Nancy
"There is no greater joy than to serve the Divine.
With my Blessings."

The Mother


The Master's Word And Our Home Work

Sri Aurobindo's mission was to speak 'the word', as he revealed in the Uttarpara speech delivered shortly after his release from Alipore Jail. And, he did speak the word, most visibly in the Arya, from 1914-1920. 'The word' was a flood of words, a tsunami that swept into the pages of the Arya Vedantic wisdom, as seen by one who had seen the Truth, could rationalize what was beyond reason, express in words what was beyond words, and put into poetic English prose ideas for which the right words did not exist in the English language. Born with an amazing intellect and tremendous spiritual capacity, the master had been schooled for fourteen years in the West, had taught himself Indian wisdom for fourteen years in Baroda, and had combined the East-West synthesis with years of intense personal sadhana. With this preparation and several yogic siddhis to top, Sri Aurobindo was an unprecedented personification of all that it takes to give the world 'the word' that it needed.



'The word' that Sri Aurobindo gave the world is difficult to encapsulate in one paragraph. It was nothing short of a prescription for 'the remaking of man', to borrow an expression from Alexis Carrel's Man, the Unknown. In the Synthesis of Yoga, Sri Aurobindo worked out a powerful synthesis of all the major traditional schools of yoga, retaining the core of each without the rigidities or superfluities of any. In the Essays on the Gita, he saw the Gita in one sweep, the way few others have. Instead of analyzing the Gita verse by verse, Sri Aurobindo synthesized the three paths of the Gita into one, and demonstrated how it is impossible not to walk all the three after walking on any one of the three long enough and sincerely enough. In The Life Divine, he solved the riddle of existence. Although based on Vedanta, his approach was universal and non-denominational. Although based on his personal experience of the Divine, he has spoken almost entirely in the third person. Although he has brought out the limitation of reason, he has used incisive reasoning to do so! Being an impartial and sympathetic explorer of all aspects of truth, he has looked at the Truth from all angles. He has discussed even points of view different from his own at length, and justified them better than the proponents of those points of view could have themselves done, before demolishing them systematically. The result is that he does not leave any question unanswered, or any doubt unresolved. Reading The Life Divine is a humbling experience, a transforming influence. In the Gita, Arjuna becomes a devotee after receiving the knowledge of the Supreme Secret from Krishna. The same thing happens to the reader of The Life Divine. As a corollary to the knowledge received, he becomes a devotee. In The Secret of the Veda, Sri Aurobindo uncovers the symbolism of the Vedas. Using scholarly analysis of the etymology of words, profound logic, and his exceptional spiritual capacity, he brings out the deeper meanings of the apparently meaningless Vedic expressions and rituals. In The Foundations of Indian Culture, he establishes the justification for India's role as the spiritual guru to the world. He does not deny the backwardness of the country at the time of writing (the early twentieth century), but makes the important point that a culture cannot be judged on the basis of its most decadent phase. Whether it is discussion of art, literature, social life, or religion of India, the thread that runs all through is that the Indian culture emphasizes a rich life, a full life, a multi-faceted life, a balanced and harmonious life, but every aspect of life here has a spiritual orientation, and is linked to the ultimate goal of life, which is spiritual growth. Thus Indian spirituality is not an otherworldly spirituality; it does not place spirituality in a compartment clearly demarcated from worldly life. In India, spirituality has an all-pervasive overriding presence in everyday life. In The Human Cycle, Sri Aurobindo has traced the psychological basis of the cyclic process through which societies pass. We can see clearly today that the world is passing through a transition from the age of reason towards a subjective age striving to overcome the limitations of reason, as predicted by Sri Aurobindo a hundred years ago. In The Ideal of Human Unity, he went into the history of formation of large aggregates such as the nation state and empires, and the reasons for their repeated collapse. He has also discussed the future possibility of a world union, the obstacles that will be encountered in the realization of the possibility, and the unsuccessful experiments that are likely to be made before we realize that the only durable basis for such a union is a psychological unity based on the spiritual oneness of mankind. Sri Aurobindo's integral philosophy that runs through all his works forms the basis of a complete and ideal system of psychology and a system of education. Integral education seeks not only the cliched all-round development of the individual but also includes the development of that inner monitor in-built in each one of us that enables us to make the choices in life that make life fulfilling and meaningful. Ignoring the inner monitor (called the psychic being by Sri Aurobindo and the Mother) leads to uneasiness, and listening to it gives us immense joy and lasting mental peace. The citizens of tomorrow appreciating the value of this joy in life, in contrast with the so-called happiness dependent on external circumstances, is the surest basis of a sane society. That integral education can be translated into practice was shown by the Mother in the school that she started in the Ashram at Puducherrry, and the experiment has been repeated since in several integral schools. Finally, Sri Aurobindo's integral philosophy is couched in terms of evolution. He had visualized a hundred years ago that we are on the threshold of an evolutionary crisis. In the next evolutionary leap, mental man must give way to a supramental being - a necessity, potentiality and inevitability that many other noted thinkers have also lately hinted at.

Such then is a glimpse of the word that the Master spoke to the world. There is hardly any subject under the sun that he did not touch, and he gave everything he touched a unique timeless spiritual orientation. Following the publication of the Arya were decades of sadhana by the Master and the Mother aimed at the descent of the supramental on earth. The call was answered on 29 February 1956. However, for the effects of the descent to be visible and significant, we have to be ready. Our getting ready means that we examine everything we do in terms of the effect it will have on the level of our consciousness. Raising the level of consciousness is no longer just an individual pursuit for individual fulfillment. It has implications for the level of consciousness of the human race, the consciousness of our planet. It needs a critical mass of people to be at a very high level of consciousness for the supramental descent to have a perceptible impact on human affairs. Making our contribution to this critical mass is our homework. It is for this homework that the Mother asked mankind: "Are you ready?"


The first issue of the Arya was published on 15 August 1914

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