Thursday, February 3, 2011

Sri Aurobindo, Vivekananda and Voices of the Supramental Shakti

This morning I read an article titled 'Vivekananda’s Guidance to Sri Aurobindo in the Alipore Jail: a Crafty Misrepresentation in The Lives of Sri Aurobindo' by Sandeep Joshi, posted on R.Y. Desphande's Mirror of Tomorrow blog. I sent the link along to Patrizia Norelli-Bachelet and her response seemed to me to be important enough to share with a wider audience than me. So I asked her permission to publish it. So with her permission, here is her response:  [I DO recommend reading Sandeep Joshi's short article first, for background in this matter.]


This would be similar, if not identical to my communion with the 'Divine Mother' as recorded in 'Tenth Day of Victory'. I never had direct confirmation from the embodied Mother once I reached Pondicherry that the Voice was actually hers, nor did I really seek it. I always operated with her as if this was my higher self using her as touchstone. These things do not work that way, with incontestable certainty. You 'prove' the issue by the content of the message and the events to follow - that is, the entire direction the communion provides for one's sadhana. 
  
In my case, as in Sri Aurobindo's, the value of those communications was immeasurable. Not only was it a Voice. It set in motion a series of events that followed the particular 'formula' that the Voice emphasised from the beginning. It also was a Power that could organise events and allow them to unfold according to the Formula; therefore I had no doubt that I was in touch with what I later came to call, the Supramental Shakti, since only such a force could contain the entire Earth with all its creatures and phenomena in the palm of her hand. This is proven in my book.

Therefore, as in Sri Aurobindo's case, the communion with the one who identified herself as the 'Divine Mother from Pondicherry' not only gave me the basis for the cosmological knowledge it was my task to bring down, it also revealed itself as a Power that, if not the Mother herself, worked through the physical Mother - as recorded in 'Tenth Day'. For the fact is, the focus was on the Formula, 9/6/3/0-1, which Sri Aurobindo himself has stated that he was assiduously 'bringing down'. It would naturally occupy a special place in the Manifestation because it is enshrined in the Lotus of his own symbol. The focus for Sri Aurobindo was what was required for the initial stages of his mission. In both cases the accuracy proves the point and need not be laboured further.Vivekananda for Sri Aurobindo gave him certain indications that were necessary for the Knowledge he had to bring down. In my case it was the same: months before reaching the Mother in Pondicherry I was guided along the path set out by the Formula itself that stands at the heart of his Symbol. That is how one determines the validity of these things. I had to appreciate/recognise that it was that Mother in Pondicherry herself involved - if not the one DIRECTLY communicating. This is not how these things are done. There are extensions, forces that EXECUTE the commands of the Supramental Shakti. The Mother herself embodying that Power, it was a simple task to have everything that transpired as recorded in 'Tenth Day' carried out to perfection; until I was finally brought to her feet. Indeed, perfection in every single detail.

But part of the process involves a meticulous dedication to sort these things out. This too I have recorded. One just cannot believe everything one hears or even sees. There has to be a method to the madness, and that is to fine tune one's discrimination. That was certainly a part of the Yoga Sri Aurobindo was engaged in in the Alipore Jail. In fact, I have even recorded in the introduction to 'Tenth Day' his description of a particular culminating experience there, accompanied by mine before having read anything of his decades earlier. They are almost identical. Clearly this Work is guided by 'hosts'. I believe that the statements that may appear conflicting regarding Sri Aurobindo and Vivekananda correspond to this reticence and caution when describing happenings from and on the occult plane.

Finally, and this may be my most important contribution to the discussion, the new cosmology based on Sri Aurobindo's symbol is the way to clarify matters, leaving no doubt as to the role of Vivekananda as well as Ramakrishna in his life and work. I have given out these OBJECTIVE details in 'The New Way', Volumes 1&2. Cosmology meticulously reveals that Sri Aurobindo and his Solar Line are directly connected to Ramakrishna and Vivekananda, without whose prior births the Formula would not have been as exact as it is.

I am not surprised that Peter Heehs's treatment of this particular portion of Sri Aurobindo's life should raise hackles. Since Heehs saw no value in the question of avatarhood and dismissed the idea in Sri Aurobindo's regard, how could he accurately understand the rest of his life? But then, there are no takers for Sri Auriobindo's avatarhood among his disciples, including Heehs. Again, to dispense with hagiographic inclinations, the new cosmology reveals him as the 9th Avatar mathematically - but a mathematics based on the Formula he himself brought into the world from the Supramental Plane, with the indispensable contribution of the Mother to seal matters once and for all.

Thea [Patrizia Norelli-Bachelet]

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Related Link:
Secrets of the Earth - Questions and Answers on the Line of Ten Avatars of Vedic Tradition, Patrizia Norelli-Bachelet, Aeon Books, 2009

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