28th April 2012
Language : Hindi
Duration : 18 Minutes
File Size : 17 MB
Format : MP3 (128kbps)
Talks on Integral Yoga
Talks on Integral Yoga
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29 April 2012
The Rakshasas (Poem) (HINDI)
28th April 2012
Language : Hindi
Duration : 47 Minutes
File Size : 44 MB
Format : MP3 (128kbps)
26 April 2012
SAVITRI (Hindi) (p.123-125)
25th April 2012
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Language : Hindi
Duration : 35 Minutes
File Size : 33 MB
Format : MP3 (128kbps)
24 April 2012
SAVITRI (Telecon) (p.168-172)
22nd April 2012
DOWNLOAD SAVITRI (Telecon) 22nd April 2012
(Telecon)
Page : 168-172
Language : English
Duration : 38 Minutes
File Size : 36 MB
Format : MP3 (128kbps)
20 April 2012
SAVITRI (Hindi) (p.123-125)
18th April 2012
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Language : Hindi
Duration : 38 Minutes
File Size : 36 MB
Format : MP3 (128kbps)
18 April 2012
The Divine Will in the World & Our Work
17th April 2012
at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.
Duration : 34 Minutes
File Size : 32 MB
Format : MP3 (128kbps)
Synopsis :
Tuesday,
17th April 2012
Divine Will in the World
Is
everything that happens in the world the result of Divine Will. Can we decipher
or measure God’s Will by the apparent success or failure of an effort or is
this world and its processes governed by Chance? What is our role in it? Some
of these questions are being addressed in this talk.
Words of the Mother
What
do we understand by the term “chance”? Chance can only be the opposite of order
and harmony. There is only one true harmony and that is the supramental—the
reign of Truth, the expression of the Divine Law. In the Supermind, therefore,
chance has no place. But in the lower Nature the supreme Truth is obscured:
hence there is an absence of that divine unity of purpose and action which
alone can constitute order. Lacking this unity, the domain of lower Nature is
governed by what we may call chance—that is to say, it is a field in which
various conflicting forces intermix, having no single definite aim. Whatever
arises out of such a rushing together of forces is a result of confusion,
dissonance and falsehood—a product of chance. Chance is not merely a conception
to cover our ignorance of the causes at work; it is a description of the
uncertain mel´ee of the lower Nature which lacks the calm one-pointedness of
the divine Truth. The world has forgotten its divine origin and become an arena
of egoistic energies; but it is still possible for it to open to the Truth,
call it down by its aspiration and bring about a change in the whirl of chance.
What men regard as a mechanical sequence of events, owing to their own mental
associations, experiences and generalisations, is really manipulated by subtle
agencies each of which tries to get its own will done. The world has got so
subjected to these undivine agencies that the victory of the Truth cannot be
won except by fighting for it. It has no right to it: it has to gain it by
disowning the falsehood and the perversion, an important part of which is the
facile notion that, since all things owe their final origin to the Divine, all
their immediate activities also proceed directly from it. The fact is that here
in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes
place does not proceed directly from the divine knowledge. That everything is
equally the will of God is a very convenient suggestion of the hostile
influences which would have the creation stick as tightly as possible to the
disorder and ugliness to which it has been reduced. So what is to be done, you
ask? Well, call down the Light, open yourselves to the power of Transformation.
Innumerable times the divine peace has been given to you and as often you have
lost it— because something in you refuses to surrender its petty egoistic
routine. If you are not always vigilant, your nature will return to its old
unregenerate habits even after it has been filled with the descending Truth. It
is the struggle between the old and the new that forms the crux of the Yoga;
but if you are bent on being faithful to the supreme Law and Order revealed to
you, the parts of your being belonging to the domain of chance will, however
slowly, be converted and divinised.
