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The Divine Grace
A Special Number of All India Magazine
Feb-Mar 1998. VOLUME XXVII
Words of Sri Aurobirldo and The Mother
What Is Grace                                      
By Its Breath of Grace Our Lives Abide             
Grace and Our Collaboration                        
Another Aspect of the Grace                        
Invoking the Grace                                 
Humility and Gratefulness                          
Difficulties = Grace = Progress                    
Cure of Illness by the Grace                       
Catastrophes, Wars and the Future                  
Karma and the Grace                                
Universal Justice and the Work of the Avatar       
The Concept of Grace                               
If Grace Can Do Everything, Why Tapasya            
When One Enters the Spiritual Path                 
The Lord's Assurance                               
The Supreme Wisdom                                 
What Is Grace
There is in Love,  at its Origin,  something which
is  translated  constantly  as the intervention of
Grace:  a force,  a sweetness,  something  like  a
vibration of solace spread everywhere...          
The Grace, the Grace is a thing that surpasses all
comprehension, with its clear-seeing kindliness.  
...the Grace... is the expression of the Supreme. 
The Grace is something that pushes you towards the
goal  to  be  attained.  Do not try to judge it by
your mind,  you will not get anywhere,  because it
is something  formidable  which  is  not explained
through human words or feelings.                  
The closer you come to the Divine,  the  more  you
live  under  a  shower of overwhelming evidence of
His immeasurable Grace.                           
                                         THE MOTHER
Grace is  not  an  invention,  it  is  a  fact  of
spiritual experience.                             
Grace is something  spontaneous  which  wells  out
from  the  Divine  Consciousness as a free flow of
its being.                                        
                                      SRI AUROBINDO
By Its Breath of Grace Our Lives Abide
When you are in a particular set of  circumstances
and certain events take place,  these events often
oppose your desire or what seems best to you,  and
often  you  happen  to  regret  this  and  say  to
yourself,  "Ah!  how good it would have been if it
were  otherwise,  if it had been like this or like
that",  for little things and big things....  Then
years pass by,  events are unfolded; you progress,
be come more  conscious,  understand  better,  and
when  you  look  back,  you  notice  -  first with
astonishment, then later with a smile - that those
very  circumstances  which  seemed  to  you  quite
disastrous or unfavourable,  were exactly the best
thing  that could have happened to you to make you
progress as you should have.  And if you  are  the
least  bit  wise  you tell yourself,  "Truly,  the
divine Grace is infinite."                        
     So, when  this  sort of thing has happened to
you a number of times,  you  begin  to  understand
that   in  spite  of  the  blindness  of  man  and
deceptive  appearances,  the  Grace  is  at   work
everywhere, so that at every moment it is the best
possible thing that happens in the state the world
is in at that moment.  It is because our vision is
limited or even because we are blinded by our  own
preferences that we cannot discern that things are
like this.                                        
Human intelligence is such that unless there is  a
contrast it does not understand.  You know, I have
received hundreds of letters from people  thanking
me  because  they had been saved;  but it is very,
very rarely  that  someone  writes  to  thank   me
because  nothing has happened,  you understand!.. 
People are not aware  of  the  workings  of  grace
except  when there has been some danger,  that is,
when there has been the beginning of  an  accident
or  the  accident  has  taken  place and they have
escaped it.  Then they become aware. But never are
they  aware  that if,  for instance,  a journey or
anything whatever, passes without any accident, it
is  an  infinitely  higher  grace.  That  is,  the
harmony  is established in such a way that nothing
can happen.  But that seems to them quite natural.
When people are ill and get well quickly, they are
full of gratitude;  but never  do  they  think  of
being grateful when they are well; and yet that is
a much greater miracle!                           
At each  moment of our life,  in all circumstances
the Grace is there  helping  us  to  surmount  all
The Supreme's  power is infinite - it is our faith
that is small.                                    
The Divine help is much vaster than what any human
being is able to receive.                         
With the Divine's help nothing is impossible.     
