Archive for January, 2011

January 26, 2011 – W H O

Wednesday, January 26th, 2011

The old writings call the Titans the elder gods.
So they still are;
nor is any god entirely divine unless there is hidden in him also a Titan.

Sri Aurobindo

(Thoughts and Aphorisms 222)


In the blue of the sky, in the green of the forest,
Whose is the hand that has painted the glow?
When the winds were asleep in the womb of the ether,
Who was it roused them and bade them to blow?
He is lost in the heart, in the cavern of Nature,
He is found in the brain where He builds up the thought:
In the pattern and bloom of the flowers He is woven,
In the luminous net of the stars He is caught.
In the strength of a man, in the beauty of woman,
In the laugh of a boy, in the blush of a girl;
The hand that sent Jupiter spinning through heaven,
Spends all its cunning to fashion a curl.
These are His works and His veils and His shadows;
But where is He then? by what name is He known?
Is He Brahma or Vishnu? a man or a woman?
Bodied or bodiless? twin or alone?
We have love for a boy who is dark and resplendent,
A woman is lord of us, naked and fierce.
We have seen Him a-muse on the snow of the mountains,
We have watched Him at work in the heart of the spheres.
We will tell the whole world of His ways and His cunning:
He has rapture of torture and passion and pain;
He delights in our sorrow and drives us to weeping,
Then lures with His joy and His beauty again.
All music is only the sound of His laughter;
All beauty the smile of His passionate bliss;
Our lives are His heart-beats, our rapture the bridal
Of Radha and Krishna, our love is their kiss.
He is strength that is loud in the blare of the trumpets,
And He rides in the car and He strikes in the spears;
He slays without stint and is full of compassion;
He wars for the world and its ultimate years.
In the sweep of the worlds, in the surge of the ages,
Ineffable, mighty, majestic and pure,
Beyond the last pinnacle seized by the thinker
He is throned in His seats that for ever endure.
The Master of man and his infinite Lover,
He is close to our hearts, had we vision to see;
We are blind with our pride and the pomp of our passions,
We are bound in our thoughts where we hold ourselves free.
It is He in the sun who is ageless and deathless,
And into the midnight His shadow is thrown;
When darkness was blind and engulfed within darkness,
He was seated within it immense and alone.

Sri Aurobindo

SABCL Vol. 5, page 40

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

January 19, 2011 – The Message of the Gita

Wednesday, January 19th, 2011

Reaction perfects & hastens progress by increasing & purifying the force within it.
This is what the multitude of the weak cannot see
who despair of their port when the ship is fleeing helplessly
before the storm wind, but it flees,
hidden by the rain & the Ocean furrow,
towards God’s intended haven.

Sri Aurobindo

(Thoughts and Aphorisms 339)

The Message of the Gita

“THE secret of action,” so we might summarise the message of the Gita, the word of its divine Teacher, “is one with the secret of all life and existence. Existence is not merely a machinery of Nature, a wheel of law in which the soul is entangled for a moment or for ages; it is a constant manifestation of the Spirit. Life is not for the sake of life alone, but for God, and the living soul of man is an eternal portion of the Godhead. Action is for self-finding, for self-fulfilment, for self-realisation and not only for its own external and apparent fruits of the moment or the future. There is an inner law and meaning of all things dependent on the supreme as well as the manifested nature of the self; the true truth of works lies there and can be represented only incidentally, imperfectly and disguised by ignorance in the outer appearances of the mind and its action. The supreme, the faultless largest law of action is therefore to find out the truth of your own highest and inmost existence and live in it and not to follow any outer standard and dharma. All life and action must be till then an imperfection, a difficulty, a struggle and a problem. It is only by discovering your true self and living according to its true truth, its real reality that the problem can be finally solved, the difficulty and struggle overpassed and your doings perfected in the security of the discovered self and spirit turn into a divinely authentic action. Know then your self; know your true self to be God and one with the self of all others; know your soul to be a portion of God. Live in what you know; live in the self, live in your supreme spiritual nature, be united with God and Godlike. Offer, first, all your actions as a sacrifice to the Highest and the One in you and to the Highest and the One in the world; deliver last all you are and do into his hands for the supreme and universal spirit to do through you his own will and works in the world. This is the solution that I present to you and in the end you will find that there is no other.”

