Sri Aurobindo Center of Los Angeles

We welcome you to the Sri Aurobindo Center of Los Angeles. It was founded in 1953 by Jyotipriya, a direct disciple of Sri Aurobindo and a Sanskrit scholar, with an aim to share and unite the spiritual, cultural and philosophical wisdom of the East and West in the light of the teachings of the Mother and Sri Aurobindo. Spiritual growth leading to the discovery of the soul is the ideal that inspires the activities at the center which include weekly satsangs, collective meditation, Darshan Day programs and hosting of cultural events and visitors from India. We offer a library, a meditation room, sale of books, a gift shop with incense, handicraft and other miscellaneous items for sale.
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The Mother — A Life-sketch

A mediating ray has touched the earth
Bridging the gulf between man's mind and God's;
Translating heaven into a human shape
Its brightness linked our transience to the Unknown.

Even in her childish movements could be felt
The nearness of a light still kept from earth,
Feelings that only eternity could share,
Thoughts natural and native to the gods.

For even the close partners of her thoughts
Who could have walked the nearest to her ray,
Worshipped the power and light they felt in her
But could not match the measure of her soul.

Her look, her smile awoke celestial sense
Even in earth-stuff, and their intense delight
Poured a supernal beauty on men's lives.

Her measure they could not reach but bore her touch,
Answering with the flower's answer to the sun
They gave themselves to her and asked no more.

A being of wisdom, power and delight,
Even as a mother draws her child to her arms,
Took to her breast Nature and world and soul..

She had come into the mortal body's room
To play at ball with Time and Circumstance.
A joy in the world her master movement here,
The passion of the game lighted her eyes:

To share the suffering of the world I came,
I draw my children's pangs into my breast.

I am the nurse of the dolour beneath the stars;

A deep of compassion, a hushed sanctuary,
Her inward help unbarred a gate in heaven;

Love in her was wider than the universe
The whole world could take refuge in her single heart

Cry not to heaven, for she alone can save.
For this the silent Force came missioned down;
In her the conscious Will took human shape:
She only can save herself and save the world.

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The Central Secret of Sadhana

The secret of spiritual pursuit is to offer all of oneself to the Divine. It is through a sustained consecration that we grow into the image of the Divine. For those drawn to the Integral Yoga it is to the Mother that Sri Aurobindo enjoins us to give ourself. Nirodbaran, in the talk of December 10, 1938 between Sri Aurobindo and his attendants after the accident seventeen days earlier, said to him: "The Mother's coming must have greatly helped you in your work and in your sadhana." Sri Aurobindo answered enthusiastically: "Of course, of course. All my realisations — Nirvana and others — would have remained theoretical, as it were, so far as the outer world was concerned. It is the Mother who showed the way to a practical form. Without her no organised manifestation would have been possible. She has been doing this kind of work from her very childhood." No wonder that at the end of a letter to Basu Sri Aurobindo added: "One of the two great steps in this yoga is to take refuge in the Mother" — the other great step being, as Sri Aurobindo afterwards clarified to Nirodbaran: "Aspiration of the sadhak for the divine life."
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The Mother

"Since the beginning of the earth, wherever and whenever there was the possibility of manifesting a ray of Consciousness, I was there."
- Mother
The Mother was born in Paris on Thurs Feb 21, 1878 at 10.45 am. At the early age of 5 she used to sit quiet in a tiny upholstered armchair specially made for her, and as she meditated she would experience the descent of a great brilliant Light upon her head producing a turmoil inside her brain. She had the feeling that the Light was continually growing, and she wished it would possess her completely. Her propensity to such sessions of solitariness, her moods of taut intensity and edged concern, were a source of worry and anxiety to her rationalist mother. Once, while Mathilde was scolding her, young Mirra suddenly "felt all the human misery and all this human­ falsehood" and tears welled out of her eyes. When Mathilde asked the reason, Mirra calmly replied that her tears were because of the world's miseries, for she indeed felt their weight pressing upon her.
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On Thought, Self-observation, Reflection

A dispassionate study of oneself is an indispensable step towards self-knowledge. Know thyself the ancients enjoined. Yoga is essentially a psychological practice. We reproduce below a talk by the Mother on the subject of Thought and self-observation.