                                        THE MOTHER
Grace and Our Collaboration
I have said somewhere,  or maybe written,  that no
matter how great  your  faith  and  trust  in  the
divine Grace, no matter how great your capacity to
see it at work  in  all  circumstances,  at  every
moment,  at  every  point in life,  you will never
succeed in understanding the marvellous  immensity
of Its  Action, and the precision,  the exactitude
with which this Action is accomplished;  you  will
never  be  able  to grasp to what extent the Grace
does everything,  is behind everything,  organises
everything, conducts everything, so that the march
forward to the divine realisation may be as swift,
as complete,  as total and harmonious as possible,
considering the circumstances of the world.       
     As soon as you are in contact with It,  there
is not a second in time,  not a  point  in  space,
which  does not show you dazzlingly this perpetual
work of the Grace,  this constant intervention  of
the Grace.                                        
     And once you have seen this, you feel you are
never equal to it, for you should never forget it,
never have any fears,  any anguish,  any  regrets,
any recoils...  or even suffering.  If one were in
union with this Grace,  if one saw It  everywhere,
one  would  begin living a life of exultation,  of
all-power, of infinite happiness.                 
    And  that   would    be   the   best   possible
collaboration in the divine Work.                 
...when one begins to see it,  one enters  upon  a
state  of  wonder which nothing can describe.  For
behind the appearances one perceives this Grace  -
infinite,   wonderful,  all-powerful - which knows
all,  organises  all,  arranges all, and leads us,
whether  we like it or not,  whether we know it or
not, towards the supreme goal, that is, union with
the Divine, the awareness of the Godhead and union
with Him.                                         
     Then one  lives in the Action and Presence of
the Grace a life full of joy,  of wonder, with the
feeling of a marvellous strength,  and at the same
time with a  trust  so  calm,  so  complete,  that
nothing can shake it any longer.                  
    And when  one  is  in  this  state  of perfect
receptivity and perfect adherence,  one diminishes
to  that extent the resistance of the world to the
divine Action;  consequently,  this  is  the  best
collaboration  one  can bring to the Action of the
Divine.  One understands what He wants  and,  with
all one's consciousness, adheres to His Will.     
In the whole manifestation there  is  an  infinite
Grace constantly at work to bring the world out of
the misery,  the obscurity and  the  stupidity  in
which  it lies.  From all time this Grace has been
at work,  unremitting in its effort,  and how many
thousands  of  years were necessary for this world
to awaken to the need for something greater,  more
true, more beautiful.                             
     Everyone can gauge,  from the  resistance  he
meets in his own being,  the tremendous resistance
which the world opposes to the work of the Grace. 
     And it  is only when one understands that all
external things,  all  mental  constructions,  all
material efforts are vain, futile, if they are not
entirely consecrated to this Light and Force  from
above,  to  this  Truth which is trying to express
itself,  that  one  is  ready  to  make   decisive
progress.  So the only truly effective attitude is
a perfect,  total,  fervent giving of our being to
That  which  is  above  us and which alone has the
power to change everything.                       
    When you  open  to  the  Spirit  within you it
brings you a first foretaste of that  higher  life
which alone is worth living...                    
... this [fixing rigid laws] cuts you off from the
creative Power of the Spirit, it cuts you off from
the   true   Power  of  the  Grace,  for  you  can
understand that if  by  your  aspiration  or  your
attitude  you  introduce  a higher element,  a new
element - what  we  may  now  call  a  supramental
element - into the existing combinations,  you can
suddenly  change  their  nature,  and  all   these
so-called  necessary  and  ineluctable laws become
absurdities. That is to  say  that  you  yourself,
with your conception,  with your attitude and your
acceptance  of  certain  alleged  principles,  you
yourself  close  the  door upon the possibility of
the miracle - they are not miracles when one knows
how  they  happen,  but  obviously  for  the outer
consciousness they seem miraculous.  And it is you
yourself,  saying  to  yourself  with a logic that
seems quite reasonable,  "Well, if I do this, that
will  necessarily  happen,  or if I don't do that,
necessarily this other thing will happen",  it  is
you  yourself who close the door - it is as though
you were putting an iron curtain between  yourself
and the free action of the Grace.                 
