Sunday, October 26, 2014

Sri Aurobindo's Integral Yoga - A Call to End the Unnecessary Negation of Matter

'Quantum physics has left many scientists baffled, again, the discovery that our physical material reality isn’t really physical at all can be quite confusing. Scientists began to explore the relationship between energy and the structure of matter at the turn of the 19th century, this is approximately the time when the idea of a Newtonian material universe was dropped from the heart of scientific knowing, and replaced by the fact that matter is nothing but an illusion, that everything in the universe is made out of energy.

“If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet. Everything we call real is made of things that cannot be regarded as real.” ˗ Niels Bohr, a Danish Physicist
I came across the above excerpt and quote in 'The Influence Vedic Philosophy Had On Nikola Tesla’s Idea Of Free Energy' by Arjun Walia, and thought what a shame not only that people continue happily negate the reality of matter and our material universe, but that this ignorance/wrong conclusion is implied to be Vedic in its origin. It seems apparent in much of what I read these days that scientists and spiritualists alike, even those who feel they are in tune with the new age and the new field of consciousness that lies before us to be lived and explored, are still deeply enamored with and fooled by the age-old notion that matter and time, and anything the Earth offers is an illusion, not real. 

People who cite the Vedas to support the idea that matter must be regarded as unreal, arrived at thanks to age-old Buddhist teachings and certain findings of Quantum Physics, need to realize that there was no such ignorance taught in the Vedas ... no such negation of matter. The Vedic seeing that matter IS a manifestation of energy/spirit, in no way justifies the mind's conclusion that matter and material creation is not REAL.

Sri Aurobindo has made this abundantly clear in his many writings on the Vedas and on the evolution of consciousness on Earth. This earthly evolution and forward progress according to him necessitates reversing and leaving behind this conclusion of the old yogas and philosophies, including Vedanta and the entire misconception of the Vedic meaning of Maya as the illusion of material creation.

In The Life Divine he wrote:
 'The word Maya in its original [Vedic] sense meant 'a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.' (p. 111)

'... the old Semitic Revelation tells us, 'God said, Let there be Light, and there was Light. But when we say, 'God said, Let there be Light' we assume the act of a power of consciouness which determines light out of everything else that is not light; and when we say 'and there was Light' we presume a directing faculty, an active power corresponding to the original perceptive power, which brings out the phenomenon and, working out Light according to the line of the original perception, prevents it from being overpowered by all the infinite possibilities that are other than itself. Infinite consciousness in its infinite possibilities that are other than itself. Infinite consciousness in its infinite action can produce only infinite results; to settle upon a fixed Truth or order of truths and build a world in conformity with that which is fixed, demands a selective faculty of knowledge commissioned to shape finite appearance out of the infinite Reality.

This power was known to the Vedic seers by the name of Maya. Maya for them meant the power of infinite consciousness to comprehend, contain in itself and measure out, that is to say, to form ˗ for form is delimitation ˗ Name and Shape out of the vast illimitable Truth of infinite existence. It is by Maya that static truth of essential being becomes ordered truth of active being, ˗ or, to put it in more metaphysical language, out of the supreme being in which all is without barrier of separative consciousness emerges the phenomenal being in which all is in each and each in in all for the play of existence with existence, consciousness with consciousness, force with force, delight with delight. This play of all in each and each in all is concealed at first from us by the mental play or the illusion of Maya which persuades each that he is in all but not all in him and that he is in all as a separated being not as a being always inseparably one with the rest of existence. Afterwards we have to emerge from this error into the supramental play or the truth of Maya where the 'each' and the 'all' coexist in the inseparable unity of the one truth and the multiple symbol. The lower, present and deluding mental Maya first has to be embraced, then to be overcome....  (pp 125-126)
Below are excerpts from a letter Sri Aurobindo wrote to his brother in 1920 and from his book Rebirth and Karma, followed by a link to a lengthy passage from The Life Divine, Book II ˗ 'The Knowledge and the Ignorance ˗ The Spiritual Evolution', Chapter VI ˗ 'Reality and the Cosmic Illusion' which will help readers consider a more integral yoga in which the true relationship between [i.e. unified field of] matter and spirit is understood as it was understood by the Vedic Rishis.

