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The Mother, Sri Aurobindo and the Integral Yoga
Two in One
The opposition between the Mother’s consciousness and my consciousness was an invention of the old days (due mainly to X, Y and others of that time) and emerged in a time when the Mother was not fully recognised or accepted by some of those who were here at the beginning. Even after they had recognised her they persisted in this meaningless opposition and did great harm to them and others. The Mother’s consciousness and mine are the same, the one Divine Consciousness in two, because that is necessary for the play. Nothing can be done without her knowledge and force, without her consciousness —if anybody really feels her consciousness, he should know that I am there behind it and if he feels me it is the same with hers. If a separation is made like that (I leave aside the turns which their minds so strongly put upon these things), how can the Truth establish itself —from the Truth there is no such separation. 13 November 1934
Is there any difference in your working and the Mother’s working —I mean any difference in the force or effectivity? No, it is a single Power. 23 May 1933
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Of course you are right in saying we are one and whatever is given is from both. If I give, the Mother’s Force goes with it, or else the sadhak would get nothing, and if the Mother gives, my support goes with it and gives it my light as well as the Mother’s. It is two sides of one indivisible action, one carrying with it the
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other. It is the Mother’s Force that gives the push, but also the peace. 16 July 1936
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Whatever one gets from the Mother, comes from myself also —there is no difference. So, too, if I give anything, it is by the Mother’s Force that it goes to the sadhak. 20 August 1936
There is something undivine in the world, a part that seems obscure; I said to the Mother that its truth here is expressed by the Mother’s Light. The other truth is expressed by Sri Aurobindo’s Light. They are two different paths and seem to be poles apart, yet they meet some place above. If you allow such strange and wrong ideas to get hold of you, it is not surprising that you get confusion and find it difficult to make any steady progress. The Mother’s consciousness is the divine Consciousness and the Light that comes from it is the light of the divine Truth; the Force that she brings down is the force of the divine Truth. One who receives and accepts and lives in the Mother’s light, will begin to see the truth on all the planes, the mental, the vital, the physical. He will reject all that is undivine; the undivine is the falsehood, the ignorance, the error of the dark forces; the undivine is all that is obscure and unwilling to accept the divine Truth and its light and force. The undivine, therefore, is all that is unwilling to accept the light and force of the Mother. That is why I am always telling you to keep yourself in contact with the Mother and with her Light and Force, because it is only so that you can come out of the confusion and obscurity and receive the Truth that comes from above. When we speak of the Mother’s Light or my Light in a special sense, we are speaking of a special occult action —we are speaking of certain lights which come from the Supermind. In this action the Mother’s is the white Light which purifies, illumines, brings down the whole essence and power of the Truth
Page – 80 and makes the transformation possible. But in fact all light that comes from above, from the highest divine Truth is the Mother’s. There is no difference between the Mother’s path and mine; we have and have always had the same path, the path that leads to the supramental change and the divine realisation; not only at the end, but from the beginning they have been the same. The attempt to set up a division and opposition of this kind, putting the Mother on one side and myself on another and opposite or quite different side, has always been a trick of the forces of the Falsehood when they want to prevent a sadhaka from reaching the Truth. Dismiss all such falsehoods from your mind. Know that the Mother’s light and force are the light and force of the Truth; remain always in contact with the Mother’s light and force, then only can you grow into the divine Truth. 10 September 1931
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I want to ask whether the idea of the Mother is the same as that of God. I thought that what we call Sri Aurobindo’s Light or the Supramental Light leads to the realisation of God, while the realisation of the Mother is the realisation of Consciousness going parallel and also beyond in its separateness. If the One is the Mother, then does Sri Aurobindo’s Light lead to something different, such as the ideals of the Upanishads —the realisation of the Purusha etc.? These differences never seem to meet in oneness. I wrote once before that these ideas about the separation between the Mother and myself and our paths being different or our goal different are quite erroneous. Our path is the same; our goal too is the same —the Supramental Divine. 24 February 1932
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Mother was doing Yoga before she knew or met Sri Aurobindo; but their lines of sadhana independently followed the same course. When they met, they helped each other in perfecting the
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sadhana. What is known as Sri Aurobindo’s Yoga is the joint creation of Sri Aurobindo and the Mother; they are now completely identified —the sadhana in the Asram and all arrangement is done directly by the Mother, Sri Aurobindo supports her from behind. All who come here for practising Yoga have to surrender themselves to the Mother who helps them always and builds up their spiritual life.
I feel the Divine as spirit everywhere, pulling me towards Him. He is the Self of all and the Master of all. I feel He is greater than the Mother. I feel He is the Divine who is embodied in my Father Sri Aurobindo. It is one aspect of the Divine —but the Divine as the Self and Lord and the Divine as the Mother are the same —there is no less nor greater. 31 March 1934
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Why do some people here consider you greater than the Mother? Are not both of you from the same plane? Is it not a veil over the human vision that makes such a distinction? It is the minds that see surface things only and cannot see what is behind them. 28 March 1935
Mother and I are one but in two bodies; there is no necessity for both the bodies to do the same thing always. On the contrary, as we are one it is quite sufficient for one to sign, just as it is quite sufficient for one to go down to receive Pranam or give meditation.
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The Mother and I are one and equal. Also she is supreme here and has the right to arrange the work as she thinks best for the
Page – 82 work, no one has any right or claim or proprietorship over any work that may be given him. The Asram is the Mother’s creation and would not have existed but for her, the work she does is her creation and has not been given to her and cannot be taken from her. Try to understand this elementary truth, if you want to have any right relation or attitude towards the Mother. June 1935
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Two Texts
Sri Aurobindo wrote these two pieces around 1927, soon after the Mother took up the charge of the Ashram. In the first, he speaks from the point of view of the Mother; in the second, he speaks from the point of view of “the God of Wealth”. The second piece may have been written for a disciple who had undertaken to collect money for the Ashram. 1
I am the Shakti of Sri Aurobindo alone, and the Mother of all my children. My children are all equally part of my consciousness and of my being. When transformed and realised, all will have an equal right to manifest each one an aspect of myself and Sri Aurobindo. It is the unity of all in the solidarity of a common manifestation that will allow the creation of the new and divine world upon the Earth. Each will bring his part, but no part will be complete except as a power in the solidarity of the whole.
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I am the God of Wealth, the Strong and Splendid, I am the Master of the thousands and the Regent of the millions, I am the puissant Creator, the full —handed gatherer, the opulent disposer of treasures. All the riches of every kind that are in the earth and on the earth and below it and all the riches that are in the waters are mine by right; I have power over all their plenitudes. My power is for the Mother; I call all these riches for her, that I may dedicate them to her, that I may lay them at the feet of the Mother of Radiances, ॐ तथास्तु.
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