I HAVE been asked what difference the presence of the Supermind will make, in what way will it change the trend of events and how, since the Supramental manifestation, life has to be reviewed. I am asked to give practical examples. Here is what I have seen
Now at present it all depends on how much the earth-consciousness has received, imbibed or assimilated of the Divine Presence. If we continue to be the old stock with no or little change, well, we shall have to wait perhaps for another million years.
The Mother is creative consciousness; wherever she happens to be, wherever she is called upon to be, her very presence moves towards creation, creating a new world and a new dimension of being and consciousness, according to the need of the time and place.
She is divine not in the sense that she is afar and aloof, cold and indifferent like the transcendent Brahman. Indeed, the Divine Mother is more motherly than the human mother can be.
“I give you this subject for meditation: on becoming… a child, an ideal child of the Mother.”
Nature demanded of [India] that she should discover a greater secret of human unity and through progressive experiments apply and establish it in fact. Christianity did not raise this problem of the greater synthesis, for the Christian peoples were more culture-minded than religious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.
In this universe the possibility of Love begins with the Parashakti—The Divine Mother. In this sense Sri Aurobindo is referring to the coming of the Mother here and the fusion of Her experience with His.
“Well, his body did not seem to be made of flesh and bone but of some ethereal substance, so supple, so elastic, so resilient that nothing offered any resistance to it. It could pass through like a beam of the invisible light.”
The soul-consciousness is the golden thread running through the chain of light and when it comes forward and becomes dynamic it gradually engulfs and purifies what was its covering, the life, the mind and the body and reforms them in its own light and energy expressing and embodying its divine truth and fulfilment here below.
“… the Infinite, the Vast lies behind and at the heart of all, without it nothing can exist or move. That is the supreme agent for creation and new creation—the Grace Divine. All the different elements are but varied formulations of one and the same divine Creative Energy. Therefore the Vedic Rishi declares: It is all one single reality, the sages give it different names.”
The greatness of a person is the greatness of the Impersonal in him. He has little concern about himself. His thoughts, feelings and acts are in relation to a wider frame of reference. The wider the frame, the higher the status of the being; there is an ascending scale in the structure of human life and society.
The whole physical being if it is to embody a new life in a new organisation must concentrate at one point within itself and find or found there the Fire, the dynamic Divine Will in its most concrete reality — the body’s self and soul: the yajamāna, the human figure of the Divine here invoking, calling forth the godhead …
An audio recording and a transcript of a talk, followed by a recitation of selections from the Savitri, Book Two Canto 9
The physical mind has to be taught, it must learn its lesson, that at every step something new, something unforeseen, unpredicted and unpredictable is waiting in front to confound it. And it must gain the perception, the discrimination to recognise it…
“To live in the future may yield some dividends to a rare few, but dwelling in the past never. Yet we continually revive bygone movements and give force to those vibrations to form again and interfere with the present.”
The sense of separated and isolated existence, the feeling of a closed system that one assumes in opposition to others is the Maya of which the Vedanta speaks. It is real so long as it is taken to be real. But it possesses no inherent or absolute reality.
Freedom from fear, freedom from the compulsion of authority, freedom from any type of imposition are what she aimed at, among other things. It is from this standpoint that we have to judge the quality of our achievement or failure. Where there is no freedom to function, there we have failed the Mother.
… as the Mother points out, impatience leads to imitation. This is especially so when we seek an experience; it may be a vision of the Divine, a seeking for the illumination of knowledge or the descent of Power or whatever. Things project themselves from the subconscious under the drive of the force of impatience and the gates are opened for all kinds of pseudo-experiences.