                                        THE MOTHER
Another Aspect of the Grace
There was a  time,  not  so  long  ago,  when  the
spiritual  aspiration  of man was turned towards a
silent,  inactive peace, detached from all worldly
things,  a  flight  from life,  precisely to avoid
battle,  to rise above the  struggle,  escape  all
effort;  it was a spiritual peace in which,  along
with  the  cessation  of  all  tension,  struggle,
effort,  there  ceased  also  suffering in all its
forms,  and this was considered to be the true and
only expression of a spiritual and divine life. It
was considered to be the divine grace,  the divine
help,  the divine intervention.  And even now,  in
this age of anguish,  tension , hypertension, this
sovereign  peace  is the best received aid of all,
the most welcome,  the solace people ask and  hope
for.  For  many  it  is  still  the true sign of a
divine intervention, of divine grace.             
    In fact,  no matter what one wants to realise,
one  must  begin  by establishing this perfect and
immutable peace;  it is the basis from  which  one
must  work;  but  unless  one  is  dreaming  of an
exclusive, personal and egoistic  liberation,  one
cannot stop there.  There is another aspect of the
divine grace, the aspect of progress which will be
victorious  over  all obstacles,  the aspect which
will propel humanity to a new  realisation,  which
will open the doors of a new world...             
People believe   that   the   Grace  means  making
everything smooth for all your  life.  It  is  not
    When the Grace acts, the result may or may not
be  pleasant  -  it  takes no account of any human
value,  it may even  be  a  catastrophe  from  the
ordinary and superficial point of view.  But it is
always the best for the  individual.  It is a blow
that the Divine sends so that progress may be made
by leaps and bounds. The Grace is that which makes
you march swiftly towards the realisation.        
If you come to the spiritual life with  a  sincere
aspiration,  sometimes  an avalanche of unpleasant
things falls upon you:  you quarrel with your best
friends,  your  family kicks you out of the house,
you lose what you thought  you  had  gained....  I
knew  someone  who  had come to India with a great
aspiration and after a very  long  effort  towards
knowledge  and  even  towards Yoga.  That was long
long ago.  At that time,  people used  to  put  on
watchchains  and  trinkets.  This  gentleman had a
golden pencil which his grandmother had given  him
to  which  he  was  attached  as the most precious
thing in the world.  It was fixed  to  his  chain.
When  he  landed  at  one  of  these  ports  -  at
Pondicherry or perhaps elsewhere in  India  or  at
Colombo,  I  believe it was at Colombo - they used
to get into small boats and  the  boats  took  you
ashore. And so this gentleman had to jump from the
gangway of the ship into the boat.  He missed  his
step,  somehow got back his balance, but he made a
sudden movement and the little gold pencil dropped
into  the  sea  and  went  straight  down into the
depths.  He was at first very much aggrieved,  but
he  told  himself:  "Why,  that  is  the effect of
India:  I am freed from my attachments...." It  is
for  very sincere people that the thing takes such
a form.  Fundamentally,  the avalanche of troubles
is  always  for sincere people.  Those who are not
sincere receive things  with  the  most  beautiful
bright  colours just to deceive them,  and then in
the end to enable them to find out that  they  are
Sir Philip  Sidney said of the criminal led out to
be hanged,  "There, but for the grace of God, goes
Sir Philip Sidney." Wiser, had he said, "There, by
the grace of God,  goes Sir Philip  Sidney."  (Sri
I have not understood the meaning of this aphorism.
    Sir Philip  Sidney was a statesman and a poet,
but in spite of his success in life,  he  retained
his  humble nature.  Seeing a criminal being taken
to the gallows,  he is supposed to have  said  the
famous  words  which  Sri  Aurobindo quotes in his
aphorism and which could be paraphrased like this,
"That  could have happened to me too,  but for the
Grace of God." Sri Aurobindo remarks that had  Sir
Philip Sidney been wiser he would have said, "That
could have happened to me too,  `by the  Grace  of
God." For the divine Grace is everywhere,  always,
behind everything and every  event,  whatever  our
reaction to that thing or event may be, whether it
appears good or bad, catastrophic or beneficial.  