"Since we want to learn to think better in order to live better, since we want to know how to think in order to recover our place and status in life as feminine counterparts and to become in fact the helpful, inspiring and balancing elements that we are potentially, it seems indispensable to me that we should first of all enquire into what thought is.

Thought...It is a very vast subject, the vastest of all, perhaps...Therefore I do not intend to tell you exactly and completely what it is. But by a process of analysis, we shall try to form as precise an idea of it as it is possible for us to do.

It seems to me that we must first of all distinguish two very different kinds, or I might say qualities, of thought: thoughts in us which are the result, the fruit, as it were, of our sensations, and thoughts which, like living beings, come to us – from where?... most often we do not know – thoughts that we perceive mentally before they express themselves in our outer being as sensations.
If you have observed yourselves even a little, you must have noticed that the contact with what is not yourselves is established first of all through the medium of your senses: sight, hearing, touch, smell, etc. The impact felt in this way, whether slight or violent, pleasant or unpleasant, arouses a feeling in you – like or dislike, attraction or repulsion – which very quickly turns into an idea, an opinion you form about the object, whatever it may be, that has determined the contact.
An example: you go out and as you step out of your house you see that it is raining and at the same time you feel the damp cold seizing you; the sensation is unpleasant, you feel a dislike for the rain and inwardly, almost mechanically, you say to yourself, “This rain is really a nuisance, especially as I have to go out! Not to mention that I am going to get dreadfully dirty; Paris is very dirty in rainy weather, especially now that all the streets have been dug up” (and so on)...
All these and many other similar thoughts about the simple fact that it is raining come to assail your mind; and if nothing else, outwardly or inwardly, comes to attract your attention, for a long while, almost without your noticing it, your brain may produce minute, trivial thoughts about this small, insignificant sensation...

This is how most human lives are spent; this is what human beings most often call thinking ─ a mental activity that is almost mechanical, unreflecting, out of our control, a reflex. All thoughts concerning material life and its many needs are of the same quality.

Here we face the first difficulty to be overcome; if we want to be able to truly think, that is, to receive, formulate and form valid and viable thoughts, we must first of all empty our brain of all this vague and unruly mental agitation. And this is certainly not the easiest part of our task. We are dominated by this irrational cerebral activity, we do not dominate it.
Only one method is worth recommending: meditation. But as I was telling you last time, there are many ways of meditating; some are very effective, others less so.

Each one should find his own by successive trial and error. However, one thing can be recommended to everyone: reflection, that is to say, concentration, self-observation in solitude and silence, a close and strict analysis of the multitude of insignificant little thoughts which constantly assail us.

During the few moments you devote each day to this preliminary exercise of meditation, avoid, if possible, the complacent contemplation of your sensations, your feelings, your states of mind.
We all have an inexhaustible fund of self-indulgence, and very often we treat all these little inner movements with the greatest respect and give them an importance which they certainly do not have, even relative to our own evolution.

When one has enough self-control to be able to analyse coldly, to dissect these states of mind, to strip them of their brilliant or painful appearance, so as to perceive them as they are in all their childish insignificance, then one can profitably devote oneself to studying them. But this result can only be achieved gradually, after much reflection in a spirit of complete impartiality. I would like to make a short digression here to put you on your guard against a frequent confusion.
I have just said that we always look upon ourselves with great indulgence, and I think in fact that our defects very often appear to us to be full of charm and that we justify all our weaknesses. But to tell the truth, this is because we lack self-confidence. Does this surprise you?.. Yes, I repeat, we lack confidence, not in what we are at the present moment, not in our ephemeral and ever-changing outer being – this being always finds favour in our eyes – but we lack confidence in what we can become through effort, we have no faith in the integral and profound transformation which will be the work of our true self, of the eternal, the divine who is in all beings, if we surrender like children to its supremely luminous and far-seeing guidance. So let us not confuse complacency with confidence – and let us return to our subject.
When you are able by methodical and repeated effort to objectivise and keep at a distance all this flood of incoherent thoughts which assail us, you will notice a new phenomenon.

You will observe within yourself certain thoughts that are stronger and more tenacious than others, thoughts concerning social usages, customs, moral rules and even general laws that govern earth and man. They are your opinions on these subjects or at least those you profess and by which you try to act.

