Sri Aurobindo As I Have Seen Him – Nirodbaran

I have seen Him, heard His voice, have served Him, received His Grace and have lived with Him day and night for twelve momentous years. I have observed in those days all His outer life, steady and unhasting, poised and serene, everything emerging from a wide consciousness — an impersonal supreme Purusha. I have had the firm conviction that He was not a human being; He was the One who had taken up a human body: mānuṣim tanum āśritam.

In the month of November 1938, He stumbled and fell down in His own room at night and received a severe injury on His right knee. As a result the thigh bone snapped into two. A few disciples were called to His presence in that emergency. His seclusion came to an end and we had the privilege of attending on Him year after year. Two of us from among the rest were whole-time attendants: myself as a ‘medical disciple’, the other as Sri Aurobindo’s personal attendant. In addition to my medical duty I had the opportunity to serve Him in His literary works as well when His eyesight began to fail. I was chosen as His scribe during the time He was composing His great epic Savitri. It was an unforgettable boon given to me.

Before this time I was in charge of the Ashram Dispensary. In my leisure hours I used to indulge in literary pursuits, as a part of sadhana. I started writing Bengali and English poetry with Sri Aurobindo’s power of inspiration to help me in this quixotic venture, for I had never attempted it before, though I had a taste for literature. He used to see my juvenile oddities; particularly in my English composition He would train my ear to the sound of words, diction and the movement of metre and rhythm; in short, He initiated me in the art of composition. Moreover, He gave me the freedom to correspond with Him on various subjects, mundane and spiritual to help me develop my intellectual power, not in the spirit of a hard taskmaster but as an indulgent and understanding friend. Thus a close intimacy grew up between the Guru and the disciple; light and laughter, mild rebuke on the part of the Master and almost unchartered freedom given to the disciple — these two combined in a happy union taught me to love the Guru. Fear, awe, secrecy and other mental, vital frailties were transformed by His divine love into a frank and open psychic bond. Such a unique relation between Guru and Shishya seems unheard of in spiritual history; specially the fact that when the Guru seated in the highest pinnacle of the Supermind could be at once a humorist took people by happy surprise.

Now I shall briefly describe what I have seen of Him with my outer perceptions during those twelve years. After having established a close intimacy with the Guru through correspondence, when I met Him face to face, I was overwhelmed. What a glowing body, soft and tender yet quite massive, long hair and beard tinged with gold and silver, deep soft gaze, an affable mien, brightening with a pure detached humour! The Gita’s equality was the hall-mark of all His demeanour and action.

I have seen Him in His various aspects. When the fracture of the thigh bone caused Him intense pain and He was confined to bed, He remained calm and still, almost silent and indrawn. After the recovery, we have seen Him in the early hours of the morning a solemn figure absorbed in a contemplation beyond our ken. And when He was immersed in writing He forgot time and space. The Mother coming with a drink stood by His side watching Him with a sweet smile. Cold and heat, food and sleep and bath — these physical necessities were reduced to a minimum. He has said to us apropos of them and other human interests: “I have nothing human in me.”

When in 1927-1938 He was living in seclusion, He used to write answers to His disciples’ questions for 8-9 hours at night and early morning, keeping Himself in this way in contact with them. At that time, I asked Him, “Is there a place in your yoga regarding the question of India’s independence?” He wrote back: “All that is settled. India’s independence is inevitable. What she will do with her independence is a matter not yet settled. Goonda raj, Bolshevik Raj, corruption? Things are ominous.”

