MVSeetaraman- SAVITRI, THE MOTHER , from Advent aug 1962 THE mystery of the Divine Incarnation in her birth and work, Janma karma cha divyam, is an occult process of uniting the Upper and Lower hemispheres in the ladder of existence, so that the hitherto unmanifest Spiritual Powers pour into the triple world of Matter, Life and Mind and bring about not only an enrichment of earthly life but also a successive movement of new creations. All the worlds above and below are indeed organised in the vast bosom of the Infinite Consciousness, mayi sarvam idam protam, but each world has a fixed norm and potentiality of movements which limit the possibilities of manifestation in that world. This world of ours is- an organisation on the foundation of Ignorance and it should have remained a field for working out the endless permutations and combinations of the energies of Avidya, circumscribed within the bounds of Nescience. But the Grace of the Divine descent and embodiment has added with every Advent a new dimension of the Higher Consciousness to the evolving humanity. The birth of Christ opened the path of Psychic Love for the Divine Love. The coming of the Buddha macadamised the road to Nirvana. The intervention of Lord Rama paved the way for perfection in Spiritualised Ethics. Sri Rama-krishna Paramahamsa canalised the Spiritualised Overhead Intuition for all. Sri Krishna made the ascent to the Over mental Knowledge and Love leading to the Supreme Ananda possible, while Chaitanya sought and achieved and transmitted the embodiment of Krishnas Love even in the vital and sometimes in the vital-physical consciousness. The work of Savitri, the Mother, is to add another, higher, all-comprehending zone of consciousness as a permanent part of the scheme of things here, so that the manifestation of the Divine Love and Ananda takes place even in this very material world, thereby fulfilling the cherished dream of all mystical and spiritual aspiration for a divine life in a divine body. This ultimate aim of making the earth a Paradise for the Play of the Divine Anandamaya Purushottama in all His plenitude and perfection becomes possible only by the preliminary instrumentation of the Supramental Creative Consciousness whose Truth-Light and Truth-Force shape the mortal members and make them fit vessels for the Divine Shakti, so that mortality bears well the Eternals touch and even welcomes the pure divine intolerance of that assault of ether and fire. From the height of that summit which is identification with Thy divine, infinite love, Thou hast turned my look towards this complicated body which has to serve Thee as an instrument. And Thou hast said to me : It is myself; seest Thou not that my light shines in it ? And in fact I saw Thy divine Love, clad in intelligence, and then in force, constitute this body in its smallest cells and radiate in it to such a point that it became nothing else than a mass of millions of radiant sparks, which all made it manifest that they were Thou. And now all darkness has disappeared, and Thou alone livest, in different worlds, under different forms, but with a life identical, immutable and eternal. We must make this divine world of Thy immutable domain of pure love and indivisible oneness commune mtimately with the divine world of all the other domains, up to the most material where Thou art the centre and the very constitution of each atom. To establish a bond of perfect consciousness between all these successive divine worlds is the sole means to live in Thee constantly and invariably, accomplishing integrally the mission Thou hast confided to the whole being in all its states of consciousness and all its modes of activity. O my sweet Master, Thou hast rent asunder a new veil of my ignorance, and, without leaving my happy place in Thy eternal heart, I am at the same time in the imperceptible but infinite heart of each of the atoms which constitute this body. II The inmost secret soul of Savitri is the Para Prakriti of the Upper Hemisphere of the world of Chit and Ananda, an immortal being of bliss and peace who can taste the Rasa of the essential Ananda manifesting itself in the Divine Lila in Time, Space and Circumstance. To the spiritual vision of the Divine Soul the sequence of actions in Time is a play, a Divine Comedy, a ball, a masquerade and a game. God is an eternal child playing an eternal game in an eternal garden. Each set of events is a scene staged by the Eternal in His consciousness, motivated by the pure delight of self-existence, with actors who are all only different forms of His own Self. There is an endless succession of scenes in different space-time dimensions with an extraordinary wealth of characters, modes, moods and atmospheres. Nothing is permanent or fixed but each glides and flows imperceptibly into and leads naturally on to the next. The Divine dramatist does not seem to be in a hurry at all in accelerating the speed of the movement of scenes so that Time and the hours move so silently that the passage is not flyby the spectators with a shock or violence. Each scene has to be a selection of particular characters and setting and mood but the principle of this selection is not explicable to the reasoning intelligence of man and so remains a mystery which can be unravelled only by a Supramental vision. The literary form of this drama is not adequately described by the usual categories of tragedy, comedy, melodrama or farce. These are the human, the all too human ways of response characterised by a terrible limitation of perception and comprehension. The human mind has only to declare its helplessness in defining