    And if Sir Philip had been a  Yogi,  he  would
have  had  the  experience  of  human unity and he
would have felt concretely that it was himself  or
a  part  of  himself  which  was  being led to the
gallows and he would have known at the  same  time
that  everything that happens happens by the Grace
of the Lord.                                      
                                        THE MOTHER
Invoking the Grace
Q: Does the intervention of the Grace come through
a call?                                           
    When one   calls?  I  think  so.  Anyway,  not
exclusively and solely. But certainly, yes, if one
has  faith  in  the Grace and an aspiration and if
one does what a little child would when it runs to
its mother and says: "Mamma, give me this", if one
calls with that simplicity,  if one turns  to  the
Grace  and  says  "Give  me  this",  I  believe it
listens. Unless one asks for something that is not
good for one, then it does not listen. If one asks
from  it  something  that  does  harm  or  is  not
favourable, it does not listen.                   
   Q: What is the cause of this effect? of the call?
    Perhaps one was destined to call. That is: Did
the hen produce the egg or  the  egg  the  hen?  I
don't know whether it is the Grace which makes you
call the Grace or whether  because  the  Grace  is
called the Grace comes. It is difficult to say.   
    Essentially, it is quite possible that what is
most lacking is faith.  There  is  always  a  tiny
corner in the thought which doubts and debates. So
that spoils every thing.  It is only just when one
is  in an absolutely critical situation,  when the
mind realises that it can do  nothing,  absolutely
nothing,  when  it  stands  there quite stupid and
incapable,  then,  at that moment,  if one aspires
for a higher help, the aspiration has exactly that
kind of intensity which comes  from  despair,  and
that  takes effect.  But if your thought continues
to argue, if it says: "Yes, yes, I have aspired, I
have prayed,  but God knows if this is the moment,
and  whether  it  will  come  and  whether  it  is
possible",   well, then it is finished, it doesn't
work. This is one of the commonest of things.     
...if one has... trust in the divine Grace, if one
has the faith that there is something in the world
like the divine Grace, and that this something can
answer  a  prayer,  an aspiration,  an invocation,
then,  after making one's mental formation, if one
offers it to the Grace and puts one's trust in it,
asks it to intervene and has  the  faith  that  it
will  intervene,  then  indeed one has a chance of
    Try, and you will surely see the result.      
    Q: But,  Mother,  when one prays sincerely for
the intervention of the Grace,  doesn't one expect
a particular result?                              
    Excuse me,  that  depends  on the tenor of the
prayer.  If one simply invokes the  Grace  or  the
Divine,  and  puts oneself in His hands,  one does
not  expect  a  particular  result.  To  expect  a
particular result one must formulate one's prayer,
must ask for something.  If you have only a  great
aspiration  for  the  divine  Grace  and evoke it,
implore  it,  without  asking  it   for   anything
precise, it is the Grace which will choose what it
will do for you, not you.                         
    Q: That is better, isn't it?                  
    Ah!  that's  quite  another question.         
    Why, it is higher in its quality, perhaps. But
still,  if  one  wants  something  precise,  it is
better to formulate  it.  If  one  has  a  special
reason  for  invoking  the Grace,  it is better to
formulate it precisely and clearly.               
    Of course,  if  one  is in a state of complete
surrender  and  gives  oneself  entirely,  if  one
simply  offers oneself to the Grace and lets it do
what it likes,  that is very good.  But after that
one  must not question what it does!  One must not
say to it, "Oh! I did that with the idea of having
this", for if one really has the idea of obtaining
some thing,  it is better to formulate it  in  all
sincerity,   simply,   just   as   one   sees  it.
Afterwards,  it is for the Grace to choose  if  it
will do it or not;  but in any case, one will have
formulated clearly what one wanted.  And there  is
no harm in that.                                  