Look at one of these ideas, the one most familiar to you, look at it very carefully, concentrate, reflect in all sincerity, if possible leaving aside all bias, and ask yourself why you have this opinion on that subject rather than any other. The answer will almost invariably be the same, or nearly: Because it is the opinion prevalent in your environment, because it is considered good form to have it and therefore saves you from as many clashes, frictions, criticisms as possible. Or because this was the opinion of your father or mother, the opinion which moulded your childhood.

Or else because this opinion is the normal outcome of the education, religious or otherwise, you received in your youth. This thought is not your own thought.

For, to be your own thought, it would have to form part of a logical synthesis you had elaborated in the course of your existence, either by observation, experience and deduction, or by deep, abstract meditation and contemplation. This, then, is our second discovery.

Since we have goodwill and endeavour to be integrally sincere, that is, to make our actions conform to our thoughts, we are now convinced that we act according to mental laws we receive from outside, not after having maturely considered and analysed them, not by deliberately and consciously receiving them, but because unconsciously we are subjected to them through atavism, by our upbringing and education, and above all because we are dominated by a collective suggestion which is so powerful, so overwhelming, that very few succeed in avoiding it altogether. How far we are from the mental individuality we want to acquire!

We are products determined by all our past history, impelled by the blind and arbitrary will of our contemporaries.
It is a pitiful sight...But let us not be disheartened; the greater the ailment and the more pressing the remedy, the more energetically we must fight back. The method will always be the same: to reflect and reflect and reflect. We must take these ideas one after another and analyse them by appealing to all our common sense, all our reason, our highest sense of equity; we must weigh them in the balance of our acquired knowledge and accumulated experience, and then endeavour to reconcile them with one another, to establish harmony among them. It will often prove very difficult, for we have a regrettable tendency to let the most contradictory ideas dwell side by side in our minds.

We must put all of them in place, bring order into our inner chamber, and we must do this each day just as we tidy the rooms of our house. For I suppose that our mentality deserves at least as much care as our house. But, once again, for this work to be truly effective, we must strive to maintain in ourselves our highest, quietest, most sincere state of mind so as to make it our own.
Let us be transparent so that the light within us may fully illumine the thoughts we want to observe, analyse, classify. Let us be impartial and courageous so as to rise above our own little preferences and petty personal conveniences. Let us look at the thoughts in themselves, for themselves, without bias.

And little by little, if we persevere in our work of classification, we shall see order and light take up their abode in our minds. But we should never forget that this order is but confusion compared with the order that we must realise in the future, that this light is but darkness compared with the light that we shall be able to receive after some time.

Life is in perpetual evolution; if we want to have a living mentality, we must progress unceasingly.

Moreover, this is only a preliminary work. We are still very far from true thought, which brings us into relation with the infinite source of knowledge.

These are only exercises for training ourselves gradually to an individualising control of our thoughts. For control of the mental activity is indispensable to one who wants to meditate.

I cannot speak to you in detail today about meditation; I only say that in order to be genuine, to serve its full purpose, meditation must be disinterested, impersonal in the integral sense of the word. "

[To be continued]
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A Brief Sketch of Sri Aurobindo’s Life — RY Deshpande

While commenting upon an early biographer’s attempt to present his life Sri Aurobindo, in the course of a conversation with his attendant-disciples, once remarked as follows: “Nobody except myself can write my life—because it has not been on the surface for man to see.” Yet we should be concerned with a few worldly facts from a certain point of view. And the strange thing is that, for a discerning eye, these facts also bring an intuitive vision which can provide a distant bio-spiritual peep into the secrecies of the person whom we so much adore. No wonder, philosophers have described him as the greatest synthesis between the East and the West; critics have acclaimed him as a poet par excellence; social scientists regard him as the builder of a new society based on enduring values of the life of the spirit; devotees throng in mute veneration offering their heart and their soul in a silent prayer that can secure for them the beatitude of the Supreme; Yogins long to live in the sunlight of his splendour to kindle in it their own suns; in the tranquil benignity of his spiritual presence is the fulfilment of all our hopes and all our keenest and noblest aspirations; gods of light and truth and joy and beauty and sweetness are busy in their tasks to carry out his will in the creation; in him the avataric incarnation becomes man to realize the divine in man. Such is the real birth of the Immortal in the Mortal. He comes here as Sri Aurobindo.