from Sri Aurobindo, 7th April 1920

... The Guru of the world who is within us gave me the complete direction of my path, its full theory, the ten limbs of the body of the Yoga. These ten years He has been making me develop it in experience. But it is not yet finished. It may take another two years, and as long as it is not finished, I doubt if I shall be able to return to Bengal. Pondicherry is the appointed place for my Yoga siddhi, except one part of it — that is, the action. The first centre of my work is Bengal, although I hope that its circumference will be all India and the whole earth. ...
        [The] root principle [of the way of Yoga] is to make a harmony and unity of complete knowledge, complete work and complete bhakti, to raise this above the mind, and to give it its complete perfection on the level of gnosis above the mind. The fault of the old Yoga was this, that it knew the mind and knew the Spirit and it was satisfied with getting the Spirit expressed in the mind. The mind can grasp only the division, it cannot completely grasp the infinite, the indivisible. In order to reach it, sannyasa, moksa, nirvana are the mind's means. One man or another can get this featureless Moksha, but what is the gain? The Brahman, the Self, God, are always there. What God wants in man is to embody Himself here in the individual and the community, to realise God in life. The old way of Yoga would not make the harmony or union of the Spirit and life. It dismissed the world as Maya or a transient Lila. The result has been the loss of the power of life and degeneration of India. It is said in the Gita "These people would perish if I did not do works" and in fact the people of India have truly gone down to ruin. What sort of spiritual perfection is this, that some Sanyasins and Vairagis should be saintly, perfect and liberated, some Bhaktas should dance in restless ecstasy or love and emotion and Ananda and a whole race should become lifeless, void of intelligence, sunk in deep Tamas; one must first get all the partial experiences on the mental level, flood them with the spiritual delight and illumine them with the light of the spirit and then rise above. If one cannot rise above, that is, to the Supramental level, it is hardly possible to know the last secret of the world. The problem of the world does not get solved. There, the ignorance of duality between spirit and matter, the spiritual truths and life, disappears. There one need no longer call the world Maya. The world is the eternal Lila of God, the eternal manifestation of the Self. There it becomes possible to fully know and fully possess God — as it is said in the Gita, "To know Me integrally". ...
        The physical body, the life, the mind and understanding, the supermind and Ananda, these are the spirit's five levels. The higher we rise the nearer we get to the condition of the highest perfection of Man's spiritual evolution. By rising to the supermind it becomes easy to rise to the Ananda. There is a firm foundation in the condition of the indivisible and Infinite Ananda. Not only in the timeless Akshara Brahman, but in the body, in life, in the world. The full Being, the full Consciousness, the full Ananda, blossoms out and takes form in Life. This is the central clue of my Yoga, its fundamental word.
        This is not easy to do. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this Siddhi is complete I am absolutely certain that God will through me give Siddhi of the Supermind to others with less difficulty. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in God's appointed time, I am not disposed to run widely and leap into the field of work in the strength of my little ego. Even if I did not succeed in my work I would not be shaken. This work is not mine but God's. I will listen to no other's call. When God moves me then I will move.
        I knew well that Bengal is not really ready. The spiritual flood which has come is for the most part a new form of the old. It is not real change. Still it was needed. Bengal has been awakening in itself the old Yogas and exhausting their sanskaras, extracting the essence and fertilising the soil. At first it was the turn of Vedanta: the Advaita, Sannyasa, Shankara's Maya etc. What is now taking place is the turn of the Vaishnava Dharma — the Lila, love, intoxication of the emotional delights. The merit of Vaishnava is that it keeps a connection between God and world and gives a meaning to life. The tendency to create sects which you have noticed was inevitable. It is the nature of the mind to take the part and call it the whole and to exclude all the other parts. The Siddha who brings the Bhava, although he leans on the partial Bhava, yet keeps some knowledge of the integral, even though he may not be able to give it form. The bundles will open of themselves. All these are the signs of the incompleteness and unripe condition. I am not disturbed by it. Let the spiritual power play in the country in whatever way and in as many sects as there may be. Afterwards we shall see. This is the infancy or embryonic condition. It is the previous hint, not even the beginning.
        I do not want a society founded on division. I want a Sangha which is the image of spiritual unity and founded on spirit. You will say, what is the need of a Sangha I will be free and remain in every vessel. Let all become one without form, let whatever must be happen in the midst of the vast formlessness. That is true but only one side of the truth. Our business is not with the form-less spirit. We have to keep life in motion. There is no effective motion of life without form. The taking of life by the formless, the assumption of name and form is not a caprice of Maya. It was needed. We do not want to leave anything of the world. Politics, industry, society, poetry, literature, art, will all remain. But we shall have to give them a new soul and a new form.
        .... My idea is that the chief cause of the weakness of India is not subjection, nor poverty, nor the lack of spirituality, nor dharma but the decline of thought-power, the growth of ignorance in the Motherland of knowledge.

 An Excerpt from Rebirth and Karma, 'Ascending Unity'

The word of the ancient Veda stands, ˗ out of all the ocean of inconscience, apraketaṁ salilaṁ sarvam idam, it is that one spiritual Existent who is born by the greatness of his own energy, tapasas tan mahinā ajāyata ekam. ... This greatness turns out to have been the very self-existent substance and power of our being.... All assumption of form is a constant and yet progressive birth or becoming of the soul, sambhava, sambhūti, ˗ the dumb and blind and brute is that and not only the finely, mentally conscious human or the animal existence. All this infinite becoing is a birth of the Spirit into form. This is the truth, obscure at first or vague to the intelligence, but very luminous to an inner experience, on which the ancient Indian idea of rebirth took its station. ...