    Where it becomes bad is when  the  request  is
not  granted  and  one revolts.  Then naturally it
becomes  bad.  It  is  at  that  moment  one  must
understand   that  the  desire  one  has,  or  the
aspiration, may not have been very enlightened and
that  perhaps  one  has asked for some thing which
was not exactly what was good  for  one.  Then  at
that  moment  one  must  be  wise  and say simply,
"Well,  let Thy Will be done." But so long as  one
has  an  inner perception and an inner preference,
there is no harm in formulating it.  It is a  very
natural movement.                                 
    For example,  if one has been foolish  or  has
made  a  mistake  and one truly,  sincerely wishes
never to do it again,  well,  I don't see any harm
in asking for it.  And in fact, if one asks for it
with sincerity, a true inner sincerity, there is a
great chance that it will be granted.             
    You must not think that the  Divine  likes  to
contradict you. He is not at all keen on doing it!
He can see better than you what is really good for
you;   but  it  is  only  when  it  is  absolutely
indispensable that  He  opposes  your  aspiration.
Otherwise he is always ready to give what you ask.
                                        THE MOTHER
Humility and Gratefulness
    Q: What is the way to accept  the  Grace  with
    Ah! First of all you must feel  the  need  for
it.  This  is  the most important point.  It is to
have a certain  inner  humility  which  makes  you
aware of your helplessness without the Grace, that
truly,  without  it   you   are   incomplete   and
powerless.  This,  to  begin  with,  is  the first
    This is the first condition.  And then, if you
become  aware  that it is only the Grace which can
do that,  that the situation  in  which  you  find
yourself,  from there the Grace alone can pull you
out, can give you the solution and the strength to
come out of it,  then,  quite naturally an intense
aspiration awakes in you, a consciousness which is
translated into an opening.  If you call,  aspire,
and if you hope to get an answer,  you will  quite
naturally open yourself to the Grace.             
    And later - you must pay  great  attention  to
this  (Mother  puts  her finger on her lips) - the
Grace will answer you, the Grace will pull you out
of  the  trouble,  the  Grace  will  give  you the
solution to your problem or will help you  to  get
out of your difficulty. But once you are free from
trouble and have  come  out  of  your  difficulty,
don't forget that it is the Grace which pulled you
out,  and don't think it is  yourself.  For  this,
indeed, is  the important point.  Most people,  as
soon as the difficulty has gone,  say, "After all,
I pulled myself out of the difficulty quite well."
    There you are.  And then you lock and bolt the
door, you see, and you cannot receive anything any
more. You need once again some acute anguish, some
terrible  difficulty  for  this  kind   of   inner
stupidity to give way, and for you to realise once
more that you can do nothing.  Because it is  only
when  you  grow  aware that you are powerless that
you begin to be just a little  open  and  plastic.
But  so long as you think that what you do depends
on your own skill and your  own  capacity,  truly,
not only do you close one door, but, you know, you
close lots of doors one  upon  another,  and  bolt
them.  You  shut  yourself  up  in  a fortress and
nothing  can  enter  there.  That  is  the   great
drawback:   one   forgets   very   quickly.  Quite
naturally  one  is  satisfied   with   one's   own
    Ah, it is very  difficult  to  be  sincere....
That  is  why  the  blows  multiply  and sometimes
become terrible,  because that's  the  only  thing
which   breaks   your   stupidity.   This  is  the
justification of calamities.  Only when you are in
an  acutely  painful  situation  and indeed before
something that affects you deeply, then that makes
the stupidity melt away a little.  But as you say,
even when there is something that melts,  there is
still a little something which remains inside. And
that is why it lasts so long...                   
    How many  blows  are needed in life for one to
know to the very depths that one is nothing,  that
one can do nothing,  that one does not exist, that
one is nothing,  that there is no  entity  without
the  divine Consciousness and the Grace.  From the
moment  one  knows  it,  it  is  over;   all   the
difficulties   have   gone.   When  one  knows  it
integrally and there is nothing  which  resists...
but till that moment... And it takes very long.   