During the last World War we saw Him concerned with the destiny of India and the world, but free from the slightest ripple of anxiety or worry of any kind. When all Europe and parts of Asia were gripped in terror, Sri Aurobindo was watching everything from His seclusion. He was seeing Hitler’s rise like a meteor and his triumphal march across Europe, his demoniac hunger to swallow all in his way and establish a German hegemony over the world. Sri Aurobindo gave a call to the nations and to India to unite all their forces and stand against this terrible menace. That is why He asked India to side with the Allies. But He Himself was unperturbed, free from all fear. Even when the disciples were shaken, Sri Aurobindo’s voice resounded: “Is Hitler immortal? The Divine is not cowed down by Hitler.” During our attendance on Him we used to look forward to an occasion when Sri Aurobindo would come down from His empyrean and spend some relaxed evenings with us. At that time we had the freedom to talk about all subjects, spiritual and mundane, personal, universal and transcendent. And we were struck with wonder how He gave solutions to all problems in a few words. He would not mind our questions, be they serious, foolish, ignorant or trifling or even challenging His own views. Our aim was to draw Him out and share precious gems of knowledge which were stored in His encyclopaedic vastness. We have been rapturously astonished to see that a Yogi and Rishi living in seclusion could yet be in touch with all world-events, at the same time possessing all knowledge beyond the universe (and that He was occupied with establishing a harmony between the two planes). That is the special feature of His integral yoga: to establish a harmony between the two planes. In fact all world-movements were reflected in His divine consciousness. The subjects round which the main points of our discussion revolved were: His life-stories, Yoga, Supermind, World War, India’s independence, literature.

The special feature in these talks was that they were carried on in a calm impersonal way. He would discuss, analyze things like a historian in a dispassionate manner without looking at any individual and enliven the talks with a piquant humour, a characteristic of the British temperament, I suppose, perhaps acquired during His stay in England from His seventh to His twenty-first year. His dealings with us were always sweet and sunny, as if we were His comrades. But we used to see a different picture during the darshan times. His own Swarupa would emerge and we would be blessed with the vision of the Golden Purusha of the Upanishadic lore. Perhaps Tagore had an inkling of this Purusha when he met Sri Aurobindo in 1928 and cried out, “You have the Word. Through your Word India will send an invitation to the world! Hearken, O Sons of Immortality — śṛnvantū amṛtasya putrā…”

Now we come to Politics and some events connected with the war. About the Cripps Offer: when He sent a disciple-emissary to the Congress leaders in Delhi asking them to accept it, the emissary came back disappointed. Sri Aurobindo commented: “I knew it.” “Then why did you send him?” we asked. He answered with a smile, “I have done a bit of niṣkāma karma.” [“Disinterested action”.] Many leaders have realized their mistakes later on. Apropos we remember during the Mahabharata War Sri Krishna also gave the same reply when he came back with his peace-offer rejected by the Kauravas. But Sri Aurobindo did not stop helping India and the world with His spiritual force.

When Hitler swollen with pride and power declared that on the 15th August, Sri Aurobindo’s birthday, he would proclaim from the Buckingham Palace his victory over England, freedom’s last bastion against him, Sri Aurobindo remarked, “This shows that he is an Asura.” But on this very day an exceptionally big contingent of his Luftwaffe (Air Force) was destroyed. Daily Sri Aurobindo used to get news of Hitler’s war-movements and discuss with us that dictator’s aim and purpose and how they could be checkmated or foiled. When the final blow came, Sri Aurobindo remained as calm and equal as ever.

Though the entire world was caught in this dire conflagration, Sri Aurobindo went on with His daily work. We have seen Him writing and rewriting The Life Divine. Day after day chapter after chapter was getting finished; words, insights, ideas were pouring down and waiting to be given an epic structure. The Mother has said that during the time when He published His philosophical review The Arya all His compositions would come down from above through a silent mind and He had only to type them out. We had the opportunity to see this phenomenon with our own eyes. Beyond all, what has enchanted me was when He was dictating Savitri. Once about 400 lines He dictated at a stretch in a slow, deliberate rhythm and they needed no revision. These lines reached the ne plus ultra of poetry.

He was reticent and grave by nature, but on the other hand replete with wit and humour when He corresponded with us. Let us quote a few examples:

Disciple: The result of the last Darshan was not very happy. Difficulties of the individual nature were rushing up?

Sri Aurobindo: Individual and general. The subconscient, sir, the subconscient. Brilliant irruptions of the subterranean Brahman into the dullness of the ordinary life, abochetanaye brahmane namo namah (adoration to the subconscious Brahman).

