of the animal-man in you? The first step has been given to you: you must learn to separate yourself as the Purusha, and took unmoved at all the play of nature in you. You must externalise the play and see all its actions as outside yourself. You ought not to allow any mental justification for the play of the lower forces of the vital beings. The Shuddhi — purification — necessary in this yoga cannot be attained with the forces of lust and anger and there is no question of harbouring them.”
Then Sri Aurobindo continued:
In this matter, you must resort to simple thinking and simple action, leaving all mental complications and Shastric injunctions. You must not allow the intellect to play with them. Your ideas about Shastric injunctions are nothing else but justifications. Really it is the lower play of the vital being. In this rejection of the lower nature you ought to be ever alert — vigilant.
The ideal relation between man and woman in this yoga you cannot at present understand. You have, first, to make yourself fit for it. Your own ideas of married life and Shastra etc. are dangerous and if you follow these ideas there is every chance of your fall from the yoga. All of them are mental constructions. The first thing in a case where both man and woman are aspirants is to help each other in Sadhana, the spiritual effort. They must exchange their forces and help each other to rise into the Higher Consciousness.
Secondly, there is the question of love. What most people call “love” is a superficial thing and mostly bound up with the vital craving of lust. That has to be completely rejected.

There is a relation deeper than that: it is of the Soul. That relation comes from within by itself. It manifests itself in both as an ideal oneness — oneness in mind, oneness of the soul, oneness of self. That relation is Shanta, full of peace; wide, pure — pavitra. In it there is no trace of vital lust and physical craving. There is also possible a relation of Purusha and Shakti between man and woman. But that relation is not social, it is not ordinary. Because one is married to a certain woman it does not follow that his wife is necessarily his Shakti.
So long as these relations are not understood and experienced by you another possible relation is that of friends. That is to say, you ought to live with your wife just as you would with a friend who has the same aim of life, without any other relation than that of friendship.
You must remove the misunderstanding from your mind about your wife that she does not love you, etc. She has an aspiration for the yoga and therefore she wants to reject all the lower play of nature from herself and from you. You ought not to press her or induce her to fall from the path of yoga. If you can’t control yourself you should live separately and fight your nature.
You write about passivity and activity: you have to understand and know what they are. When one begins yoga, naturally, all the forces on the mental — and especially on the vital — plane, that are hostile to the Siddhi of this yoga, are bound to rise and one must be active in rejecting them — what the Gita calls apramatta — because the Purusha is not only sākṣī — the witness — but anumantā — one who gives consent. This activity of rejection must be always there. Even if you fall you must rise up again and again and fight.
Passivity merely means a calm inactive attitude of mind keeping it open to the higher influence and ready to accept the light, power, knowledge, Ananda that come from Above.
It must be a prayerful mood so that the knowledge may come down. When the higher knowledge comes one ought not to allow the mind to get active with it, but must allow that knowledge to come more and more by keeping the mind passive.
Both passivity and activity are legitimate movements of this yoga in the beginning. The highest, the true passivity will, of course, come afterwards. If you remain passive now, you will open yourself to all sorts of influences and accept all kinds of suggestions, ideas etc. coming from outside — from the universal nature. You will mistake them for those coming from the higher Power.

EVENING TALKS WITH SRI AUROBINDO
RECORDED BY A B PURANI (04-10-1925)

Instruments of the Divine Power

Whatever has been done in the world has been done by the
very few who can stand outside the action in silence; for it is they
who are the instruments of the Divine Power. They are dynamic
agents, conscious instruments; they bring down the forces that
change the world. Things can be done in that way, not by a
restless activity. In peace, in silence and in quietness the world
was built; and each time that something is to be truly built, it
is in peace and silence and quietness that it must be done. It is
ignorance to believe that you must run from morning to night
and labour at all sorts of futile things in order to do something
for the world.
Once you step back from these whirling forces into quiet
regions, you see how great is the illusion! Humanity appears
to you like a mass of blind creatures rushing about without
knowing what they do or why they do it and only knocking and
stumbling against each other. And it is this that they call action
and life! It is empty agitation, not action, not true life.
I said once that, to speak usefully for ten minutes, you
should remain silent for ten days. I could add that, to act usefully
for one day, you should keep quiet for a year! Of course, I am
not speaking of the ordinary day-to-day acts that are needed
for the common external life, but of those who have or believe
that they have something to do for the world. And the silence
I speak of is the inner quietude that those alone have who can
act without being identified with their action, merged into it
and blinded and deafened by the noise and form of their own
movement. Stand back from your action and rise into an outlook
above these temporal motions; enter into the consciousness of
Eternity. Then only you will know what true action is.-THE MOTHER.