what appears to it as a preposterous medley of all known forms of drama. For it is a Divine Comedy in which the Divine Love and Wisdom originate, direct, prepare and lead the events and figures to a divine consummation. The Divine Bliss is there behind every scene of apparent tears, laughter, sentimental sorrow or fantastic merriment. The human ego is a creature of Time and Circumstance with no vision of what is behind and beyond these and shaping these and that is the reason why it alternates between the limited and ignorant reactions of pleasure or merriment when events seem to satisfy its interest, and pain or exaggerated lamentation when they are adverse. But Time and Circumstance are only the framework for the Divine Artist to shape and change as .He pleases. The One and the Many who are the One in different guises have entered the field of manifestation only for a dance,a masqueraded ball of different steps and movements. Time and Circumstance ring changes according to the need of the participants in this ball. They keep time in tune with the rhythms of the Divine Dancer. The disguises of the Divine are very successful and none but He and his initiates know the real Person behind them all and even when knowing the Truth indwelling the ignorant forms He seems to revel in putting on these masks which hide His true nature so perfectly and completely. The essence of a masquerade is this simultaneous perception of the appearance and the truth behind the appearance which is felt not indeed as an illusion but as a real mask worn with joy and for joy of oneself and all similar selves. And this masquerade or Lila in Ignorance and Time is only a prelude to the more enervating masquerade or Lila in Knowledge and Eternity. Time is preparing itself for the direct, open play of the Timeless; the years point to immortality. Each Divine Soul, Jivatman, is Gods delegate, a conscious representative of the Paramatman, the Spirit, and so can and does share the simultaneous awareness of the Individual, Universal and Transcendent Divine Consciousness. So the Jiva combines many apparently mutually exclusive qualities. She is a being standing above in her status of immortality and trifling with or hugging with a consciousness of condescending superiority all things subject to the mutations of time, a person living in the ambiance of the large and wide consciousness native to the upper ether where Peace and Happiness are in a state of fused and self-existent intensity and so proof against the invasion from without by pain or sorrow. So she can look on unperturbed at the cosmic game or masquerading drama of the Divine in the Universe. But she has also a hand in the selection of events and scenes of this drama. She participates in the divine play and presides over the evolution of the human individual acting as the delegate of the Divine here in this triple world and enjoys the divine Rasakrida with Him and with other Divine souls in the eternal Brindavan behind all the appearances to the contrary in the surface, outer world. The game of the Divine with the human is so absorbing in its interest that its endless variety and richness madden her into a state of passion which is visibly seen in the glow and luminosity of her eyes. A joy in the world is her master movement here, The passion of the game lighted her eyes : A smile on her lips welcomed earths bliss and grief, A laugh was her return to pleasure and pain. All things she saw as a masquerade of Truth Disguised in the costumes of Ignorance, Crossing the years to immortality. The challenge of the dualities of the earth-scene is welcomed with a smile and the response to the opposites is accompanied by a masterful laughter exulting in the contact with the Divinity that shapes our ends. Her inward spiritual peace and tranquil happiness meet all the shocks of circumstance. All she could front with the strong spirits peace. III All this participation in the Divine Lila of the world of Ignorance by the Jivatman is done from high above in a subtle plane of detached eminence and inwardness. But she is aware of the turmoil of the life in the surface of the mental, vital and physical parts of mans being. She knows that they do not share her alchemising consciousness and vision which go behind the opposites of pleasure and pain, knowledge and ignorance and concentrate on and taste the Divine Love and Ananda permeating them all with an equal extension and intensity, samatn ānandam brahma. To their superficial outlook time is always and only time, and place is always and only place, and the life of alternation between the excitement of pleasure and the opposite excitement of pain with an intermediate swoon of indifference which must lead to either of these inevitably, is a vicious circle, a vain round of labour, a toil. The reaction of the Jivatman to this foiled circuitous wandering of the instruments is one of divine compassion of the mother for all her children. She is anxious not certainly with the fever and fret of the surface parts but in her own detached and certain poise that they too must share in the Divine Vision. Their education becomes her calm interest. She can indeed send from above, Page-30 the spiritual calmness and bliss which would spiritualise them to a great deal but that would not change their essential stuff of nature and make them respond in the active dynamic life of ignorance to the challenges and terrible tailings of the Inconscient. Not content with mere reflections of her light, peace and bliss which are precarious and certainly inadequate to convert the contacts with Ignorance into the divine