Guiding Light of The Month

It is the harmony of boundless Love, Love victorious over all suffering and all obscurity. By this law of Love, Thy law, I want to live more and more integrally; to it unreservedly I give myself. And all my being exults in an inexpressible Peace. - The Mother

Immortal Love shall beat his glorious wings

Botanical Name: Punica Granatum
Common Name: Pomegranate
Spiritual Significance: Divine Love

O Wisdom-Splendour, Mother of the universe,
Creatrix, the Eternal’s artist Bride,

O radiant fountain of the world’s delight
World-free and unattainable above,

Mission to earth some living form of thee.

One moment fill with thy eternity,
Let thy infinity in one body live,
All-Knowledge wrap one mind in seas of light,
All-Love throb single in one human heart.

-          Savitri, Sri Aurobindo

From the Editor’s Desk (Sep 2017)

The September issue of the Newsletter turns its attention towards The Divine Mother with reverence, having dealt with Sri Aurobindo’s yoga lived out in the epic, ‘Savitri’ through Ashwapathy, King and Savitri’s human father. Savitri stands too as a symbol of The Mother’s sadhana, as she hews with Him, a path in the virgin forest, overcoming obstacles presented by nature placed along her path and in working out the descent of the Supreme Spirit down onto earth and transforming matter. In her own words, The Mother says, “It is my sadhana which He has worked out. Each object, each event, each realization, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard.” In fact, this association of The Mother in Savitri was so astute that The Mother noted that what Sri Aurobindo read out to her in the morning of what he wrote in the night was exactly what she would have seen, lived through during her experiences of the night. In the words of The Mother, “It is my experiences He had presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.” With this information in our hand, Saviri then becomes quite another experience for the children of Sri Aurobindo and The Mother; Savitri becomes alive with the consciousness of the Dual-Masters-in-One we adore, revere, cherishing the hope, in the end, to chart out our path in life after life towards the Truth about existence and our purpose in it and to realize and actualize that purpose in life. If one were to take a cursory glance at the way the poem is organised, it becomes clear that Ashwapathy’s Yoga and Savitri’s Yoga are given equal treatment and exposure and proceed alongside each other like two majestic rivers, from the source to the destination.

The book opens with the eternal quest placed before Savitri, the issue at hand clarified and then begins Ashwapathy’s Yoga. Then from Part 2, Book 4 onwards, Savitri’s life and journey from birth to the Savitri, in The World Mother’s guise unfolds, where she finally vanquishes Death in a debate that ensues between the two. A new world of wonder, mystery and even joyous anticipation fills us as we open the pages before us, as we approach Savitri, with the knowledge that it is The Mother’s Yoga that is worked out in the epic poetry through Savitri. Each page becomes a secret door that opens into a cave of discoveries or leads into treasure troves lying further and further ahead. There are portions therein incomprehensible in their magnitude which lay the road to higher realisations in us, if only the true call is in us, the call of the soul to open to this yoga, and walk the path hewn by Her and Sri Aurobindo. This is The Mother’s advise to Her children,  “What you cannot do normally, you can do with the help of Savitri.

Reading Savitri, alongside The Mother’s Prayers and Meditation and Sri Aurobindo’s The Mother, brings us closer to the Mystery that is The Mother. She waits for us to turn, even a little towards Her, with sincerity, all ready to seize us and engulf us with Her Love.  Such is the presence of The Mother in Savitri.

Savitri, a journey of Love and Light

The Book of the Divine Mother

The Mother’s presence

A Being intimate and unnameable,
A wide compelling ecstasy and peace
Felt in himself and all and yet ungrasped,
Approached and faded from his soul’
s pursuit
As if for ever luring him beyond.

Near, it retreated; far, it called him still.

We can become aware of the existence and presence of the universal Shakti in the various forms of her power. At present we are conscious only of the power as formulated in our physical mind, nervous being and corporeal case sustaining our various activities. But if we can once get beyond this first formation by some liberation of the hidden, recondite, subliminal parts of our existence by Yoga, we become aware of a greater life force, a pranic Shakti, which supports and fills the body and supplies all the physical and vital activities - for the physical energy is only a modified form of this force, and supplies and sustains too from below all our mental action. This force we feel in ourselves also, but we can feel it too around us and above, one with the same energy in us, and can draw it in and down to aggrandise our normal action or call upon and get it to pour into us. It is an illimitable ocean of Shakti and will pour as much of itself as we can hold into our being. 

