TALK SIX October 20, 1971         The high-lights of our last talk were my recollections of the Divine Levity which went on in the "Prosperity" Store-room and of the Divine Gravity which held sway at the Soup Distribution downstairs. But perhaps these terms I have chosen are too trenchant in their distinction. Many serious things were done upstairs and at least once a very funny thing happened during the Soup Distribution.         The Mother was in deep trance. We tried to imitate her by shutting our eyes tight. Now, a big rat decided to join the Meditation, (laughter) But it had a rather original way of meditating. It ran to and fro amongst us — I'm sure with its eyes shut lik

    TALKS BY AMAL KIRAN   TALK ONE August 26, 1970   Introduction by Nirodbaran         Dear friends, I am in a dilemma. The speaker does not want me to introduce him, but some of the students do — and naturally the preference goes to the students. I hope he will have no objection if I address a few words, particularly to the younger generation who do not know much about him.         Well, he is our distinguished, (Amal covers his ears — laughter) renowned, celebrated Amal Kiran, poet, critic, philosopher, journalist, historian, etc., etc., whom, I am sure, you have seen hopping about with his stick in the Ashram (laughter) most conspicuously, a

TALK FIVE March 3, 1971         I am afraid that last time I again left a lot of loose ends. I don't quite know where to pick up the thread of discourse. But, first, can a talk of mine be at all designated a discourse? Discourse implies acting the philosopher. In that respect I seem to resemble Dr. Jonathan whom Samuel Johnson once asked: "Have you tried being a philosopher?" Dr. Jonathan replied: "Sir, I have tried several times, but always cheerfulness keeps breaking in." (laughter)         Well, the mention of "philosopher" gives me a sort of clue where to begin: the factor which would most seem to accord with the serious look, the grave air, the philosophic posture — I mea

7       I consulted all your recent notes and found a number of points apart from the dream of changing houses. First is the alleged remark by Shaw about Sri Aurobindo being the greatest brain on the planet. It is true that Sri Aurobindo has come to be known in various places where we would hardly expect it. But I doubt whether Shaw could have delivered any such superlative estimate. He once visited India. A very pushy Muslim lady, with a very obedient painter husband who let her claim that she inspired all his work, boarded the ship as it lay in Bombay harbour in the morning and pinned Shaw down to a visit to her place where she would be inviting notable people, Shaw went

29       My friend Mr. Baldoon Dhingra of UNESCO has sent me for comment a letter to him from you as Editors of the periodical MANAS of Los Angeles, touching upon Sri Aurobindo. I should like to clarify a few matters.   While saying you "are far from qualifying as 'experts' on Indian philosophy", you have submitted your "impression" that Sri Aurobindo has said nothing that is not better said in the Upanishads and the Bhagavad Gita. Then you go on to make two points: (1) "Gandhi, on the other hand, it seems to us, gave a new vitality and contemporary life to India's ancient wisdom;" (2) "Gandhi, therefore, again it seems to us, was able to move other men in the dire

15       Quite a long life has been mine. For us in the Ashram length of living has value only inasmuch as it measures out a nearer and nearer approach to the Light of our Gurus. We are - in the depths of our beings - always at the Great Goal, but our surfaces have to trace in time and space a running golden reflection of that eternal Truth. When I look back I feel ashamed of so many opportunities missed, so many fallings-away. But Sri Aurobindo and the Mother never encouraged the backward gaze and the regrettings and sighings. I can hear them saying: "Turn your ear to the flute of the future. Its melodies are endless. Waste no hours on airs that have faded, wishing th

9       Your lament sounds genuine and, since it is so, you are sure to break open the closed recesses of your being. The fact that you have not come into physical contact with Sri Aurobindo and the Mother though they were on the earth in your lifetime is certainly unfortunate, but the conviction which you have that they were Divine Visitors to our world is strong enough to put you in inner contact with them. And remember that even now they are not merely discarnate spirits. Sri Aurobindo has given the assurance through the Mother that he would remain as a personal presence in "the earth's atmosphere" - that is, the subtle-physical plane, which is the plane closest to the e

19       Your name was on my lips for a few days before your recent letter reached me. I said to myself: "I have told B to keep me in touch with her health. Somehow I feel a little concerned." I am indeed sorry that the dreaded backache has returned. Maybe, as you surmise, when it had gone, you exploited your good luck too much by taking up normal daily work at home. You have to be rather careful and not push yourself. I am sure the body will again respond to the Mother's grace. Don't think, as you may tend to do, that she wants the body to suffer in order that your soul may come nearer to her!   One can always use one's bodily ailments as an opportunity to intensify

18       Dearest Josef, Minna and I are delighted to get your letter and are truly relieved to learn that your blood-trouble was such as to let you go home for the week-end. We pray to the Divine Mother to make you normal soon. I thank you for your renewal of subscription to Mother India plus your donation. It is indeed a generous gesture.   It must have been a big surprise to you that when everything was ready for the yearly flight to our Pondicherry Ashram you had to be whisked off to a Vienna hospital. But for those whose heartbeats are a japa of the names of Sri Aurobindo and the Mother all happenings turn into gifts from God bringing the devotee closer to th

14       You have asked me: "Is it wrong to tell one's yogic experiences to an intimate friend?" My answer is: 'True intimacy means constant thought by friends of each other's welfare both outward and inward, an identification by one with the other's triumphs as- well as troubles - a hand immediately goes forth either to help or to felicitate and just as there is a spontaneous sharing of pain an automatic participation in joy takes place. Not a single twinge of envy at one's companion's good fortune occurs. It is because of jealous reactions that it is advisable not to share one's precious experiences with people. Through the envious eye of the hearer the hostile f