... Individuality is as important a thing to the ways of the Spirit of existence as universality. The individual is that potent secret of its being upon which the universal stresses and leans and makes the knot of power of all its workings: as the individual grows in consciousness and sight and knowledge and all divine power and quality, increasing he becomes aware of the universal in himself, but aware of himself too in the universality, of his own past not begun and ended in the single transient body, but opening to future consummations. If the single aim of the universal in our birth is to become self-conscient and possess and enjoy its being, still it is done through the individual's flowering and perfection; if to escape from its own workings be the last end, still it is the individual that escapes while the universal seems content to continue its multitudinous births to all eternity. Therefore the individual would appear to be a real power of the Spirit and not a simple illusion or device. ...'

Coming Soon: Part II of this post: An excerpt from The Life Divine, Book II ˗ 'The Knowledge and the Ignorance ˗ The Spiritual Evolution', Chapter VI ˗ 'Reality and the Cosmic Illusion'


For more on this topic, read Veda, The Supreme Science of Creation by Robert E. Wilkinson available on Amazon:

Tuesday, August 26, 2014

The Supramental Realisation, the Supramental Descent & the Avatar

Vishnu on Sheshnag's coils - the coils representing
vast cycles of Time in the cosmic ocean.

Recently I've been told by a few people who write to me, that to speak of Sri Aurobindo as an avatar is woefully contrary to his yoga, that it is akin to making a new religion which Sri Aurobindo and the Mother clearly never wanted. In one such instance, the idea put forth was that everyone is an avatar of the divine and that it is not correct to single out one avatar. If one understands avatar to mean an expression of the divine will, this would seem to be true enough. But if one comes to understands the real significance of the Daśāvatāra (10 Avatars) of Vishnu, then one must acknowledge that no, everyone is not an avatar of Vishnu.

Few may bother to attempt to understand this ancient Vedic tradition, encompassing and tracking tens of thousands of years of the evolution of consciousness and form on Earth, to the cyclic tune of the Precession of the Equinoxes and the Astrological Ages. I've heard from some students or at least admirers of Sri Aurobindo and the Mother that it is deleterious to try to associate them and their Supramental yoga with such OLD ideas and that the yoga they introduced was something NEW that needs no sanction from or association with the past. In my mind this conclusion is the result of a mind that has yet to have the inkling that everything that happens in Time and Space is connected ... that past, present and future are a wholeness, a seamless totality, a Oneness. The tradition of the Daśāvatāra of Vishnu, stretching over aeons, indicates that this was not a limitation of the Vedic mind. For those who would like to understand how the Vedic SEERS understood or SAW the Avatars of Vishnu in terms of the Earth's consciousness and its evolution, please read Secrets of the Earth - Questions and Answers on the Line of Ten Avatars of Vedic Tradition. Without understanding the Vedic gnosis put forth in this book, the arguments over Sri Aurobindo's Avatarhood or non-Avatarhood are hopelessly hollow and bound to go nowhere of any significance.

I recently came across some words of the Mother in Questions and Answers, Volume 3 about the Supramental Realisation, the Supramental Descent and the Avatar, together with an entry from her Agenda give a pretty clear idea of how the Mother held and understood Sri Aurobindo's avatarhood in terms of the Supramental Descent and the ensuing Supramental Epoch.


The Mother on 'The Supramental Realisation'

In order to know what the Supramental Realisation will be like, the first step, the first condition is to know what the supramental consciousness is. All those who have been, in one way or another, in contact with it have had some glimpse of the realisation to be. But those who have not, can yet aspire for that realisation, just as they can aspire to get the supramental knowledge. True knowledge means awareness by identity: once you get in touch with the supramental world, you can say something about its descent, but not before. What you can say before is that there will be a new creation upon earth; this you say through faith, since the exact character of it escapes you. And if you are called upon to define realisation, you may declare that, individually speaking, it means the transformation of your ordinary human consciousness into the divine and supramental.

The consciousness is like a ladder: at each great epoch there has been one great being capable of adding one more step to the ladder and reaching a place where the ordinary consciousness had never been. It is possible to attain a high level and get completely out of the material consciousness; but then one does not retain the ladder, whereas the great achievement of the great epochs of the universe has been the capacity to add one more step to the ladder without losing contact with the material, the capacity to reach the Highest and at the same time connect the top with the bottom instead of letting a kind of emptiness cut off all connection between the different planes. To go up and down and join the top to the bottom is the whole secret of realisation, and that is the work of the Avatar. Each time he adds one more step to the ladder there is a new creation upon earth.... The step which is being added now Sri Aurobindo has called the Supramental; as a result of it, the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation and then come down to establish here a new creation. Certainly this is not the last, for there are farther ranges of being; but now we are at work to bring down the supramental, to effect a reorganisation of the world, to bring the world back to the true divine order. It is essentially a creation of order, a putting of everything in its true place; and the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisation.