Disciple: My eyes always remain watery.

Sri Aurobindo: Virgil had eyes like that, while Horace used to breathe hard. Once Mycaenus, the great patron of literature in the reign of Augustus Caesar, was sitting between the two poets and said, “I am sitting between sighs and tears.”

                                                                                     *

Disciple: The divine psychic being is like a dictator.

Sri Aurobindo: No, he is rather like a constitutional monarch.

Disciple: But he always remains hidden.

Sri Aurobindo: That is because he waits for the consent of his cabinet ministers.

                                                                                      *

A Tantric-cum-astrologer after reading Sri Aurobindo’s horoscope seems to have said that in 1947 he would become “the unchallenged sovereign of the whole world.”

Sri Aurobindo: 1947? Then I will do things quicker than Hitler! (Turning to Dr. Manilal, a visitor disciple) What post will you have, Manilal?

Dr. Manilal: Nothing, Sir.

Sri Aurobindo: No, you must have something to do.

Manilal: I’ll be at your feet, Sir, humbly.

Sri Aurobindo: I’ll make you the Chief of the World Medical Service.

When India became free in 1947 Trichinopalli Radio asked for a message from Sri Aurobindo. He agreed and when that message was broadcast, it struck everybody as something unique, a tremendous testament of faith. Sri Aurobindo began to dictate the message in a quiet clear voice and started in this way:

“15th August 1947 is the birthday of free India… 15th August is also my own birthday and it is naturally gratifying to me that it should have assumed this vast significance. I take this coincidence, not as a fortuitous accident, but as the sanction and seal of the Divine Force that guides my steps on the work with which I began my life, the beginning of its full fruition.” Then Sri Aurobindo mentioned His five dreams one after the other. In the very first one He emphasized with great force that divided India must become one. The rest of the dreams are well-known but what He said about the future of India — that India will be the spiritual Guru of the world — has not even been imagined by any other Indian leaders. About the future of the human race His dream is beyond our imagination.

The prophecy by Chitta Ranjan Das about Him is gradually becoming a fact.

Then things took suddenly a most regrettable turn. When he was advancing towards His goal after awakening in us great hope and aspiration — the Mother used to see the descent of the Supramental Light whenever she visited Sri Aurobindo’s room — He suddenly disappeared from the earth-scene. We were plunged into an overwhelming gloom. But lo and behold, a wonderful miracle took place. We saw that Sri Aurobindo’s entire body had been suffused with a crimson-golden Light. My grief vanished and left in its place an ecstatic delight. That Light remained for five days. It kept the body fresh and intact for 120 hours. The Government doctor and other high officials and innumerable visitors were witness to this amazing utter lack of physical deterioration in a tropical climate.

Our firm faith and belief was that Sri Aurobindo by His own unparalleled sacrifice had brought down into matter the supramental consciousness — which was the main purpose of His Sadhana. That Power is now secretly but infallibly acting all over the world and will one day be an openly realized fact. This is our hope. Sri Aurobindo has promised to the Mother that till this work is done He will be near us on the subtle-physical plane and will help us from there. He has built His residence on that plane and we visit Him at times in our dreams.

Sri Aurobindo has said: “It is only the divine Love which can bear the burden I have to bear, that all have to bear who have sacrificed everything else to the one aim of uplifting the earth out of its darkness towards the Divine. The Gallio-like Je m’en fiche-ism (I don’t care) would not carry me one step; it would certainly not be divine. It is quite another thing that enables me to walk unweeping and unlamenting towards the goal.”

Finally the idol that will shine ever most bright in the temple of our inner consciousness is that of the calm, steady, impersonal Sri Aurobindo of unbounded peace and infinite compassion.

This is Sri Aurobindo as I have seen Him with my outer eye and inner feeling, but who has known what He is except the Mother? One who has said:

                                                          My consciousness climbed like a topless hill

Or

                                                           I have drunk the Infinite like a giant’s wine

will remain a baffling mystery to our human measure.