Sri Aurobindo

SABCL Volm. 13, pages 552-553

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

January 12, 2011 – The Problem of Life

Wednesday, January 12th, 2011

The love of inaction is folly and the scorn of inaction is folly;
there is no inaction.
The stone lying inert upon the sands which is kicked away in an idle moment,
has been producing its effect upon the hemispheres.

Sri Aurobindo

(Thoughts and Aphorisms 121)

The Problem of Life

….The whole crux and difficulty of human life lies here. Man is this mental being, this mental consciousness working as mental force, aware in a way of the universal force and life of which he is part but, because he has not knowledge of its universality or even of the totality of his own being, unable to deal either with life in general or with his own life in a really effective and victorious movement of mastery. He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality in which he is not only a jet of light of self-consciousness like the animal, but also more and more a flame of growing knowledge. Thus he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is, the impulsion of the Force that is his life, the secret will of Sachchidananda appearing as the individual in a world in which He expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.

This results from the very logic of things because, the mental consciousness of man not being the completely illumined consciousness entirely emerged out of the obscuration of Matter but only a progressive term in the great emergence, the line of evolutionary creation in which he has appeared cannot stop where he now is, but must go either beyond its present term in him or else beyond him if he himself has not the force to go forward. Mental idea trying to become fact of life must pass on till it becomes the whole Truth of existence delivering itself out of its successive wrappings, revealed and progressively fulfilled in light of consciousness and joyously fulfilled in power; for in and through these two terms of power and light Existence manifests itself, because existence is in its nature Consciousness and Force: but the third term in which these, its two constituents, meet, become one and are ultimately fulfilled, is satisfied Delight of self-existence. For an evolving life like ours this inevitable culmination must necessarily mean the finding of the self that was contained in the seed of its own birth and, with that self-finding, the complete working out of the potentialities deposited in the movement of Conscious-Force from which this life took its rise. The potentiality thus contained in our human existence is Sachchidananda realising Himself in a certain harmony and unification of the individual life and the universal so that mankind shall express in a common consciousness, common movement of power, common delight the transcendent Something which has cast itself into this form of things.

Sri Aurobindo

SABCL Vol.18, pages 208-209

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

January 5, 2011 – Nirvana and Works in the World

Tuesday, January 11th, 2011

I did not know for some time whether I loved Krishna best or Kali;
when I loved Kali, it was loving myself,
but when I loved Krishna, I loved another,
and still it was my Self with whom I was in love.
Therefore I came to love Krishna better even than Kali.

Sri Aurobindo

(Thoughts and Aphorisms 427)

Nirvana and Works in the World

THE union of the soul with the Purushottama by a Yoga of the whole being is the complete teaching of the Gita and not only the union with the immutable Self as in the narrower doctrine which follows the exclusive way of knowledge. That is why the Gita subsequently, after it has effected the reconciliation of knowledge and works, is able to develop the idea of love and devotion, unified with both works and knowledge, as the highest height of the way to the supreme secret. For if the union with the immutable Self were the sole secret or the highest secret, that would not at all be possible; for then at a given point our inner basis for love and devotion, no less than our inner foundation of works, would crumble away and collapse. Union utter and exclusive with the immutable Self alone means the abolition of the whole point of view of the mutable being, not only in its ordinary and inferior action but in its very roots, in all that makes its existence possible, not only in the works of its ignorance, but in the works of its knowledge. It would mean the abolition of all that difference in conscious poise and activity between the human soul and the Divine which makes possible the play of the Kshara; for the action of the Kshara would become then entirely a play of the ignorance without any root or basis of divine reality in it. On the contrary, union by Yoga with the Purushottama means the knowledge and enjoyment of our oneness with him in our self-existent being and of a certain differentiation in our active being. It is the persistence of the latter in a play of divine works which are urged by the motive power of divine love and constituted by a perfected divine Nature, it is the vision of the Divine in the world harmonised with a realisation of the Divine in the self which makes action and devotion possible to the liberated man, and not only possible but inevitable in the perfect mode of his being.

Sri Aurobindo

SABCL Vol., 13,Page 223

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India