The work of achieving a continuity which permits one to go up and down and bring into the material what is above, is done inside the consciousness. He who is meant to do it, the Avatar, even if he were shut up in a prison and saw nobody and never moved out, still would he do the work, because it is a work in the consciousness, a work of connection between the Supermind and the material being. He does not need to be recognised, he need have no outward power in order to be able to establish this conscious connection. Once, however, the connection is made, it must have its effect in the outward world in the form of a new creation, beginning with a model town and ending with a perfect world. 

[bold emphasis added]
Q&A, Vol. 3, pp. 178-179
 dated 1930-1931

The Mother on 'The Supramental Descent'

Do you know what the flower which we have called “Successful Future” signifies when given to you? It signifies the hope—nay, even the promise—that you will participate in the descent of the supramental world. For that descent will be the successful consummation of our work, a descent of which the full glory has not yet been or else the whole face of life would have been different. By slow degrees the Supramental is exerting its influence; now one part of the being and now another feels the embrace or the touch of its divinity; but when it comes down in all its self-existent power, a supreme radical change will seize the whole nature. We are moving nearer and nearer the hour of its complete triumph. Once the world-conditions are ready the full descent will take place carrying everything before it. Its presence will be unmistakable, its force will brook no resistance, doubts and difficulties will not torture you any longer. For the Divine will stand manifest—unveiled in its total perfection. I do not, however, mean to say that the whole world will at once feel its presence or be transformed; but I do mean that a part of humanity will know and participate in its descent—say, this little world of ours here. From there the transfiguring grace will most effectively radiate. And, fortunately for the aspirants, that successful future will materialise for them in spite of all the obstacles set in its way by unregenerate human nature!

Q&A, Vol. 3, p. 180
dated 1930-1931

The Mother's Agenda, Volume 1
10 Oct 1958

... those who want to flee [physical manifestation] in order to realize the divine Will are in error. What must be done is exactly opposite! The two [the Eternal Truth and the development in manifestation] must be combined in a perfect way. ...
There are two parallel things that, from the eternal and supreme point of view, are of identical importance, in that both are equally essential for the realization to be a true realization.
On the one hand, there is what Sri Aurobindo ‒ who as the Avatar, represented the supreme Consciousness and Will on earth ‒ declared to me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body and through the integral sadhana. ... Sometimes one predominates, sometimes the other (I don't mean successively in time, but ... it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization. ...

[bold emphasis added]

Related Posts

Sunday, March 23, 2014

Coming to Terms with the Third Level of the Supramental Descent

I recently received some comments and questions from a long-time student of Sri Aurobindo and the Mother who has recently read through the works of Thea.* The comments and questions were prompted by her encounter with the newly established Facebook page entitled 'Sri Aurobindo Ashram Cover-Up Exposed'. I'm posting my response because it has relevance to anyone who is trying to wrap their mind around the third level of the Supramental Descent and its attendant body of Gnosis.


D, ... It's basically an issue of developing a Supramental Vision of Time which Sri Aurobindo wrote of [in The Synthesis of Yoga see 'Towards the Supramental Time Vision'] . The Gnostic Circle is THE key to doing that ... Can one cultivate the Supramental vision of time without this key ... I don't know, I think that's perhaps like trying to find one's way to a certain spot on the Earth (or in a higher plane of terrestrial Consciousness) without a map. or any external guidance ... Why wouldn't one utilize the map/guidance? ...