Sri Aurobindo was the third son of Swarnalata and Dr Krishna Dhan Ghose and was born on 15 August 1872 in the early hours of that Thursday in the aristocratic area of Calcutta. At home he was brought up in a highly Anglicised atmosphere, to the extent that he did not know even his mother tongue, Bengali. His father intended to bring up his children in perfect style and manner of the English society, adopting its ways of life and thinking. Hence the five-year old Auro was put in Loreto Convent School in Darjeeling which was otherwise exclusively meant for the English children. In 1879, at the age of seven he, along with his brothers, was taken to England where he mostly stayed with an English family. In September 1884 Auro was admitted to St. Paul’s School in London and there had his education until July 1890. Later, in October of the same year, he joined King’s College at Cambridge. He also passed the Indian Civil Services examination, but did not take the compulsory horse-riding test.

Never during the entire period did young Sri Aurobindo come in contact with the traditional Indian life or manners or culture. At the same time he “never was taught English as a separate subject but picked it up like a native in daily conversation. Before long he was spending much of his time reading. Almost from the start, he devoted himself to serious literature. As a ten-year-old he read the King James Bible.” Soon the attentive and wakeful student mastered half a dozen European languages, including Greek and Latin in which he scored highest marks ever obtained in a school examination. Not only languages, which as if he seems to have just remembered; he knew thoroughly and intimately the literature and culture that for centuries dominated European life and history. These Western classical themes later found great expression in his poetic writings, for example, in Perseus the Deliverer as a play and Ilion as an epic in Homeric quantitative hexameter based on the naturalness of temperament of the English language. Here it may be mentioned, en passant, that Sri Aurobindo wrote that play, with a Grecian theme, during his most hectic political activities in Bengal. It was published in 1907 in the weekly Bande Mataram.

After his return to India, in 1893, Sri Aurobindo straightaway joined the state services of Baroda, accepting the invitation of Sayajirao Gaekawar. But, and more importantly, he plunged into the mainstream of Indian life and literature, even as he learnt several native languages, including classical Sanskrit. Not only did he study the Ramayana, the Mahabharata, the Puranas, works of Kalidasa and other authors in the original; he also mastered Vedic, Upanishadic and quite a few scriptural writings, to the extent that he wrote extensively on these subjects and on issues concerned with them. In fact, we see on all that he took the indelible mark of an intuitive thinker, luminously disclosing their deeper and truer sense. He offered very independent and penetrating interpretations in the spirit in which these were actually revealed. While we witness in them both the robust pragmatism and subtlety of the modern mind, perhaps we more pertinently recognise the seer who rather visibly stands behind them. Sri Aurobindo by now acquired the foundational basis to give expression to his own creative talents in the wide and incandescent range of universality, very characteristic of an authentic Indian personality. Knowledge flowed with the spontaneity of a crystalline stream, as if it suddenly took birth in some perennial mountain-source of the hoary Wisdom. This wide-ranging and, at the same time, intensive Abhyasa Yoga of Sri Aurobindo prepared a thorough and strong base for his missioned task which he would soon pick up as a part of his commitment.

During this period Sri Aurobindo was drawn more and more into the rushing current of the national life. Nay, he gave to it another direction, even as he gave to his own life by plunging into the thick of the active political life. Presently, he left that secure life of the princely Baroda State and went to Calcutta accepting all the hardships entailed in it. The immediate provocation was the ill-conceived partition of Bengal in 1905. There he initiated a comprehensive programme of building a nation founded on its sounder values, on its ancient wisdom and culture. In it was born Indian nationalism, in the nourishing soil of its rich and gleaming past, firmly established in its worthy tradition, with its own natural disposition and governing character, its innate swabhāva and swadharma. True nationalism for Sri Aurobindo was Sanatana Dharma itself, the eternal religion based on spiritual knowledge and experience. He saw that, in it alone grow the values that acquire merit in every respect, worldly and otherwise. To it he now dedicated himself completely. In a letter written to his wife Mrinalini, in 1905, he states the following:

I have three madnesses. The first is this. I firmly believe that the accomplishment, talent, education and means that God has given me, are all His. Whatever is essential and needed for the maintenance of the family has alone a claim upon me; the rest must be returned to God… The second madness which has recently seized hold of me is: I must somehow see God… If He exists there must be ways to perceive His presence, to meet Him. However arduous the way, I am determined to follow that path. In one month I have felt that the Hindu religion has not told lies—the signs and hints it has given have become a part of my experience… My third madness is that other people look upon the country as an inert piece of matter, a stretch of fields and meadows, forests and rivers. To me She is the Mother. I adore Her, worship Her. What will the son do when he sees a Rakshasa sitting on the breast of his mother and sucking her blood? Will he quietly have his meal or will he rush to deliver his mother from that grasp? I know I have the strength to redeem this fallen race. It is not physical strength, it is the strength of knowledge… This feeling is not new, I was born with it and it is in my marrow. God has sent me to this world to accomplish this great mission.

In this dynamic pursuit and accepting its dangers without a second thought he, as the Mother would say later, attempted all and achieved all. In the words of Nagendrakumar Guharay, Sri Aurobindo was always fearless, abhi, and nothing deterred him from action. He spoke with God-given courage and acted totally unmindful of the consequences that would follow in the sequel of the missioned task. Freedom as birthright was proclaimed when it was considered as a crime and war waged against the rulers of the time. He was charged for seditious activities and incarcerated for one year from 5 May 1908. But during this period a new and glorious transformation came upon him. “That one year in Alipore jail was perhaps the most eventful for his future. The nationalist and political leader was now changed wholly into a mystic and a yogi.” Another world of astounding dimension opened out in front of Sri Aurobindo. A mighty hand was all the while guiding him, perhaps even without his knowledge.

Barrister C. R. Das triumphantly defended Sri Aurobindo in the Alipore Bomb Case and, in his concluding argument, made an inspired appeal in the following words: “My appeal to you therefore is that a man like this who is being charged with the offences imputed to him stands not only before the bar in this Court but stands before the bar of the High Court of History. And my appeal to you is this: That long after this controversy is hushed in silence, long after this turmoil, this agitation ceases, long after he is dead and gone, he will be looked upon as the poet of patriotism, as the prophet of nationalism and the lover of humanity. Long after he is dead and gone his words will be echoed and re-echoed not only in India, but across distant seas and lands.” Prophetic words, indeed! We may say that this marks the completion of Sri Aurobindo’s Jivan Yoga.

After his acquittal on 6 May 1909 Sri Aurobindo addressed a large gathering at Uttarpara: “When I went to jail the whole country was alive with the cry of Bande Mataram, alive with the hope of a nation, the hope of a million men who had newly risen out of degradation. When I came out of jail I listened for that cry, but there was instead a silence.” He felt a deep concern for the country no doubt, but there was never an element of worry in him; he had the certitude that someone else had definitely taken the reins in his hands to guide the career and speed of events. In the course of the speech he gave a hint of what he had experienced in the jail. He was given the central truth of the Hindu religion and he knew that in it alone is the destiny of the nation, as if marked out for the fulfilment of a higher purpose. Personally, he had the experience of being surrounded by Vasudeva from all the sides. He looked here and there over the place with a new experience. “It was not the Magistrate whom I saw,” he says, “it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover and Friend who sat there and smiled.” All is Vasudeva, vāsudeva sarvam iti, became the basis for everything in life.

A new chapter had opened and soon Sri Aurobindo was to find his cave of Tapasya in the South. There he was to carry out the task given to him as a Divine Command. With it Diksha Yoga stepped into the luminous Jnana Yoga of the Protagonist.

A great work waited for him and for it he spared no effort. In a letter dated 12 July 1911, a little after one year of his coming to Pondicherry, he tells us what he was busy with.

I am developing the necessary powers for bringing down the spiritual on the material plane… What I perceive most clearly, is that the principal object of my Yoga is to remove absolutely and entirely every possible source of error and ineffectiveness… It is for this reason that I have been going through so long a discipline and that the more brilliant and mighty results of Yoga have been so long withheld. I have been kept busy laying down the foundation, a work severe and painful. It is only now that the edifice is beginning to rise upon the sure and perfect foundation that has been laid.