CWM
3: page 163
It
is a great error to suppose that the Divine Will is always acting openly in the
world. All that happens is not, in fact, divine: the Supreme Will is distorted
in the manifestation owing to the combination of lower forces which translate
it. They are the medium which falsifies its impetus and gives it an undivine
result. If all that happened were indeed the flawless translation of it, how
could you account for the distortions of the world?... Not that the Divine Will
could not have caused the cosmic Ignorance. It is omnipotent and all
possibilities are inherent in it: it can work out anything of which it sees the
secret necessity in its original vision. And the first cause of the world is,
of course, the Divine, though we must take care not to adjudge this fact
mentally according to our petty ethical values. But once the conditions of the
cosmos were laid down and the involution into nescience accepted as the basis
of a progressive manifestation of the Divine out of all that seemed its very
opposite, there took place a sort of division between the Higher and the Lower.
The history of the world became a battle between the True and the False, in
which the details are not all direct representations of the Divine’s
progressive action but rather distortions of it owing to the mass of resistance
offered by the inferior Nature. If there were no such resistance, there would
be nothing whatever to conquer in the world, for the world would be harmonious,
a constant passage from one perfection to another instead of the conflict which
it is—a game of hazards and various possibilities in which the Divine faces
real opposition, real difficulty and often real temporary defeat on the way to
the final victory. It is just this reality of the whole play that makes it no
mere jest. The Divine Will actually suffers distortion the moment it touches
the hostile forces in the Ignorance. Hence we must never slacken our efforts to
change the world and bring about a different order. We must be vigilant to
co-operate with the Divine and not placidly think that whatever happens is
always the best. All depends upon the personal attitude. If, in the presence of
circumstances that are on the point of occurring, you take the highest possible
attitude—that is to say, if you put your consciousness in contact with the
highest consciousness within your reach—you can be absolutely certain that in
such a case what happens is the best that can happen to you. But as soon as you
fall from this consciousness and come down into a lower state, then it is
evident that what happens cannot be the best, since you are not in your best
consciousness. As Sri Aurobindo once said, “What happened had to happen, but it
could have been much better.” Because the person to whom it happened was not in
his highest consciousness, there was no other consequence possible; but if he
had brought about a descent of the Divine, then, even if the situation in
general had been inevitable, it would have turned out in a different way. What
makes all the difference is how you receive the impulsion of the Divine Will.
You
must rise very high before you can meet this Will in its plenary splendour of
authenticity; not before you open your lower nature to it can it begin to
manifest in terms of the Truth. You must, therefore, refrain from applying the
merely Nietzschean standard of temporary success in order to differentiate the
Divine from the undivine. For, life is a battlefield in which the Divine
succeeds in detail only when the lower nature is receptive to its impulsions
instead of siding with the hostile forces. And even then the test is not so
much external as internal: a divine movement cannot be measured by apparent
signs—it is a certain kind of vibration that indicates its presence—external
tests are of no avail, since even what is in appearance a failure may be in
fact a divine achievement....
What
you have to do is to give yourself up to the Grace of the Divine; for, it is
under the form of Grace, of Love, that it has consented to uplift the universe
after the first involution was established. With the Divine Love is the supreme
power of Transformation. It has this power because it is for the sake of
Transformation that it has given itself to the world and manifested everywhere.
Not only has it infused itself into man, but also into all the atoms of the
most obscure Matter in order to bring the world back to the original Truth. It
is this descent that is called the supreme sacrifice in the Indian scriptures.
But it is a sacrifice only from the human point of view; the human mind thinks
that if it had to do such a thing it would be a tremendous sacrifice. But the
Divine cannot really be diminished, its infinite essence can never become less,
no matter what “sacrifices” are made.... The moment you open to the Divine
Love, you also receive its power of Transformation. But it is not in terms of
quantity that you can measure it; what is essential is the true contact; for,
you will find that the true contact with it is sufficient to fill at once the
whole of your being.
CWM
3: Page 169 - 170
* * * * *
12 April 2012
SAVITRI (HINDI)
11th April 2012
at Dining Room Hall, Sri Aurobindo Ashram, Pondicherry, India.
Language : Hindi
Duration : 35 Minutes
File Size : 33 MB
Format : MP3 (128kbps)
11 April 2012
EVERYTHING IS A CHOICE
10th April 2012
at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.