It is fascinating to me that you find that Thea doesn't emphasize the importance of Sri Aurobindo and the Mother's work or their terminology in her writing and in the process of cultivating a Supramental Consciousness. Honestly, I don't know how one could come to that conclusion after reading all (or almost all) of Thea's published books. I think perhaps, considering that you only began reading these books in mid-December, you have read too quickly, without absorbing or integrating much of the content. To me there is a seamless continuity in the language and presentation each of the incarnations of the Supramental Descent. In no way has Thea suggested that her own work is useful separate from the ENTIRE context of Sri Aurobindo and the Mother's yoga. It is a continuity of knowledge, building layer upon layer, each layer vitally important as the foundation of the next. You report that you are not experiencing her work as a necessity of Supramental Gnosis. So now, you can either hold on to this experience as ultimately real and stop with that conclusion or you can consider that something in your being is throwing up a smoke screen ... something in your being that feels challenged, perhaps something that doesn't want to have to take on this demanding yoga ... which is understandable!   
From my point of view, you have very much missed the essence of Thea's work. For one, The Gnostic Circle is not astrology! It is the 360 degree, 12 month Vedic Year which is the eternal symbol, container and framework of our individual and collective evolution in Time and Space. It is our common Path, our common Journey, literally, not figuratively. The Rishis knew this as THE eternal framework and context of our Oneness and they were not wrong! It is a real framework and a real journey that cannot at all be avoided and must be lived consciously if one is to establish a unity consciousness in one's being and in the world. It is the only real framework by which one can establish the trikaladristi (simultaneous view of past, present and future) which is a central poise of the Supramental Consciousness. We are living this journey (within this real structure and divine temple) all the time unconsciously and many will continue to do so but why would we choose to remain unconscious in our own HOME ˗ our own dynamic and living field in which everything is organized and harmonized and perfected by the One, by the Sun ... by the Solar or Supramental Consciousness-Force.
There is no OTHER real and divine path that we collectively share. The ego and the divisive mind absolutely refuse to see this. Somehow it thinks it can attain an integral consciousness, a unity consciousness, a Supramental consciousness without acknowledging this very real structure of our journey in Time and Space ... without acknowledging the Earth's very real movements around the Sun, the very real precession of Her equinoxes ... without realizing that we are not separate from that. Rather, WE ARE THAT. We are, each individual on Earth is the soul-child of THAT. We are Time and Space, we contain it All in our being, in our soul. In our Age, and leading up to it seems a mass amnesia has set it wherein it is completely feasible to leave these humongous details of our existence out of the sphere of what we need to know or want to integrate as we aspire to improve our terrestrial existence via our connection to our divinity. The egoic mind simply can't fathom all that needs to be integrated and harmonized. It can't fathom the everything that Oneness includes. It includes everything that has happened, everything that is happening and will happen in time and space ... everything that is held by the perpetual Year. This is not something that may or may not be included in the cultivation and realization of the Supramental Consciousness. It IS included. If it is not included, there is no cultivation, just like if there is no water available in soil, no seed will sprout. It is not a choice that the mind gets to make. The mind can choose to continue to ignore and to project its own limitations onto this field, and continue to ignore the Year as a essential foundation of the totality of what IS and the totality what is to be seen and known, but its exclusions (its de-vast-ating view) are certainly not going to limit the Supramind's action in this field!
It is just absolutely and astoundingly bizarre to me to see how people want the 12 month Year to NOT BE INCLUDED. ... as if it could be optional in terms of complete Self-Knowledge. At the very suggestion of its inclusion, of its central importance in terms of higher knowledge, people throw up the most amazing displays of ignorance, resentment, regression, aggression, etc.

You say you want to understand, but only you will know if that is really true. And time will tell. It would be much easier for you and for all students of Sri Aurobindo and the Mother if the Vedic and Cosmological keys Thea has presented were non-essential in the cultivation of the Supramental Consciousness, i.e. if the Vedic Year had no bearing on their personal adventure of consciousness. Naturally people want things to be easy, naturally people resist having to learn, integrate and apply new knowledge; but that does not, of course, mean the new (Supramental) creation will conform to the tamasic will of the masses in its process of establishing itself.

In several places Thea discusses Sri Aurobindo's reference to the 12 months of the Vedic Year and its importance in terms of recovering the lost sun, i.e. the lost solar consciousness. She refers to his translations and discussion of verses of the Vedas wherein the Vedic Rishis say, flat out, that the gates of the higher consciousness are opened or closed to us by the months and the years. She discusses the Mother's experiences in 1969 wherein she aspires 'to know what the function, the action of the Supramental Consciousness would be.' The Mother is shown how it will be ... how it will be organized, involving numbers and planets ...

'... the numbered expression of the application to life in a coming realization: life to come, but not very far away; for example, in the next century, which is beginning now. ... a truer application, more universal, and with spiritual knowledge; the principle of the position (place) and the utilization of individuals on Earth ... these numbers were LIVING ...

... and therein the Mother admits, 'There are so many things we don’t know!'

In The Secret of the Veda, Sri Aurobindo admitted not knowing the full meaning of these 12 months of the Vedic Year. He knew it was a parable of evolution but said something to the effect that we're not yet in a position to understand the full meaning of the importance of the 9th and 10th months in terms of establishing the Solar Consciousness. Sri Aurobindo translated the Vedic Hymns to Vishnu in terms of the fixed signs of the Zodiac, as seen in the exact order they appear in the Precession of the Equinoxes. To boot, the Mother's symbol is a symbol of the 12 month Vedic Year, each of the four petals of which point to the Fixed Signs. You can protest, as many do, that she never said her symbol has anything to do with the Vedic Year (i.e. the Earth's Year as well as the Great Year and its 12 astrological ages), and that Sri Aurobindo's yoga has nothing to do with this 12 Month Vedic Year. But then why in the world did the Mother design a Temple with 12 pillars representing the 12 months of the year, wherein the diameter and height of the Inner Chamber are equivalent to the Year?!? So you must ask yourself, what does this 12 month year have to do with the Supramental Yoga? Does it  mean nothing? What does it mean that this 12 month year, according to the Mother, contained the future realisation? Why is it that the only person who has explained and embodied this future realization is not only not considered a supreme vessel of Supramental Gnosis, but is actually considered delusional?