                                        THE MOTHER
Difficulties = Grace = Progress
When difficulties   besiege  you,  know  that  the
Divine Grace is with you.                         
All the  circumstances  of  life  are  arranged to
teach us that,  beyond mind,  faith in the  Divine
Grace  gives  us  the  strength  to go through all
trials, to overcome all weaknesses  and  find  the
contact with  the Divine Consciousness which gives
us not  only  peace  and  joy  but  also  physical
balance and good health.                          
If one  has  within him faith in the divine grace,
that the divine grace is watching  over  him,  and
that  no  matter  what happens the divine grace is
there,  watching over him,  this one may keep  all
one's life and always;  and with this one can pass
through all dangers,  face all  difficulties,  and
nothing  stirs,  for  you  have  the faith and the
divine grace is with  you.  It  is  an  infinitely
stronger, more conscious, more lasting force which
does  not  depend  upon  the  conditions  of  your
physical  build,  does  not  depend  upon anything
except the divine grace alone,  and hence it leans
on the Truth and nothing can shake it.            
... the argument of weakness does  not  hold.  The
divine  Grace  is  always  there to help those who
have  decided  to  correct  themselves,  and  they
cannot  say,  "I  am  too weak to correct myself."
They can say that they  still  haven't  taken  the
resolution to  correct themselves,  that somewhere
in the being  there  is  something  that  has  not
decided to do it, and that is what is serious.    
    The argument of weakness  is  an  excuse.  The
Grace  is  there  to  give the supreme strength to
whoever takes the resolution.                     
    That means an insincerity,  it does not mean a
weakness.  And insincerity is always an open  door
for the adversary. That means there is some secret
sympathy with what is perverse.  And that is  what
is serious.                                       
All depends  on  what you want.  If you want Yoga,
take all that happens as  the  expression  of  the
Divine  Grace  leading you towards your goal,  and
try to understand the  lesson  that  circumstances
For those  who have given themselves to the Divine
each  difficulty  that  confronts  them   is   the
assurance of a new progress and thus must be taken
as a gift from the Grace.                         
To one who has the aspiration for the Divine,  the
difficulty which is always before him is the  door
by  which he will attain God in his own individual
manner:  it is his  particular  path  towards  the
Divine Realisation.                               
    There is also the fact that if somebody has  a
hundred  difficulties  it  means  he  will  have a
tremendous realisation  -  provided,  of   course,
there  are  in  him  patience and endurance and he
keeps the aspiring flame of Agni  burning  against
those defects.                                    
    And remember:  the  Grace  of  the  Divine  is
generally proportioned to your difficulties.      
The big  difficulty in Matter is that the material
consciousness   (that  is  to  say,  the  mind  in
Matter)  has  been  formed  under  the pressure of
difficulties    -     difficulties,     obstacles,
sufferings,  struggles.  It  has been,  so to say,
"worked out" by these things  and  that  has  left
upon it a stamp,  almost of pessimism,  defeatism,
which is certainly the greatest obstacle....      
    The most   material  consciousness,  the  most
material mind is accustomed to  act,  to  make  an
effort,  to advance through whippings;  otherwise,
it is tamas.  And then,  so far as it imagines, it
imagines always difficulty, always the obstacle or
always the opposition,  and that  slows  down  the
movement terribly.  Very  concrete,  very tangible
and  often  repeated  experiences  are  needed  to
convince it that behind all its difficulties there
is a Grace,  behind all its failures there is  the
Victory, behind all its pains, its sufferings, its
contradictions, there is Ananda.                  
We shall  have   made   a   great   leap   towards
realisation  when we have driven all defeatism out
of our consciousness.                             
    It is  by  perfecting  our faith in the Divine
Grace  that  we  shall  be  able  to  conquer  the
defeatism of the subconscient.                    