A Being formless, featureless and mute
That knew itself by its own timeless self,
Aware for ever in its motionless depths,
Uncreating, uncreated and unborn,
The One by whom all live, who lives by none,
An immeasurable luminous secrecy
Guarded by the veils of the Unmanifest,
Above the changing cosmic interlude
Abode supreme, immutably the same,
A silent Cause occult, impenetrable, —
Infinite, eternal, unthinkable, alone.

The Shakti in this higher status reveals itself as the presence or potentiality of the infinite existence, consciousness, will, delight and when it is so seen and felt, the being turns towards it in whatever way, with its adoration or its will of aspiration or some kind of attraction of the lesser to the greater, to know it, to be full of and possessed by it, to be one with it in the sense and action of the whole nature. But at first while we still live in the mind, there is a gulf of division or else a double action. The mental, vital and physical energy in us and the universe is felt to be a derivation from the supreme Shakti, but at the same time an inferior, separated and in some sense another working. The real spiritual force may send down its messages or the light and power of its presence above us to the lower levels or may descend occasionally and even for a time possess, but it is then mixed with the inferior workings and partially transforms and spiritualises them, but is itself diminished and altered in the process. There is an intermittent higher action or a dual working of the nature. 


Faith and Surrender

A Mother Might brooded upon the world;
A Consciousness revealed its marvellous front
Transcending all that is, denying none:
Imperishable above our fallen heads
He felt a rapturous and unstumbling Force.

The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe. The Supreme is manifest in her for ever as the everlasting Sachchidananda, manifested through her in the worlds as the one and dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in the Worlds and the Planes and the Gods and their Energies and figured because of her as all that is in the known worlds and in unknown others. All is her play with the Supreme; all is her manifestation of the mysteries of the Eternal, the miracles of the Infinite. All is she, for all are parcel and portion of the divine Conscious-Force. Nothing can be here or elsewhere but what she decides and the Supreme sanctions; nothing can take shape except what she moved by the Supreme perceives and forms after casting it into seed in her creating Ananda.

All Nature dumbly calls to her alone
To heal with her feet the aching throb of life
And break the seals on the dim soul of man
And kindle her fire in the closed heart of things.

The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence. All knowledge, all strengths, all triumph and victory, all skill and works are in her hands and they are full of the treasures of the Spirit and of all perfections and siddhis. She is Maheshwari, goddess of the supreme knowledge, and brings to us her vision for all kinds and widenesses of truth, her rectitude of the spiritual will, the calm and passion of her supramental largeness, her felicity of illumination; she is Mahakali, goddess of the supreme strength, and with her are all mights and spiritual force and severest austerity of Tapas and swiftness to the battle and the victory and the laughter, the aṭṭahāsya, that makes light of defeat and death and the powers of the ignorance: she is Mahalakshmi, the goddess of the supreme love and delight, and her gifts are the spirit’s grace and the charm and beauty of the Ananda and protection and every divine and human blessing: she is Mahasaraswati, the goddess of divine skill and of the works of the Spirit, and hers is the Yoga that is skill in works, yoga karmasu kauśalam, and the utilities of divine knowledge and the self-application of the spirit to life and the happiness of its harmonies. And in all her powers and forms she carries with her the supreme sense of the masteries of the eternal Ishwari, a rapid and divine capacity for all kinds of action that may be demanded from the instrument, oneness, a participating sympathy, a free identity, with all energies in all beings and therefore a spontaneous and fruitful harmony with all the divine will in the universe. The intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it is the last perfection of faith in the Shakti.


Bliss and Delight

A Bliss, a Light, a Power, a flame-white Love
Caught all into a sole immense embrace;
Existence found its truth on Oneness’
And each became the self and space of all.

It is as the immanent, silent Self in all that the foundation of this cosmic consciousness can most easily be laid by the mental being, the Witness pure and omnipresent who regards all the activity of the universe as the Conscious Soul of the cosmos, Sachchidananda for whose delight universal Nature displays the eternal procession of her works. We are aware of an unwounded Delight, a pure and perfect Presence, an infinite and self-contained Power present in ourselves and all things, not divided by their divisions, not affected by the stress and struggle of the cosmic manifestation, within it all even while superior to it all.

A vast Truth-Consciousness took up these signs
To pass them on to some divine child Heart
That looked on them with laughter and delight
And joyed in these transcendent images
Living and real as the truths they house.