You know the Mother said and did and experienced all sorts of things that people were not yet in the position to understand, and still to this day seem to have no interest in understanding. Yet most don't consider her delusional, they just pick and choose what they want to hear, so that their own little world is not much disturbed. I was just reading a passage from The Mother's Agenda, I think in 1967 when the Mother tells Satprem that she just saw a Lion-Horse walk around him, saying it was Sri Aurobindo who had come to give him a message. How is one to understand this message if not in terms of zodiacal symbols? If the meaning is not zodiacal in nature, then what is it? Or is this symbol too just to be discarded as meaningless and inconsequential as were the features and measures of the Mother's Temple.

You've asked me to point you towards things that would help you see, and so I have (including pointing towards a possible refusal or resistance in your being, however unconscious, to seeing the truth of the matter), but if you have read all of Thea's works and many writings by Robert and myself, you have already been pointed to all of these things. If none of that has given you a sense of the essential nature of Thea's work in the Supramental Manifestation, I am not sure really what I can add now. It seems to me that you feel, like many others that Sri Aurobindo and the Mother did not foresee and welcome further levels of Supramental Gnosis to help shift the entire world into the new consciousness, which they were not yet in the position to present. Yet, the Mother wrote on 24 May 1962 that she felt certain that the Supramental Avataric line would be stretched out in time and space through multiple people. Did she mean just two people, herself and Sri Aurobindo? Did she mean that whoever came after her would just maintain the knowledge content that Sri Aurobindo and the Mother established? As far as I can tell from my almost 20 years of studying Sri Aurobindo and the Mother, they knew that important features of the Supramental Consciousness-Force were only partially apparent to them. They knew that they would BECOME fully apparent. For instance, has anyone but Thea been able to shed any significant light on what Sri Aurobindo may have been talking about when he wrote in 1935:
'Now I have got the hang of the whole hanged thing ‒ like a very Einstein I have got the mathematical formula of the whole affair (unintelligible as in his case to anybody but myself) and am working it out figure by figure.'
What was he talking about?! Is what he was talking about insignificant? Has anyone studying Sri Aurobindo and the Mother for the past 90 or so years discovered this mathematical formula? If so, what is it and what does it mean in terms of the Supramental Manifestation? It has already been fully expounded upon by Thea. People just don't want to know. They literally don't want to hear it, and they indeed don't hear it. They want to remain in the world that they know, the world that they are comfortable navigating, and spare themselves the growth pains.

One final 'pointer'. Is it possible to read the following excerpt from Savitri and still think that no cosmological knowledge is needed? Are we really meant to remain ignorant of the 'mystic heart of life'? Is the hidden chamber Sri Aurobindo writes of and that the Mother saw in 1970 to remain closed and mute? I very much doubt it. Ask yourself, 'How can the only body knowledge that explains how individuals can see and access this Inner Chamber be considered optional in terms of cultivating a Supramental Consciousness? How can the only person who has presented this knowledge be somehow considered not part of the family of Sri Aurobindo and the Mother? 

Sri Aurobindo, Savitri, Book 1, Canto 5
Rhythms & Meters of the Stars

All that the Gods have learned is there self-known.
There in a hidden chamber closed and mute,
are kept the record graphs of the Cosmic Scribe,
and there the tables of the sacred law,
There is the Book of Being's index page
The text and glossary of the Vedic truth
are there; the rhythms and meters of the stars
significant of the movements of our fate:
The symbol powers of number and form,
and the secret code of the history of the world
and natures correspondences with the soul
are written in the mystic heart of life.

So I hope this helps in some way. Right now you seem to be in an uncomfortable limbo land, somewhat lost ... harboring some un-applicable and uninspired appreciation of Thea's work ... saying you want to understand more. Yet you have been given or rather you have collected everything you need. You have the proverbial Motherlode. Now apply the knowledge. Do the yoga required and you will understand more. Right now it is clear that even though you have read Thea's works, you are still outside its gates so to speak. The Supramental knowledge content has not yet dawned on you. Once it does, it becomes self-evident. You can give up, as many do, or keep at it, perhaps being able to conquer whatever obstacles are blocking your progress/seeing. It is your choice. No one can do the yoga for you or see for you. You have to see for yourself. If you are content with what Sri Aurobindo and the Mother taught and with where they left off and you simply don't see the necessity for the keys Thea presents, then that is that.