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Sri Aurobindo – Mahasamadhi December 5.

 

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24th November 1926 — a very important spiritual event

24 November 2019

The 24th November is called the day of Victory in remembrance of a very important spiritual event which took place in 1926. (The Mother)

It was the descent of Krishna into the physical. (Sri Aurobindo)

The descent of Krishna would mean the descent of the Overmind Godhead preparing, though not itself actually bringing, the descent of Supermind and Ananda. (Sri Aurobindo)

… the Ashram was founded or rather founded itself in 1926. (Sri Aurobindo)

[In 1926] Sri Aurobindo had given me charge of the outer work because he wanted to withdraw into concentration in order to hasten the manifestation of the Supramental consciousness and he had announced to the few people who were there that he was entrusting to me the work of helping and guiding them, that I would remain in contact with him, naturally, and that through me he would do the work. (The Mother)

There was no Ashram at first, only a few people came to live near Sri Aurobindo and practice Yoga. It was only sometime after the Mother came from Japan that it took the form of the Ashram, more from the wish of the sadhaks who desired to entrust their whole inner and outer life to the Mother than from any intention or plan of hers or of Sri Aurobindo. (Sri Aurobindo) 


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Why are we on earth? — Mother

Why are we on earth?

To find the Divine who is in each of us and in all things.

Only one thing is important, it is to find the Divine.

For each one and for the whole world anything becomes useful if it helps to find the Divine.

Life is meant for seeking the Divine. Life is realised when finding the Divine.

Let this be our one need in life, to realise the Divine.

Yes, to live in the consciousness of the Divine Presence is the only thing that matters.  

2 June 1934

To want only what the Divine wants in us and for us, is the one important thing.  

5 April 1935

The only important thing is the goal to be attained. The way matters little, and often it is better not to know it in advance.

15 November 1954  

Whatever we do, we must always remember our aim.

7 December 1954

The aim of our life on earth is to become conscious of the Divine.

The true purpose of life―

To live for the Divine, or to live for the Truth, or at least to live for one’s soul.

And the true sincerity―

To live for the Divine without expecting any benefit from Him in return.

20 January 1964 

What is my true destiny?

The true destiny is to reach the Divine Consciousness.  

What is my true worth in this life?

To serve the Divine.

22 October 1964

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The working of the spiritual force — Sri Aurobindo

1. The Force is a divine Force, so obviously it can apply itself in any direction; it can inspire a poet, set in motion the soldier, doctor, scientist, everybody.

2. The Force is not a mental Force — it is not bound to go out from the Communicator with every detail mentally arranged, precise in its place, and communicate it mentally to the Recipient. It can go out as a global Force containing in itself the thing to be done, but working out the details in the Recipient and the action as the action progresses. It is not necessary for the Communicant to accompany mentally the Force, plant himself mentally in the mind of the Recipient and work out mentally there the details. He can send the Force or put on the Force, leave it to do its work and attend himself to other matters. In the world most things are worked out by such a global Force containing the results in itself, but involved, concealed, and working them out in a subsequent operation. The seed contains the whole potentiality of the tree, the gene contains the potentiality of the living form that it initiates, etc., etc., but if you examine the seed and gene ad infinitum, still you will not find there either the tree or the living being. All the same the Force has put all these potentialities there in a certain evolution which works itself out automatically.

3. In the case of a man acting as an instrument of the Force the action is more complicated, because consciously or unconsciously the man must receive, also he must be able to work out what the Force puts through him. He is a living complex instrument, not a simple machine. So if he has responsiveness, capacity etc. he can work out the Force perfectly, if not he does it imperfectly or frustrates it. That is why we speak of and insist on the perfectioning of the instrument. Otherwise there would be no need of Sadhana or anything else — any fellow would do for any blessed work and one would simply have to ram things into him and see them coming out into action.