The general power of Delight is love and the special mould which the joy of love takes is the vision of beauty. The God-lover is the universal lover and he embraces the All-blissful and All-beautiful. When universal love has seized on his heart, it is the decisive sign that the Divine has taken possession of him; and when he has the vision of the All-beautiful everywhere and can feel at all times the bliss of his embrace, that is the decisive sign that he has taken possession of the Divine. Union is the consummation of love, but it is this mutual possession that gives it at once the acme and the largest reach of its intensity. It is the foundation of oneness in ecstasy.

A music of griefless things shall weave her charm;
The harps of the Perfect shall attune her voice,
The streams of Heaven shall murmur in her laugh,
Her lips shall be the honeycombs of God,
Her limbs his golden jars of ecstasy,
Her breasts the rapture-flowers of Paradise.
She shall bear Wisdom in her voiceless bosom,
Strength shall be with her like a conqueror’
s sword
And from her eyes the Eternals bliss shall gaze.
A seed shall be sown in Death’s tremendous hour,
A branch of heaven transplant to human soil;
Nature shall overleap her mortal step;
Fate shall be changed by an unchanging will.

The supramental change is a thing decreed and inevitable in the evolution of the earth-consciousness; for its upward ascent is not ended and mind is not its last summit. But that the change may arrive, take form and endure, there is needed the call from below with a will to recognise and not deny the Light when it comes, and there is needed the sanction of the Supreme from above. The power that mediates between the sanction and the call is the presence and power of the Divine Mother. The Mother’s power and not any human endeavour and tapasya can alone rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal’s Ananda.

(Passages taken from The Mother, Synthesis of Yoga and Savitri by Sri Aurobindo, Sri Aurobindo Ashram Trust, Puducherry)

The Mother of Truth, Love and Light

At the heart of all creation
Resides Truth, unveiled, pure.
Creator of the universe is She,
She is Truth, Satyarupa.

As the essence of all beauty,
Flows the river of Love, enriching.
Mother of the universe is She,
She is Love, Premarupa.

As the source of all glory,
Showers the flame of white Light, blissful.
Radiance of the universe is She,
She is Light, ParanJyoti.

A world of Truth, Love and Light
She has taken to reside,
She is The Mother of the world,
Showering rays of grace
On the flowers of paradise.
*The words in Italics are from Lalitha Sahasranamam.

*Picture is a Tanjore art work of Sweet Mother, Golden Mahalakshmi by Sandhya

Life must blossom like a flower offering itself to the Divine

The Mother embraces all earth in her arms and has set the progression towards the Truth as its noble aim. In order to hasten the progress, time and again, she sends forth glorious lights on earth.

In the history of earth, there have been many such lives, those that were and still are a music of Krishna’s light. They are lives offered at the feet of Krishna and in living so, they spread breadcrumbs1 on the path for others to follow on. The story of Aandaal in southern India is one such life. Mirabai of Rajasthan lived devotion, her songs bring Krishna into our midst. Our Sweet Mother’s life is also one such life. She is Mahalakshmi who has come on earth and created a whole new world for us to be in. Like Aandaal’s paasurams, are Mirabai’s songs on Krishna and so are Mother’s prayers and meditations.

Mother lived a spiritually conscious life right from her childhood. Her experiences were many, her records give a beautiful narration of them. India was a place that was so dear to her heart. She was led to come to India where she met Sri Aurobindo, and in him she saw the Krishna who had been guiding her life. She offered herself at Sri Aurobindo’s feet and continued on to do his work for the world.

Growing up with The Mother and learning with The Mother are beautiful books that bring in us a growing attachment with The Mother. In this process, we can enrich ourselves with skills that will express our devotion and enable us to share it with others - be it in music, poetry or painting or any other form of fine arts. By offering our works to her and serving as a beam of her light, we participate in Mother’s project of bringing the earth a step closer to the Truth.

In Savitri, Book of Divine Mother is a hymn on The Mother by Sri Aurobindo. It is a chant that glorifies her splendor and invokes her presence. “One shall descend and break the iron law” he sings, in Vision and the Boon, to mark the grant bestowed by The Mother to send a light of hers on earth. The light is indeed Savitri, who is led to discover the Truth of her being and live the same for the world. All her life is a blossoming like a flower offering itself to the Divine.


*The word ‘breadcrumbs’ is a terminology used in Software Engineering context of user interface design where a web page shows the path of navigation. It is also from the story of Hansel and Gretel where it is said that they scatter breadcrumbs on the path they travel in order to remember the way.

*Title is a quote by the Mother.