Continuation of the last talk : Beyond the Walls of Death (20 March 2012)
Duration : 36 Minutes
File Size : 34 MB
Format : MP3 (128kbps)
DOWNLOAD Everything is a Choice 10th April 2012
at Hall of Harmony, Sri Aurobindo Ashram, Pondicherry, India.
Continuation of the last talk : Beyond the Walls of Death (20 March 2012)
Duration : 36 Minutes
File Size : 34 MB
Format : MP3 (128kbps)
DOWNLOAD Everything is a Choice 10th April 2012
SYNOPSIS :
‘Everything is a Choice’
This evening’s talk is partly a continuation of the theme of NDE of Anita Moorjani. It explores some of the issues raised by the video document, for example, regarding the validity of the experience, the inner causes of illness and spontaneous remissions of cancer. Finally we explore the most fascinating of all aspects, the question of our inner choice that changes balance of forces that go by the name of Fate.
Words of the Mother:
09 April 2012
SAVITRI (page 164-168)
BOOK TWO : The Book of the Traveller of the Worlds
Canto Five : The Godheads of the Little Life
(Page : 164 - 168)
8th April 2012
(Telecon)
Duration : 41 Minutes
File Size : 38 MB
Format : MP3 (128kbps)
Synopsis :
Tuesday, 1st May 2012:
Dealing with the Subconscient parts:
The subconscient part in man is the bedrock of resistance where all that is dark and small, perverse lies hidden in some underbelly of Nature, waiting to spring up a surprise at us any moment when the vigil is down and our guards are let off. It is a crucial element of the Integral yoga to deal with this part during the course of the sadhana. In the present talk we just introduce the subject which will be dealt with at some length over the next couple of weeks.Words of the Mother:
Actually, people have always taken themselves for victims hounded by adverse forces – the courageous fight back, the rest lament. But increasingly there has been a very concrete vision of the role the adverse forces play in the creation, of their almost absolute necessity as goads to make the creation progress and become its Origin again. And there was such a clear vision that one should accomplish one's own transformation – that's what we must pray for, what we must work out – rather than demand the conversion or abolition of the adverse forces.And this is all from the terrestrial, not the individual standpoint (for the individual standpoint, it's quite clear): I am speaking from the terrestrial standpoint.
And there was the sudden vision of all the error, all the incomprehension, all the ignorance, all the darkness and – even worse – all the ill will in the earth's consciousness, which felt responsible for the prolongation of those adverse forces and beings and offered them up in a great ... it was more than an aspiration, it was a sort of holocaust, so that the adverse forces might disappear, might no longer have any reason to exist, no longer need to be there to point out all that has to change.
The adverse forces were necessitated by all these negations of the divine life. And this movement of earth consciousness towards the Supreme, the offering of all these things with such extraordinary intensity, was a kind of reparation so that those adverse forces might disappear.
The experience was very intense. It crystallized around a small nucleus of experiences too personal to mention (because I wasn't the only one involved), which translated into this: "Take all my wrongdoings, take them all, accept them, obliterate them, and may those forces disappear."
That's essentially what this aphorism says, seen from the other end. So long as a single human consciousness carries the possibility of feeling, acting, thinking or being in opposition to the great divine Becoming, it is impossible to blame anyone else for it; it is impossible to blame the adverse forces, which are kept in the creation as a means of making you see and feel how far you still have to go.
(silence)
It was like a memory, an eternally present memory of that consciousness of supreme Love emanated by the Lord onto earth – INTO earth – to draw it back again to Him. And truly it was the descent of the very essence of the divine nature into the most total divine negation, and thus the abandonment of the divine condition to take on terrestrial darkness, so as to bring Earth back to the divine state. And unless That, that supreme Love, becomes all-powerfully conscious here on Earth, the return can never be definitive.