Purifying yourself

If you leave it to God to purify, He will exhaust the evil in you subjectively;

but if you insist on guiding yourself, you will fall into much outward sin and suffering.

Sri Aurobindo.

Greeting the Truth

THE MOTHER: Greeting the Truth

Question of a disciple: Mother, why are You doing pranam in the photo? Why and to whom?

The Mother: Don't you see that I am greeting the Truth? This is the necessary posture. It is the attitude of adoration and humility. I wait patiently for the day when Truth will be the sole guide. And it is so important, this attitude. If the earth wants the Divine Truth to be established, in its entirety, this is the attitude it must take. This is the only thing which can save the earth.

To remain in this attitude and aspire upwards. The earth must learn to salute the Truth with this attitude. This is adoration as well as obeisance. This is what it must learn; it represents much more, something profound and sublime.

Working on the right lines

Along with work,
if you do not meditate morning and evening,
how can you understand
whether you are working on the right lines?

Shri Ramakrishna Paramahamsa....

MOTHER YOU SAID SO ----- BY HUTA

🌷 LORD IS ALWAYS WITH US 🌷
      You should pray intensely to the Lord: " O Lord, Kindly work in my legs, in my hands ----- in my whole consciousness; if I walk, walk in me, if I eat, eat in me ----- whatever I do, be always with me....." Thus you are constantly protected by the Lord and His Grace.
       The heart is the best place for concentration. Go deep within your heart and, while concentrating on the Lord, you must think: "The Lord is controlling the whole universe,he is Omniscient, Omnipotent, Omnipresent, for Him is my love....."  -THE MOTHER ( On 2-3-1956 )

MOTHER YOU SAID SO -----
BY HUTA ( page no.5 )

Education and Children

🌿 Sometimes it so happens that a mother educates her child well, but the people around spoil it. Then what can the mother do?

Yes, that’s perfectly true. The worst of all (which men usually do) is to leave their children with servants. It is a crime. For these people have an altogether vulgar consciousness, altogether low, altogether obscure; and quite spontaneously, without wanting to do so, they let it enter the children. Naturally, there is also the age when children are put to school and there they begin to come in contact with a host of children whose company is not always quite desirable. It is very difficult to avoid these relations. But all the same, if one has started life with a little consciousness and much goodwill, when one meets people who are not desirable company, one feels it. And if one is goodwilled, immediately one tries not to see them or not to be with them.

  🌸 The Mother ( Question and Answers, Volume-5, page no.413-414)

MAHA-SAMADHI OF SRI AUROBINDO—December 5

Mahasamadhi

MAHA-SAMADHI OF SRI AUROBINDO—December 5
Sri Aurobindo left his body on December 5, 1950. The Body was laid to rest in the Samadhi after four days, on December 9, 1950. The body did not show any sign of decay or decomposition during this period. A few saw a golden spiritual light around the body.

Our gratitude to the physical body of Sri Aurobindo was expressed by the Mother and has been inscribed on the Samadhi:

“To Thee who hast been the material envelope of our Master, to Thee our infinite gratitude. Before Thee who hast done so much for us, who hast worked, struggled, suffered, hoped, endured so much, before Thee who hast willed all, attempted all, prepared, achieved all for us, before Thee we bow down and implore that we may never forget, even for a moment, all we owe to Thee.”

On December 5, 2017, there will be meditation around the Samadhi at the Ashram in the morning, followed by a visit to Sri Aurobindo’s Room. Meditation will also be held at the Playground in the evening. We give below a quote of the Mother on the significance of Sri Aurobindo’s work and how we can participate in the birth of the New Creation:

“Sri Aurobindo came upon earth to announce the manifestation of the supramental world and not merely did he announce this manifestation but embodied also in part the supramental force and showed by example what one must do to prepare oneself for manifesting it. The best thing we can do is to study all that he has told us and endeavour to follow his example and prepare ourselves for the new manifestation.

This gives life its real sense and will help us to overcome all obstacles.

Let us live for the new creation and we shall grow stronger and stronger by remaining   young and progressive.”