ecstasy, She puts forth a small portion of herself, A being no bigger than the thumb of man Into a hidden region of the heart To face the pang and to forget the bliss, To share the suffering and endure earths wounds And labour mid the labour of the stars. This is the psychic essence, the spiritual spark in the members of the earth-consciousness, a unique quality of the earth not found in any other organisation of consciousness in the other worlds from the Over mental to the subtle physical. It is a direct, special, transmuting infusion into the most inconscient and obscure Matter to awaken it once more step by step to the Divine Consciousness, the Divine Presence and finally the Divine Himself. It is a specialty of the earth. But only in the human being does the psychic become more conscious, more formed and also more independent; it is there individualised. At first it is a tiny being, a being no bigger than the thumb of man, Angushthamatra Purusha, deep inlaid in the cavernous depths of mans being, nihatah guhāyām, not in the front or responding or receiving the experiences of life directly but through a hard, confusing layer of ignorant mental, vital, and physical and even subconscient inchoate mass. In its state of initial weakness, the surface parts and ego might and do dominate and compel it to an identification with their life of agony and torture, exultation and ambition and subjection to the whippings of Fate. This in us laughs and weeps, suffers the stroke, Exults in victory, struggles for the crown, . Identified with the mind and body and life, It takes on itself their anguish and defeat, Bleeds with Fates whips and hangs upon the cross, But the Jivatman is secretly supporting this human actor and slowly infusing more and more of her spiritual qualities into the psychic and through this into the other members. Yet is the unwounded and immortal self Supporting the actor on the human scene. Through this she sends us her glory and her powers, Pushes to wisdoms heights, through miserys gulfs; Each human being carries within him a portion of the universal mental, vital, physical and subconscient consciousness of the Ignorance and the load he has to bear is terrible and impossible and man would have given up the game and lapsed into the original Inconscience individually . and collectively. Here where men sit and hear each other groan with the weary weight of all this unintelligible world, it is the strength, sympathy and brotherly love of the psychic being which have made man not only survive the onslaughts of Time and Fate but even confidently look up to the heights in a mounting aspiration of a divine perfection, profoundly dissatisfied with even the greatest achievements of the human ego or the mind. The divine discontent with the present organisation of things and an ardent longing for an integral transformation of all the members of mans personality are the products of a psychic influence and integration. This is in us the godhead small and marred; In this human portion of divinity She seats the greatness of the Soul in Time To uplift from light to light, from power to power, Till on a heavenly peak it stands, a king. In body weak, in its heart an invincible might, It climbs stumbling, held up by an unseen hand, A toiling spirit in a mortal shape. The broad-based flame of Bhakti for the Divine in a total consecration extending to and igniting all the parts and planes of a mans being from the zenith at the head to the nadir at the feet and pouring towards the very heart of the Divine Sun in an undeviating straight and swift movement of exclusive concentration, the pyramidal Agni, is the result of the perfect working of the fully grown psychic being in man. Not to be satisfied with the lights on the way however great and dazzling, not to be deceived by the misleading will-o-the-wisps of the Intermediate zones, but to assimilate the pure spiritual influences in all the planes and proceed from peak to peak of the many-peaked hill of Spiritual Consciousness till one arrives at the highest peak of all, the Supra-mental Sachchidananda, the heavenly peak, strife singe, yajne yajne. It grows in stature progressively with every ascent towards and the descent from the Higher Conciousness till at last the tiny creature becomes a majestic king. For, from the very outset it holds within itself an unconquerable power, the power of the Divine Grace and Presence which manifests itself more and more in its upward ascent and out flowering. IV This psychic presence transplanted in the lower hemisphere for the redemption of the earth and humanity by the Divine Soul in the upper hemisphere, crosses the Intermediate zones with safety and finally meets the secret soul above in the Zone of Light. Here in this chamber of flame and light they met; They looked upon each other, knew themselves, The secret deity and its human part, The calm immortal and the struggling soul. The Jivatman waits in the native home of Chit-Tapas for the psychic emanation sent into the triple world of Ignorance to ascend with a homogeneous, integrated, mental, vital and physical consciousness to its region of light, love and bliss. There is a mutual recognition of essential oneness and then there is the embrace of each other in a rapturous love, Then with a magic transformations speed They rushed into each other and grew one. This identification of the Chaitya Purusha with the Jivatman is a mysterious union, for it is not a simple mergence or the passing away of the individual uniqueness of the psychic being or laya in the Beyond. Nor is it a lapse of the essential qualities of the Jivatman to