The One who had kept him busy in the severe and painful work also arranged in 1914 for a collaborator in the Mother. In that glorious joint venture first began the announcement of the divine Agenda in the nature of a monthly, the Arya. It ran into some five thousand pages for seventy-eight months and carried the knowledge and power of realisation by which the lower could reach the higher, in as much as the higher manifest in the lower. The Life Divine, the Synthesis of Yoga, Essays on the Gita, Vedic and Upanishadic revelations, the nature of future Poetry, Social, Political and National themes—all these writings which he received in a silent mind brought a new vision and a possible new mode of collective life. Global in their outlook, they encompassed in their fold the worlds of men and gods and higher beings preparing themselves to participate in the terrestrial possibilities in the greatness of the triple Spirit itself. Obviously such an outcome is not conceivable in the analytical or linear method of our thinking. A new source of creativity was discovered, an infallible creativity that has its own power of expression and effectuation. Indeed, what we have in the Arya “was composed in the organ mode of Sri Aurobindo’s English.” There is no doubt that while it endures, it also attains what it attempts. His yogic power is present in the Word.

Not long after his coming to Pondicherry in 1910 Mme Alexandra David-Néel, who acquainted herself deeply with Tibetan occultism, met Sri Aurobindo in 1912. About her meeting with him she reports: “His perfect familiarity with the philosophies of India and the West wasn’t what drew my attention: what was of greater importance to me was the special magnetism that flew out of his presence, and the occult hold he had over those who surrounded him.” A glimpse of that special magnetism, which grew more and more luminous as his Yoga progressed, we may get from his diary records of the period between 1912-1920. Meticulous as a scientist’s were his observations of the various spiritual siddhis or realisations achieved by him. These constitute a unique record in the entire annals of spirituality. About these documents collectively called Record of Yoga, the compiler writes as follows: “This document is noteworthy in at least three respects… It provides a first-hand account of the day-to-day growth of the spiritual faculties of an advanced yogin… The language of Record of Yoga is bare, unliterary, often couched in arcane terminology… What it provides is a down-to-earth account of a multitude of events, great and small, inner and outer… It may be looked on as the laboratory notebook of an extended series of experiments in yoga.” The intent must have been to fix what was experienced, fixed in the occult way in the working of the yogic process.

In the yogic parlance we may say that this was the period when Sri Aurobindo’s attempts were towards supramentalisation of the mental planes that presently govern our limited evolutionary consciousness. There was soon to follow the supramentalisation of the vital. The last significant stage of the great triple transformation was to be preceded in 1926 by what Sri Aurobindo called over-mentalisation of the physical. But ahead of this Siddhi Yoga we also have two remarkable poetic creations of the Master-Poet.

Sri Aurobindo had started writing his epic Ilion while in Alipore jail; he took it up again and worked upon it during the early period at Pondicherry. This was lightly revised by dictation in the late 40s. Then, during 1916-1918, in the midst of his multidimensional Arya-scripting, Sri Aurobindo also made a preliminary draft of his magnum opus Savitri. Eventually it “became a poetic chronicle of his yoga.” We have similarly the record of his later Yogic realisations in his poetic compositions of the 30s. But what stands out as the double autobiography, his and the Mother’s spiritual realisations in the transformative Yoga of the earth-consciousness, is his supreme creation—in the Mother’s phrase, supreme revelation—Savitri. That indeed marks Divya Yoga of the Supreme himself.

Sri Aurobindo left his body on 5 December 1950, Tuesday at 1.26 a.m. In crimson-gold splendour it lay there for 111 hours before it was put in the Samadhi. The Mother’s prayer expresses the gratitude for all that he had done in triumphantly accomplishing the divine task. “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, 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.”

About the significance of this event the Mother said later: “He was not compelled to leave his body, he chose to do so for reasons so sublime that they are beyond” our grasp. As soon as Sri Aurobindo withdrew from his body the Mind of Light as the leader of the intermediate race, prior to the arrival of the gnostic being, got realised in the Mother. It was only by “consciously experiencing and transforming death” that the divine pace could be hastened in the earth consciousness. It was an occult imperative, an aspect of yogic action itself. The result was the manifestation of Supermind in the earth’s subtle-physical on 29 February 1956. Thus in a bid to get things done in a most definitive way Sri Aurobindo left his body and completed the supreme or Param Yoga.
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Weekly Meeting

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