So personally, I am convinced that there was indeed a tradition anterior to both these traditions containing a knowledge very close to an integral knowledge. Certainly, there is a similarity in the experiences. When I came here and told Sri Aurobindo certain things I knew from the occult standpoint, he always said that it conformed to the Vedic tradition. And as for certain occult practices, he told me that they were entirely tantric - and I knew nothing at that time, absolutely nothing, neither the Vedas nor the Tantras. So very probably there was a tradition anterior to both. I have recollections (for me, these are always things I have LIVED), ver

Do you have anything?... No questions, nothing to say? There is a note from G., if you'd like me to read it.... He says: "Mother, "My health problem [serious heart attacks] has led me toreveal many hidden elements in the body, like Mother's love, grace, and Mother herself with me.... My body seems no more at the mercy of old beliefs. Thus, my confidence in the body is increasing more and more day by day, and I feel and see clearly that the body can throw away any kind of diffi culty in it by coming in the contact with Mother's love and grace. One day, I asked Mother from within not to allow more such at

Sometimes I wonder if it's not sheer folly to attempt it.... Shouldn't this body simply be left to dissolve and let others, better fit for the new functioning, be prepared? I don't know. I don't know. No one has ever done this before, so there's no one to tell me. So my solution is always the same: I am like this (gesture of surrender), the body saying, "I am quite willing to try, I am trying my best." Is it folly, or is it really possible? ... I don't know. But long ago there was a knowledge like that - all the ancient scriptures mention it. I believe so. I believe so. I feel a very st

It began with the stone - the stone - and one sees very clearly the difference between the stone and plants, plants and animals, animals and men. One sees quite clearly all Matter striving and striving and striving towards the Lord - that's the outward journey. It has been like that since the beginning. It climbs up with all its errors, all its confusion, all its falsehoods, all its distortions - but it's EVERYTHING that climbs up. And the return is what is described in the "message" I am going to give on 4.5.67 [May 4, 1967]: "the prison changed into a divine mansion."[["Earth-life is the self-chosen habitation of a great Divinity and his aeonic will is to chan

'You ask me what you must do. It would be better to ask what you must be, because the circumstances and activities in life have not much importance. What is important is our way of reacting towards them.' This is where it begins.... 'Human nature is such that when you concentrate on your body you fall ill; when you concentrate on your heart and feelings you become unhappy; when you concentrate on the mind you get bewildered.' (Laughing) And it's absolutely true! 'There are two ways of getting out of this precarious condition. 'One is very arduous: it is a severe and continuous tapasya. It is the

Sri Aurobindo saw more clearly. He said - it was even the first thing he told the boys around him when I came in 1914 (he had only seen me once) - he told them that I, Mirra (he immediately called me by my first name), 'was born free.' And it's true, I know it, I knew it then. In other words, all this work that usually has to be done to become free was done beforehand, long ago - quite convenient! He saw me the next day for half an hour. I sat down - it was on the verandah of the 'Guest House', I was sitting there on the verandah. There was a table in front of him, and Richard was on the other side facing him. They began talking.

All our endeavour is to make this consciousness and this will govern our lives and action and organise all our activities. It is the way in which the Ashram has been created. Since 1926 when Sri Aurobindo retired and gave me full charge of it (at that time there were only two rented houses and a handful of disciples) all has grown up and developed like the growth of a forest, and each service was created not by any artificial planning but by a living and dynamic need. This is the secret of constant growth and endless progress. The present difficulties come chiefly from psychological resistances in the disciples who have not been able to follow the rather rapid

"To bring the Divine Love and Beauty and Ananda into the world is, indeed, the whole crown and essence of our yoga. But it has always seemed to me impossible unless there comes as its support and foundation and guard the Divine Truth - what I call the supramental - and its Divine Power...." (XXIII.753) Here it's clear: he says that what he calls the "Supramental" is the Divine Truth, and that it must come first, and the rest comes afterwards. And yet, for some time now and increasingly, there has been an extremely concrete Response to a kind of aspiration (a call or prayer) in which I say to the Lord, "Supreme Lord, man