acclimatize itself to the demands of the psychic. But it is a fusion of the peculiar qualities of both and the formation of a new Gnostic being, a transformed being who becomes the mediator between the Sachchidananda and the Jada, one who can call safely and bear the onrush of the Light, Power, Bliss and Love of the Supramental Ishwari Shakti, not only in herself and for her inner being but also and especially into the mortal members for their integral transformation. This profound alchemy is instantaneous and happens the moment the pyramidal psychic Agni touches the plane of Chit-Tapas, for this is the region of the all-effectuating power of transformation. And when the day will come for the manifestation of the supreme Love, for the crystallised, concentrated descent of the supreme Love, that will indeed be the moment of Transformation. Because nothing will be able to resist That. By this finding of her soul and the rushing into each other of the secret deity and the struggling human soul in her, Savitri unites in her individual being to begin with, the Supreme Love, Chit-Tapas, of the Upper Hemisphere and the triple world of the lower hemisphere. The work that remains to be done is the work of individual transformation on this basis of all the mortal instruments and the further more difficult work of transmission of this experience to all aspiring centres on the earth-scene. V The life and work of the Avatar are at the same time a parable and a paradigm of the human evolution towards the Divine Consciousness. Always, with whatever stumblings or tempos of movement and waiting in the inns of the wayside, man follows the path blazed by the Divine, mamavartmānuvartante manusyāh sarvasah. So we could envisage the future line of Sadhana of humanity to be a psychic orientation and integration and an ascent to the Supramental Love and a descent and consequent transformation and formation of the Gnostic Purusha. For the Avatar gives not a mere teaching or a blueprint of sadhana only but generates the Yoga Shakti for the new realisation and therefore a new creation. That is the reason why we find in Sri Aurobindos epic, the sadhana of Savitri, especially the Finding of the Soul described not only with particular reference to the individual being in Savitri but in very general terms embracing and applicable to all humanity. This in us laughs and weeps, suffers the stroke... Yet is the unwounded and immortal self Supporting the actor on the human scene. Through this she sends us her glory and her powers, Pushes to wisdoms heights, through miserys gulfs This is in us the godhead small and marred ; So the sadhana of Savitri is a type of all the sadhana of the evolving mortals aspiring for an integral transformation. She is the ladder of ascent for humanity and descent of the Divine Love. The ascent of the inmost soul in man, the Hamsa or spiritual swan towards the Divine soul above, the Paramahamsa and their union or mergence have been revealed and practised in the greatest spiritual disciplines of the Eleusinian mysteries, the Neo-Platonism of Plotinus who spoke of the flight of the alone to the Alone as the very essence of mysticism, and of many forms of Oriental mysticism. Thus the great Hamsa Vidya aspires for communion with the Swan of all swans who should direct them all increasingly and permanently for their redemption and fulfilment : Hamsaharhsāya vidmahe ; Paramahamsāya dhīmahe ; tanno harhsah pracodayāt. But the formation of the Gnostic being in her and therefore opening up of the possibility in all are unique achievements of this Avatar. But barring these rare spiritual disciplines which emphasise the out flowering and ascent of the soul in man towards the Divine soul above for the sake of liberation from the vain rounds of Karma, other lines of sadhana are satisfied with a reflection of the Peace and Bliss of the Parama Hamsa in the purified mind and sometimes in the chastened vital. Very often the emphasis is on leaping into the unmanifest Beyond free from all dynamism or the possibility of it, anyway the shuffling off of the mortal coil and instruments. In very secret spiritual traditions which keep the overhead ascent as the goal, the evolution of the psychic being reaches a stage when a God of the plane of the Over mind extends and identifies himself with the psychic which has developed an affinity with him and so draws this psyche to his own world of felicity, or Heaven, the over mental world. This is the tradition of the ascent to Kailasa, Vaikunta, Goloka, Chintamanigriha and Kaumara loka of Eastern Spiritual Sadhana and the many mansions spoken of by Christ. In exceptionally fortunate periods in the terrestrial evolution one of these Over mental Gods comes down here attended by all the psyches in affinity with Him and clustered round Him in a constant Mandala of love and harmony. This seems to be the case with Krishna and the Gopikas in this world, a temporary projection into this world of that great world of Harmony, sufficiently powerful to leave in the earth-memory a permanent impression and aspiration for the felicity of that heaven. The crossing of the Over mental border and the entry into the Supramental and Chide ananda Loka not only individually but generating the Yoga shakti for that crossing by mortal man to produce not the mere Spiritual Man of the past but the new Gnostic Soul are the work of Savitri, the Mother. M. V. SEETARAMAN References : Prayers and Meditations Savitri : Book Seven ; Canto Five. Prayers and Meditations of the Mother.
Posted on: Mon, 03 Feb 2014 11:59:51 +0000
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