-023_^Aspiration^ 'Aspiration'   Bonjour! Bonjour, Sweet Mother.   Well, today it is a bit special. In fact these two flowers go very well together: 'Concentration'1 in the 'Aspiration'2 ... But do you know how to aspire? Do you aspire a little?   Yes, Mother, but...not with much result.   Ah! You want results before knowing how to aspire?   No, Mother, but...   Do you know what aspiration is?   Yes, Mother.    And from where must one aspire?   From there, Mother (indicating the heart).   It is good. But do you perceive something there? (heart)   It is very vague, Mother, not so precise.... Sometimes...   Do you know

-008_Savitri-^All is Explained Well^ Savitri — "All is Explained Well"   Well, well, I have corrected some thing that you had given me. Not the whole. I have corrected six pages. But is this French? I have made a lot of changes. Have you brought the rest?   Yes, Mother.   It is good, I will correct slowly, but it takes time.   Mother, will You also add something?   Oh, the other one!1 I will insert it somewhere appropriate.   But you know, the one who has typed it has made several mistakes. Oh, so many mistakes. I have corrected it again. And I shall have it re-typed and then I shall give you a copy.   ... In fact, I have corrected it, and I shall have it retyp

-003_The Mother^s Phototgraph The Mother's Photographs — "I am in the photographs"   Mother, what is there in Your photo? What do you mean? What does it represent? What is there in Your photos ? Don't you know what is there? (Mother smiles) It is I who am there. I am myself there in the photo. But in what form are You there? In all the forms I am there. It depends on the photograph. It depends on many things, for in each photo I am different. To each individual to whom I give it, it is a different aspect of myself. At each moment I am represented by a different form, a different attitude, and to each one and for each one it is a different thing. It is never the same. To someon

A REVIEW OF THE WORLD AS IT IS—A REJOINDER. The point you have raised and the question posed will require volumes to answer in days and weeks. But I shall try without much intervention o£ mental thought to answer you as follows : — I am dealing with these subjects as any layman with moderate knowledge and in touch with the happenings of the world will deal. First you have to see that there are two forces- working in antagonism—this naturally has been the case all along but their struggles and contradictions have been much accentuated since the last Great World War. On the one side there is some constructive activity on the part o

PHILOSOPHY, THEOLOGY AND THE TRUTH-— A LETTER. The distinction you make between Philosophy and Theology is,, I think, not warranted by facts, for both imply the highest knowledge, the knowledge of the ultimate Truth of existence and both are speculative and intellectual. We have intuitive philosophies in the Srutis and Smritis, Vedas and Upanishads which are not at all speculative but realised truths given or recorded in mental forms. The Life Divine of Sri Aurobindo, for example, which has been acclaimed as the greatest philosophical work of this Century, is according to Sri Aurobindo himself not philosophy but record of his own experience seen and

HUMANITY—PEACE AND HARMONY I had dealt with the workings of two contradictory forces, those of good and evil, light and darkness and Truth and Falsehood. These antagonists are striving to dominate our earth life ; they have ever done since the creation arrived at mental consciousness culminating in the creation of a mental humanity. But mind and mental humanity though they have been taken in the forefront of our life for over many millions of years have long been weighed in the balance and found wanting. That is how at the peak of human mental development we find ourselves no better than primitive animals which act on physical and vital desires and impulses and h

HUMAN BELIEFS AND MEANS OF SYNTHESIS Religion is not spirituality or spiritual realisation. It is a mental approach to spiritual life based upon moral and ethical and even certain aesthetic principles evolved by the human mind. It consists mostly of cre dal theology, dogma and rites and rituals of various kinds. A mental belief or conviction lies at the base of religions. All the divergences of religious belief and practice rise from this mental attitude of their respective seekers. That is why there is so much fanaticism, bigotry and war in religions. Therefore there is so much intolerance, hatred and opposition between the followers of different religio

THE GITA AND THE MOTHER Sri Krishna's Gita is well-known to the spiritual seekers all over the world from time immemorial and has been acclaimed by the elite as one of the best spiritual guide whose value remains unimpaired to this day because of the eternal verities it contains. Sri Aurobindo's Mother is not so well-known to the present-day spiritual seekers as his more renowned Magnum Opus, the Life Divine to the elites, the intellectuals and others who are interested in philosophical literature. From the point of view of practical guidance to spiritual or more properly speaking, the supramental Truth, this has an abiding value not only for the present but for all tim

-24_Avatar^s Their Teachinge A Letter.htm AVATARS — THEIR TEACHINGS — A LETTER Read the Gita and try to practice its truth's as far as it is possible in your worldly surroundings. What I would like to advice you, is not to judge spiritual ii&ma. personalities and spirituality from your mental standpoint Spiritual is a higher consciousness than mental which is almost ignorant compared with spiritual consciousness which is the consciousness of truth. So., to judge Sri Krishna and Sri Rama from your ignorant and mental consciousness will not be of any meaning. It will be senseless, and land one in a helpless morass from which one will not be able to extricate himself. I am not therefore enlight

CONTINENCE IN SPIRITUAL LIFE Spiritual seekers all over the world know that spiritual life is based upon certain moral rules and principles. These are truthfulness, non-injury to others, non-stealing, continence etc. called Yama in Raja Yoga. The others are Niyama which consists of cleanliness, contentment, austerity, study and self-surrender to God, Without these virtues there can be no basis of spiritual life. ' Naturally, when one begins spiritual life under the aegis of a Guru or competent spiritual teacher, many of these qualities will be lacking in the seeker but by practice one comes to acquire them and slowly and gradually enter into spiritual life. The