4. The Communicant need not be an all-round many-sided Encyclopaedia in order to communicate the Force for various purposes. If we want to help a lawyer to succeed in a case, we need not be perfect lawyers ourselves knowing all the law, Roman, English or Indian and supply him with all his arguments, questions etc., doing consciously and mentally through him his whole examinations, cross-examinations and pleading. Such a process would be absurdly cumbrous, incompetent and wasteful. The prearrangement of the eventual result and the capacity for making him work his instruments in the right way and for arranging events also so as to aid towards the result are put into the Force when it goes to him, they are therefore inherent in its action and the rest is a question of his own receptivity, experience etc. Naturally the best instrument even is imperfect (unless he is a perfected Adhar) and mistakes may be committed, other suggestions accepted etc., etc., but if the instrument is sufficiently open, the Force can set the thing to rights and the result still comes. In some or many cases the Force has to be renewed from time to time or supported by fresh Force. In some directions particular details have to be consciously attended to by the Communicant. All that depends on circumstances too multitudinous and variable to be reduced to rule. There are general lines, in these matters, but no rules; the working of non-mental Force has necessarily to be plastic, not rigid and tied to formulas. If you want to reduce things to patterns and formulas, you will neces­sarily fail to understand the workings of a spiritual (non-mental) Force.

5. All that I say here refers to spiritual Force. I am not speaking of the supramental.

6. Also please note that this is all about the working of Force on or through people: it has nothing to do with intuition which is quite another matter. Also it does not preclude always and altogether a plenary and detailed inspiration from a Communicant to a Recipient — such things happen, but it is not necessary to proceed in that way, nor below the Supermind or supramentalised Overmind can it be the ordinary process.

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Aug 15, 2019 Sri Aurobindo’s Birthday Darshan Message.

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The Origin of all that exists — Mother

What is the origin of all that exists ? Where was it all conceived? We share an interesting insight from the Mother on this, in response to a question.

Q : What is “the heavenly archetype of the lotus”?

Mother: It means the primal idea of the lotus.

Each thing that is expressed physically was conceived somewhere before being realised materially.

There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds… not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.

But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can’t be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one’s consciousness one can work at making material things take their real form.

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Thought and Speech — Mother

When a thought is expressed in speech, the vibration of the sound has a considerable power to bring the most material substance into contact with the thought, thus giving it a concrete and effective reality.

Sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain – whereas the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any reflection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about “Bonjour”, “Good Day”, didn’t I? When people meet and say “Bonjour”, they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying “Good Day” which is very effective, much more effective than if simply meeting someone you thought: “Ah! I hope he has a good day”, without saying anything. If with this hope in your thought you say to him in a certain way, “Good Day”, you make it more concrete and more effective.

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How to become more receptive to the Divine – Mother

My love is always with you; if then you do not feel it, it is because you are not capable of receiving it. It is your receptivity that is lacking and should be increased; for this you must open yourself, and one opens oneself only if one gives oneself. Surely you are trying more or less consciously to draw the forces and the divine love towards you. The method is bad. Give yourself without calculating and without expecting anything in return, and then you will become capable of receiving.

– Mother

Q: How can we know that we are receptive?

Mother: When we feel the urge to give and the joy of giving to the Divine’s work, then we can be sure that we have become receptive.

 12 July 1965

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To be receptive

To be receptive is to feel the urge to give and the joy of giving to the Divine’s Work all one has, all one is, all one does. 

– Mother

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How should I prepare myself for the April 24th Darshan? – The Mother

Q: Sweet Mother,
How should I prepare myself for the April 24th Darshan?

A: Look attentively into yourself to find out what for you is the most important thing, the thing you feel that you couldn’t do without.
It is an interesting discovery.

– The Mother
(CWM-16, p. 334)

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Indispensable Needs — Mother

There is a sovereign royalty in taking no thought for oneself. To have needs is to assert a weakness; to claim something proves that we lack what we claim. To desire is to be impotent; it is to recognize our limitations and confess our incapacity to overcome them.