I wish you the best of light in your journey, Lori

Also, here are some excerpts on Time that may be helpful to you begin to understand this third level of the Supramental Descent of Gnosis. It is at this level wherein the Individual is brought into the understanding and the seeing of the Supramental Consciousness-Force in the details and circumstances of one's movement, one's development in Time and Space, as well as the movement of the whole of creation. It is at this level of the work wherein Time is discovered and experienced as Divine instrument and friend, rather than as a tyrant 'eating' his children (Chronos).

'The [image of the] horse is a physical figure representing like an algebraical symbol, an unknown quantity of force and speed. (Time is its breath, the year is its body, the seasons its limbs, the months and the fortnights its joints, the days and nights its feet.) From the imagery it is evident that this force, this speed, is something universal. Time in its period is the Self of the Horse Sacrificial, so not Matter but Time, is the body of this force of the material universe ... Space then, is the flesh constituting materially this body of Time which the sage attributes to his Horse of the worlds, by movement in Space its periods are shaped and determined. Hence the real power, the fundamental greatness of the Horse is not the material world, not the magnitudes of Space, but the magnitudes of Time ... for Time is that mysterious condition of universal mind which alone makes the ordering of the universe in Space possible.' - Sri Aurobindo, The Upanishads; 'The Great Aranyaka'
' ... [O]nce on his path, birth and death become only processes in the development of his being and the stages of [the sadhak's] journey.
    Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
    Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal. Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and condition. When the two become one, it appears as a servant and instrument.' - Sri Aurobindo, The Synthesis of Yoga, 'The Four Aids' [in the Yoga of Self-Perfection]
'... It cannot be denied that Time is a major feature of our material universe. In consequence it stands to reason that when spirituality decides that the universal manifestation is need is unreal and illusory, Time is immediately shunned and the seeker is required to go 'beyond time', i.e. to the experience that appears to obliterate Time. Conversely, if we are engaged in a path that seeks a transformation of matter and an experience of the highest planes of reality in this material creation we are obliged to accept the instrumentation of Time. Furthermore, we must seek a means or a key by which Time itself becomes the element utilised in the gestation of a new and superior consciousness-form in the material creation. Hence a new harmony of time results, the essence of which is contained in the [Supramental Cosmology].' - Thea, The New Way, Volume 3

* Some of the questions and comments that invited the above response:

•    I just don't see that the building of the Matrimandir incorrectly equals a stopping of the Gnostic/Supramental at MotherSriAurobindo.
•    I don't think I am quite on the same page as yourself on the topic of the Gnostic Circle and it being anything more than a Tool- that the Gnostic Circle is not Necessary to practice the yoga and realize the supramental..
•    I do not believe that someone not recognizing the solar line makes any difference- as far as me or anyone else doing the yoga and the supramental realization. 
•    I do not see how it is that it is necessary to use the gnostic circle to get the supramental because MotherSriAurobindo gave us the yoga to getit...that is one thing I do not see. ..not making judgements, rather explaining that I don't see it..
•    How is it that the working with the Gnostic Circle is necessary to "achieve" the Supramental consciousness? ..and also it that one has to know they are working with it- or is it that one can't help but be working with it- are you meaning that one has to be aware of the gnostic circle you mean that one cannot get the supramental without learning about and using the gnostic circle? it a knowledge one would get on the way, if never coming across it?
•    I've been reading the MotherSriAurobindo for 25-now ... and all They write of is the yoga-how to do it...Sri Aurobindo said that He and Mother hewed the path so that we would not have to..They are the map and guidance... I can't imagine using the gnostic circle without their writings and hoping to get to supramental.
•    [W]hen thea calls using the circle the new way, without any stress (that I have yet come across) on SriAurbindoMother's writings (and not even using most of the terms they did)...the yoga is the new way...Sri Aurobindo cautioned Much against mistaking parts of the Overmind for the Supermind and even cautioned much against having the supramental as an aim, but of doing the yoga for the sake of the Divine. -so when thea's books make little mention of -and are not using the language / the terms for things, that Sri Aurobindo did(like differentiating the soul and the psychic being..and the psychic being coming to the front and leading the yoga as -not the only way, but -the safest way of not falling pray to the many subtle disguises of the ego), it makes it seem to me that it is being offered as something a bit -a bit as if It is the way...which seems perilous with so little emphasis on it being a toolfor the yoga and even as indispensable.
•    Mother Sri Aurobindo spoke of there being no set order -no one map that can be laid down for each-that each one must find their way, taking up helps and putting them down as their yoga is served by them... Mother even was asked of astrology and answered that man can rise above the influence of the cosmic influence, be not subject to it, that when the Divine Will is moving a person, they, let me find, some things they have said on astrology: ...Sri Aurobindo and the Mother on Astrology
•    ... the Gnostic Circle seems to me a lovely tool, potentially helpful to a certain point(- and most likely a long span of time-) but not in any way a means of replacement for Sri Aurobindo's Integral Yoga, nor His synthesis of all yogas condensed into an astrological gnostic circle, not an indispensable tool that without which Sri Aurobindo's yoga cannot be done. I wonder if thea is aware that her work with the gnostic circle seems to have this implication- I wonder if it is what she meant. I am not sure that it is or is not.
•    ... [If] the gnostic circle is being offered as indispensable, I do not see it and would love for you to direct me to or quote to me the information I am lacking that would make me to understand that it is.

