Sri Aurobindo on the Mother
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The following quotes are from Volume 25, "The Mother", of the Sri
Aurobindo Birth Centenary Library.
p. 49-50
There is one divine Force which acts in the universe and in the
individual and is also beyond the individual and the universe. The
Mother stands for all these, but she is working here in the body to
bring down something not yet expressed in this material world so as
to transform life here -- it is so that you should regard her as the
Divine Shakti working here for that purpose. She is in the body, but
in her whole consciousness she is also identified with all the other
aspects of the Divine.
p.384 (23-12-1933)
Q: There are some Prayers of the Mother of 1914 in which she
speaks of transformation and manifestation. Since at that time she
was not here, does this not mean that she had these ideas long
before she came here?
A: The Mother had been spiritually conscious from her youth, even
from her childhood upward and she had done Sadhana and had
developed this knowledge very long before she came to India.
p. 17 (25-3-1932)
The Mother's presence is always there; but if you decide to act on
your own -- your own idea, your own notion of things, your own will
and demand upon things, then it is quite likely that her presence will
get veiled; it is not she who withdraws from you, but you who draw
back from her.
p. 122
You have only to aspire, to keep yourself open to the Mother, to
reject all that is contrary to her will and to let her work in you -- doing
also all your work for her and in the faith that it is through her force
that you can do it. If you remain open in this way, the knowledge and
realisation will come to you in due course.
p. 157 (15-11-1936)
The Mother's Force is not only above on the summit of the being. It
is there with you and near you, ready to act whenever your nature
will allow it. It is so with everybody here.
p. 83 (15-7-1934)
The lights are the Mother's Powers -- many in number. The white
light is her own characteristic power, that of the Divine
Consciousness in its essence.
p.169 (11-6-1935)
It is quite wrong to say that the Mother loves most those who are
nearest to her in the physical. I have often said this but people do
not wish to believe it, because they imagine that the Mother is a
slave of the vital feelings like ordinary people and governed by vital
likes and dislikes. "Those she likes she keeps near her, those she
likes less she keeps less near, those she dislikes or does not care for
she keeps at a distance," that is their childish reasoning. Many of
those who feel the Mother's presence and love always with them
hardly see her except once in six months or once in a year; -- apart
from the Pranam and meditation. On the other hand one near her
physically or seeing her often may not feel such a thing at all; he may
complain of the absence of the Mother's help and love altogeher or
as compared to what she gives to others. If the childishly simple rule
of three given above were true, such outbursts would not be
possible.
Whether one feels the Mother's love or not depends on whether one
is open to it or not. It does not depend on physical nearness.
Openness means the removal of all that makes one unconscious of
the inner relation -- nothing can make one more unconscious than
the idea that it must be measured only by some outward
manifestation instead of being felt within the being; it makes one
blind or insensitive to the outer manifestations that are there.
Whether one is physically far or near makes no difference. One can
feel it, being physically far or seeing her little. One can fail to feel it
when it is there even if one is physically near or often in her physical
presence.
p.376 (1-2-1937)
Medicines have quite a different action on the Mother's body than
they would have on yours or X's or anybody else's and the reaction is
not usually favourable. Her physical consciousness is not the same
as that of ordinary people --
p.315 (12-11-1931)
The Mother has had a very severe attack and she must absolutely
husband her forces in view of the strain the 24th November will mean
for her. It is quite out of the question for her to begin seeing
everybody and receiving them meanwhile -- a single morning of that
kind of thing would exhaust her altogether. You must remember that
for her a physical contact of this kind with others is not a mere social
or domestic meeting with a few superficial movements which make
no great difference one way or the other. It means for her an
interchange, a pouring out of her forces and a receiving of things
good, bad and mixed from them which often involves a great labour
of adjustment and elimination and in many cases, though not in all, a
severe strain on the body.
p.317 (8-5-1933)
It is much easier for the Sadhak by faith in the Mother to get free
from illness than for the Mother to keep free -- because the Mother
by the very nature of her work had to identify herself with the
Sadhaks, to support all their difficulties, to receive into herself all the
poison in their nature, to take up besides all the difficulties of the
universal earth-Nature, including the possibility of death and disease
in order to fight them out. If she had not done that, not a single
Sadhak would have been able to practise this Yoga. The Divine has
to put on humanity in order that the human being may rise to the
Divine. It is a simple truth, but nobody in the Ashram seems able to
understand that the Divine can do that and yet remain different from
them -- can still remain the Divine.
p.200-201 (18-8-1932)
The Mother does not think that it is good to give up all work and only
read and meditate. Work is part of the Yoga and it gives the best
opportunity for calling down the Presence, the Light and the Power
into the vital and its activities; it increases also the field and the
opportunity of surrender.