If only from the point of view of a legitimate pride, man should be noble enough to renounce desire. How humiliating to ask something for oneself from life or from the Supreme Consciousness which animates it! How humiliating for us, how ignorant an offence against Her! For all is within our reach, only the egoistic limits of our being prevents us from enjoying the whole universe as completely as we possess our own body and its immediate surroundings.

The Mother

1: 354

Indispensable Needs

I am not even discussing the idea of need, for it is quite arbitrary. I knew a Dutch painter who had come here, and done Sri Aurobindo’s portrait (it seems this portrait is still existent). This Dutch painter was practicing yoga. And so, one day, he told me this: “Oh! As for me, I think I can do without anything. Truly I believe one can reduce one’s needs to a minimum. But all the same, I must have a tooth-brush.” I had not yet lived in India at that time, otherwise I would have told him: “There are millions of people who have never had a tooth-brush and whose teeth are quite clean. This is not the only way of keeping one’s teeth clean.” But at that time he was quite convinced that one could do without everything except keeping one’s mouth clean. And for him, to keep one’s mouth clean meant having a toothbrush. That gives a very exact picture of what goes on in people’s minds. They cling to something and think they need it. And surely it is a complete ignorance, for perhaps there is real necessity like that of having a clean mouth (that seems to be in any case quite necessary), but that association of the toothbrush with the necessity of having a clean mouth is quite arbitrary. For it is not so very long ago that toothbrushes were invented.

There was someone else also who told me: “Oh! I can absolutely do without anything at all” – we were speaking of a walking-tour with a minimum of baggage on the back (when you are compelled to carry it for miles on end, four or five kilometers a day, you try to reduce the weight of your bag as much as possible); so we discussed about what was indispensable and had to be put in the bag. He said his toothbrush. Another told me he needed a piece of soap (usually this spins round very simple tiny things of this kind). But here how many people there are who have never used soap, and that doesn’t prevent them from being clean! There are other ways of being clean. That’s how it is, one is fixed in all kinds of small ideas and believes there are indispensable needs. And then, if you travel a little around the world, you notice that what is a need for you is for others something they don’t even know of, something they have never seen in their life, which doesn’t exist and hasn’t the slightest importance of any kind. Hence is it not indispensable. It is just the result of an education and life in a particular environment. And these things are quite relative, and not only relative but transitory.

Voila.

The Mother

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Know your self – The Mother answers

Q: Isn’t it more important to know oneself than to try to know others?

A: Very important, of capital importance! Besides, that’s the field of work given to each one. It is this one must understand, that each one – this totality of substance constituting your inner and outer body, the totality of substance with which your being is built from the outermost to the inmost – is a field of work; it is as though one had gathered together carefully, accumulated a certain number of vibrations and put them at your disposal for you to work upon them fully. It is like a field of action constantly at your disposal: night and day, awake or asleep, all the time – nobody can take it away from you, it is wonderful! You may refuse to use it (as most people do), but it is a mass to be transformed that is there in your hands, fully at your disposal, given to you so that you may learn to work upon it. So, the most important thing is to begin by doing that. You can do nothing for others unless you are able to do it for yourself. You can never give a good advice to anyone unless you are able to give it to yourself first, and to follow it. And if you see a difficulty somewhere, the best way of changing this difficulty is to change it in yourself first. If you see a defect in anyone, you may be sure it is in you, and you begin to change it in yourself. And when you will have changed it in yourself, you will be strong enough to change it in others. And this is a wonderful thing, people don’t realise what an infinite grace it is that this universe is arranged in such a way that there is a collection of substance, from the most material to the highest spiritual, all that gathered together into what is called a small individual, but at the disposal of a central Will. And that is yours, your field of work, nobody can take it away from you, it is your own property. And to the extent you can work upon it, you will be able to have an action upon the world. But only to that extent. One must do more for oneself, besides, than one does for others.

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(With thanks for Mudra-di for sharing this with us).

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Know yourself, conquer yourself, master yourself – Mother

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New Year’s Message 2019

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Sri Aurobindo’s Mahasamadhi – December 5

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