Saturday, March 22, 2014

The Future Realisation Video Series

Featured below is the video series of 'The Future Realisation - an exhibition connecting the Supramental Gnosis of the Mother to the Vedic Age', presented by Aeon Centre of Cosmology held at Aurodhan Art Gallery in Pondicherry, 9-27 February 2014. Videos include images from the exhibition as well as footage from two Q&A sessions with Thea (Patrizia Norelli-Bachelet) on 27 February. Answers focus on the importance of the sacred geometry and gnostic content of the measurements given by the Mother for the inner chamber of her temple, and its implications in terms of Sri Aurobindo's work and in terms of our collective evolution. The history of the Auroville Matrimandir is explored, specifically, how it became a temple to the mental-egoic consciousness of mankind at present, rather than a temple of the 'future realisation' of Supramental Gnosis as envisioned by the Mother. There will be approximately 9 videos in total, one posted every 6 days or so.

Tuesday, March 11, 2014

A Cover-Up of Epic Proportions

Patrizia Norelli-Bachelet (Thea), 9 Mar 2014,
The Future Realisation - An Introduction

Aeon Centre of Cosmology is producing a video series featuring footage from and discussion on The Future Realisation exhibit recently held at Aurodhan Art Gallery (9-27 February 2014) - 'An exhibit connecting the Supramental Gnosis of the Mother to the Vedic Age'. In the first of the series Patrizia Norelli-Bachelet discusses the importance of the sacred architecture and gnostic content of the measurements given by the Mother for the inner chamber of her temple, and implications of its suppression for 44 years in terms of Sri Aurobindo's work and in terms of our collective evolution. Aeon Centre's announcement of the video and the video itself can be found at:

Find/Like The Future Realisation exhibit on Facebook.

Saturday, February 15, 2014

The Future Realisation Exhibit is on Facebook

An image from The New Way, Volumes 1&2, from a model rendering the glowing globe and stone pedistal of the Inner Chamber, centered on her symbol. Rendered to represent what the Mother SAW the Temple to be in an 18 day period stretching from 31 Dec 1969 to 17 Jan 1970.
A comment from the exhibit's guest book.

The Future Realisation Exhibit at Aurodhan Art Gallery in Pondicherry, India (9-27 Feb 2014) now has a Facebook page, where pictures and updates from the exhibit will be posted.

Monday, February 10, 2014

The Future Realisation Exhibit Is Featured In 'The Hindu' Newspaper

An image of the Mother greets visitors at 'The Future Realisation' exhibit
at Aurodhan Art Gallery in Pondicherry (Photo credit: Lori Tompkins)
Patrizia Norelli-Bachelet speaks with Olympia Shilpa Gerald,
reporter for 'The Hindu' newspaper (Photo credit: Lori Tompkins)
Below are the first few paragraphs from an 10 Feb 2014 article in The Hindu regarding 'The Future Realisation' exhibit: 


Gaining insight into symbolism in the Mother’s plan for Matri Mandir 

Exhibition unveils the Mother’s vision of a sacred architectural form

Does ‘certain number of metres’ mean anything greater than a mathematical notation? 

An exhibition that opened in Puducherry on Sunday explores the significance of precise measurements mentioned on the original plans drawn by the Mother for Matri Mandir. ‘The Future Realisation’, presented by the Aeon Centre of Cosmology, establishes the links between the “supramental gnosis of the Mother and the Vedic Age”. In simpler terms, the exhibition unveils the Mother’s vision of a sacred architectural form, tracing its roots to ancient Vedic wisdom.
Patrizia Norelli-Bachelet, the director of the Centre, says the exhibit is unique as it deals with a specialised field-sacred architecture. By their effort, the Centre hopes to reveal an aspect of the Mother’s genius, that has been overlooked. 

“It comes as a surprise to most people, even to her devotees ,”says Ms. Norelli-Bachelet, of the vision of sacred architecture. 

The exhibit highlights the importance of symbolism in the Mother’s original plan, but elaborates on specific measurements and the significance of numbers in the Mother’s and Sri Aurobindo’s symbol (like the number of petals and leaves). 

“Why did she want this measurement and what does it mean,” is the initial question that is raised and answered. ...