                                        THE MOTHER
Cure of Illness by the Grace
The Grace is always there ready  to  act  but  you
must  let  it work and not resist its action.  The
one condition  required  is  faith.  When you feel
attacked,  call for  help  to  Sri  Aurobindo  and
myself.  If  your call is sincere (that is to say,
if you sincerely want to be cured) your call  will
be answered and the Grace will cure you.          
Q: When one is caught in an  illness,  how  should
one pray to the Mother?                           
Cure me, O Mother!                                
... that  kind of "miracle" can happen only as the
result   of   an   absolute   sincerity   in   the
consecration to the Divine and an unshakable faith
in the Divine Grace.  This was not the  case,  she
was   full  of  fears,  desires  and  demands  and
terribly concentrated on her  exterior  being  and
what  she  called  its  needs.  This  is  just the
opposite of a sincere consecration.               
There is  also  this  habit  of  not  looking  the
difficulty   straight   in   the  face,  which  is
translated by taking flight. When suffering comes,
fly,  fly,  instead  of  absorbing the difficulty,
instead of holding tight,  that  is  to  say,  not
stirring within, not yielding, yes, above all, not
yielding when you feel within:  "I cannot bear  it
any  longer." Hold your head as quiet as possible,
do not  follow  the  movement,  do  not  obey  the
    That is what is needed,  just that:  faith  in
the  Grace,  perception  of  the  Grace,  or else,
intensity of call,  or better still, the response,
the  response,  the  knot opening,  breaking,  the
response to this wonderful love of the Grace....  
    The most  terrible  thing  is  when you do not
have  the   strength,   the   courage,   something
indomitable.  How often they come and tell me:  "I
want to die,  I want to run away,  I want to die."
They get the answer: "Well, then, die to yourself!
You are not asked to let your ego survive!  Die to
yourself since you want to die! Have that courage,
the true courage to die to your egoism."          
When physical disorder  comes,  one  must  not  be
afraid;  one must not run away from it,  must face
it with courage,  calmness,  confidence,  with the
certitude  that illness is a falsehood and that if
one turns entirely,  in full  confidence,  with  a
complete  quietude  to  the divine grace,  it will
settle in these cells as it establishes itself  in
the depths of the being,  and the cells themselves
will share in the eternal Truth and Delight.      
... as soon  as  one  feels  a  wave  of  physical
disequilibrium,  of  ill health coming,  well,  to
concentrate in the right spirit is to  concentrate
in an inner calm, a trust in the divine Grace, and
a will  to remain in physical equilibrium and good
health. This is the right spirit.                 
                                        THE MOTHER
Catastrophes, Wars and the Future
It is  the inertia - not to mention the bad will -
which causes the catastrophe.  It is not that  the
catastrophe was intended, nor even foreseen, it is
caused by the resistance.                         
    And then,  there  is  added  the vision of the
action of  Grace,  which  comes  to  moderate  the
results   wherever   possible,  that  is  to  say,
wherever it is accepted.  And  this  explains  why
aspiration,  faith,  complete trust on the part of
the earthly  human  element,  have  a  harmonising
power,  because  they  allow the Grace to come and
set  right  the   consequences   of   this   blind
Q: You  have  written:  "They  [wars] may serve to
destroy a past which refuses to disappear although
its  time  is  over,  and  they  make room for new
things." Now that the Supermind has descended upon
earth  will war be necessary to change the present
state of the world?                               
    All will depend on the receptivity of nations.
If they open widely and quickly to  the  influence
of  the  new  forces  and  if  they change rapidly
enough in their conceptions and actions,  war  may
be  avoided.  But  it  is  always  threatening and
always in abeyance;  every error,  every darkening
of the consciousness increases this threat.       
    And yet in the last analysis everything really
depends on the Divine Grace  and  we  should  look
towards  the  future with confidence and serenity,
at the same time progressing as fast as we can.   
                                        THE MOTHER
Karma and the Grace
This sort of fatality  that  one  sometimes  feels
weighing  heavy  on  one's  life,  which is called
Karma in India,  is  the  result  of  past  lives;
indeed,  it is something that has to be exhausted,
something that weighs on one's consciousness....  