It is not enough to remember that the work is the Mother's -- and the
results also. You must learn to feel the Mother's forces behind you
and to open to the inspiration and the guidance. Always to
remember by an effort of the mind is too difficult; but if you get into
the consciousness in which you feel always the Mother's force in you
or supporting you, that is the true thing.
p.229-230 (25-2-1945)
I do not find that the Mother is a rigid disciplinarian. On the contrary,
I have seen with what a constant leniency, tolerant patience and
kindness she has met the huge mass of indiscipline, disobedience,
self-assertion, revolt that has surrounded her, even revolt to her very
face and violent letters overwhelming her with the worst kind of
vituperation. A rigid disciplinarian would not have treated these
things like that.
p.243-244 (9-1-1936)
It was the Mother who selected the heads [of departments] for her
purpose in order to organise the whole; all the lines of the work, all
the details were arranged by her and the heads trained to observe
her methods and it was only afterwards that she stepped back and
let the whole thing go on on her lines but with a watchful eye always.
The heads are carrying out her policy and instructions and report
everything to her and she often modifies what they do when she
thinks fit.
p.267 (13-9-1933)
The Sadhana is done by the Mother according to the Truth and
necessity of each nature and of each plane of Nature. It is not one
fixed process.
p.368 (8-12-1933)
The Mother finds the pictures of X hideous and monstrous, she
would not dignify them with the name of art. But it is not because
they depart from tradition. The Mother does not believe in tradition --
she considers that Art should always develop new forms -- but still
these must be according to a truth of Beauty which is universal and
eternal -- something of the Divine.
p.279 (15-2-1936)
Mother never avoids opening letters or any other work because of
abscence of time: she deals with all the work that comes to her even
if she is ill or if she has no time for rest.
p.279
Mother prefers that when she walks on the terrace people should not
be looking at her because it is the only time when she can
concentrate a little on herself -- apart from the necessity of taking
some fresh air and movement for the health of the body. If she has
to attend to the pull of so many people, that cannot be done. The
interview she gives you is a different matter; she has to arrange it
herself and it is part of her work, so there is no need to change.
p.300 (31-10-1935)
The Mother deals with each one in a different way, according to their
need and their nature, not according to any fixed mental rule. It
would be absurd for her to do the same thing with everybody as if all
were machines which had to be touched and handled in the same
way.
p.172 (10-8-1936)
It is true that the Mother is one in many forms, but the distinction
between the outer and the inner Mother must not be made too
trenchant; for she is not only one, but the physical Mother contains
all the others in herself and in her is established the commmunication
between the inner and the outer existence. But to know the outer
Mother one must know what is within her and not look at the outer
appearances only. That is only possible if one meets her with the
inner being and grows into her consciousness --
In 1927 Sri Aurobindo wrote an essay about the Divine Mother; this
can be found in Volume 25 of the Sri Aurobindo Birth Centenary
Library, pp.1-41. Here is an excerpt from that work (p.24-25):
The Mother not only governs all from above but she descends into
this lesser triple universe. Impersonally, all things here, even the
movements of the Ignorance, are herself in veiled power and her
creations in diminished substance, her Nature-body and Nature-force,
and they exist because, moved by the mysterious fiat of the Supreme to
work out something that was there in the possibilities of the
Infinite, she has consented to the great sacrifice and has put on like
a mask the soul and forms of the Ignorance. But personally too she
has stooped to descend here into the Darkness that she may lead it to
the Light, into this Death that she may turn it to godlike Life, into
this world-pain and its obstinate sorrow and suffering that she may
end it in the transforming ecstasy of her sublime Ananda. In her deep
and great love for her children she has consented to put on herself
the cloak of this obscurity, condescended to bear the attacks and
torturing influences of the powers of the Darkness and the Falsehood,
borne to pass through the portals of the birth that is a death, taken
upon herself the pangs and sorrows and sufferings of the creation,
since it seemed that thus alone could it be lifted to the Light and
Joy and Truth and eternal Life. This is the great sacrifice called
sometimes the sacrifice of the Purusha, but much more deeply the
holocaust of the Prakriti, the sacrifice of the Divine Mother.
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