It came after the vision of the great divine Becoming. "Since this world is progressive," I was wondering, "since it is increasingly becoming the Divine, won't there always be this deeply painful sense of the nondivine, of the state that, compared with the one to come, is not divine? Won't there always be what we call 'adverse forces,' in other words, things that don't harmoniously follow the movement?" Then came the answer, the vision of That: "No, the moment of this very Possibility is drawing near, the moment for the manifestation of the essence of perfect Love, which can transform this unconsciousness, this ignorance and this ill will that goes with it into a luminous and joyous progression, wholly progressive, wholly comprehensive, thirsting for perfection."
It was very concrete.
And it corresponds to a state where you are so PERFECTLY identified with all that is, that you concretely become all that is antidivine – and so you can offer it up. It can be offered up and really transformed through this offering.
This sort of will in people for purity, for Good (which in ordinary mentality is expressed by a need to be virtuous) is actually the GREAT OBSTACLE to true self-giving. It's the root of Falsehood, the very source of hypocrisy: the refusal to take up one's share of the burden of difficulties. And that's what Sri Aurobindo has touched on in this aphorism, directly and very simply.
Do not try to be virtuous. See to what extent you are united, ONE with all that is antidivine. Take up your share of the burden; accept to be impure and false yourself, and in so doing you will be able to take up the Shadow and offer it. And insofar as you are able to take it and offer it, things will change.
Don't try to be among the pure. Accept to be with those who are in darkness and, in total love, offer it all.
(silence)
……..This recent period has been very difficult. I see clearly that it was a preparation – to prepare the way for that experience. It came to reverse the attitude, the attitude of struggling to surmount, subdue and abolish everything antidivine in creation.
Up till now, this attitude was probably (not probably – certainly) necessary to prepare things. But now there's a sort of sudden reversal, as if the moment had come for the creative principle, the force, the universal creative Force to say, "This too is Me. For it is time for it to disappear. This too is Me: I no longer treat it as an enemy to get rid of; I accept it as Myself, so that it truly does become Me."
And it was preceded by a kind of anguish: "Will there always be something that, compared with the state to come, seems antidivine?" No: after a long preparation, it becomes capable of feeling divine – and thus of being divine.
Looking at things externally, in terms of present material reality, there is still a lot of ground to be covered before the new manifestation becomes an actual fact. What we have now is probably the seed of the thing – like the seed of India's freedom, which later blossomed.
* * * * *
(Two letters of Sri Aurobindo on psychoanalysis)
Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind – to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms – runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, – and even of that it knows only a few ill-lit corners, – is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
The system of getting rid of things by anubhava [experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicara [intellectual reflection] or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairagya, and the will towards perfection can be carried down into the recalcitrant part of the nature.
The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. It is this or something like it that is attempted crudely and improperly with a rudimentary and insufficient knowledge in the system of psycho-analysis. The process of raising up the lower movements into the full light of consciousness in order to know and deal with them is inevitable; for there can be no complete change without it. But it can truly succeed only when a higher light and force are sufficiently at work to overcome, sooner or later, the force of the tendency that is held up for change. Many, under the pretext of anubhava, not only raise up the adverse movement, but support it with their consent instead of rejecting it, find justifications for continuing or repeating it and so go on playing with it, indulging its return, eternising it; afterwards when they want to get rid of it, it has got such a hold that they find themselves helpless in its clutch and only a terrible struggle or an intervention of divine grace can liberate them.
Some do this out of a vital twist or perversity, others out of sheer ignorance; but in yoga, as in life, ignorance is not accepted by Nature as a justifying excuse. This danger is there in all improper dealings with the ignorant parts of the nature; but none is more ignorant, more perilous, more unreasoning and obstinate in recurrence than the lower vital subconscious and its movements. To raise it up prematurely or improperly for anubhava is to risk suffusing the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge. Even so, there will be enough of the lower stuff rising up of itself to give you as much of the anubhava as you will need for getting rid of the obstacles; but then they can be dealt with with much less danger and under a higher internal guidance.
***
I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, – yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.
* * * * *
08 April 2012
TWO POEMS ON KRISHNA (HINDI)
7th April 2012
Language : Hindi
Duration : 53 Minutes
File Size : 50 MB
Format : MP3 (128kbps)
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