    But because it is a  Karma,  you  have  to  do
something yourself. Karma is a construction of the
ego;  the ego must do something, everything cannot
be  done for it.  The truth is this:  Karma is the
result of the actions of the ego,  and it is  only
when the ego abdicates that Karma is dissolved....
    Generally, when  the time has come for a Karma
to be conquered and absorbed by the  Grace,  there
also  comes  the  image  or  the  knowledge or the
experience of the exact facts that are  the  cause
of  the  Karma,  and  then  at that moment you can
start the cleaning....                            
    One day a moment comes when the thing  has  to
be done, when one must make the true inner gesture
that liberates.  To tell the truth, just now there
is upon earth an opportunity which presents itself
only after thousands of years,  a  conscious  help
with  the  necessary  power.  It was once believed
that nothing  had  the  power  to  wipe  away  the
consequences of  a  Kamra,  that  it  was  only by
exhausting it through  a  series  of  purificatory
acts  that  the consequences could be transformed,
exhausted,  effaced.  But  with  the   supramental
power,  this can be done without the need of going
through  all  the  steps   of   the   process   of
Up there is the domain of absolute freedom.... Who
tells you that a sufficiently sincere  aspiration,
a  sufficiently  intense  prayer is not capable of
changing the path of the unrolling ?              
    This means that all is possible.              
    Now, one must have a sufficient aspiration and
a prayer that's sufficiently intense. But that has
been given to human  nature.  It  is  one  of  the
marvellous  gifts  of grace given to human nature;
only, one does not know how to make use of it.    
    This comes to saying that in spite of the most
absolute determinisms  in the horizontal line,  if
one knows how to cross all these horizontal  lines
and reach the highest Point of consciousness,  one
is able to make things change,  things  apparently
absolutely determined....                         
Q: You have said here that we  are  "tied  to  the
chain of Karma", but then sometimes when the Divine
Grace acts, that contradicts...                   
    Completely, the    Divine   Grace   completely
contradicts Karma; you know. It makes it melt away
like butter that's put in the sun.                
    That is what I was saying just  now....  There
you are,  if you have an aspiration that's sincere
enough or a prayer that's intense enough,  you can
bring  down  in  you  Something  that  will change
everything,  everything   -   truly   it   changes
everything.  An  example  may  be  given  that  is
extremely limited, very small, but which makes you
understand  things very well:  a stone falls quite
mechanically; say, a tile falls; if it gets loose,
it will fall,  won't it?  But if there comes,  for
example,  a  vital  or  mental  determinism   from
someone who passes by and does not want it to fall
and puts his hand out,  it will fall on his  hand,
but  it  will  not  fall on the ground.  So he has
changed the destiny of this stone or tile.  It  is
another determinism that has come in,  and instead
of the stone falling on the head  of  someone,  it
falls  upon the hand and it will not kill anybody.
This is an intervention from another plane, from a
conscious  will  that enters into the more or less
unconscious mechanism....                         
    The key,  as  I  told  you  just  now,  is the
sufficiently    sincere    aspiration    or    the
sufficiently intense prayer. I said "or", but I do
not think it is "or".  There are people  who  like
one better and others the other. But in both there
is a magical power,  you must know how to make use
of it....                                         
    Some dislike prayer; if they entered deep into
their heart,  they would find it was pride - worse
than that,  vanity.  And then there are those  who
have  no  aspiration,  they  try  and  they cannot
aspire;  it is because they do not have the  flame
of  the  will,  it is because they do not have the
flame of humility.                                
    Both are  needed.  There  must be a very great
humility and a very great  will  to  change  one's
So long as one repeats one's mistakes, nothing can
be abolished, for one recreates them every minute.
When someone makes a mistake, serious or not, this
mistake has consequences in his  life,  a  "Karma"
which must be exhausted,  but the Divine Grace, if
one turns to It,  has the power of cutting off the
consequences;  but  for this the fault must not be
repeated.  One shouldn't think one can continue to
commit  the same stupidities indefinitely and that
indefinitely the  Grace  will   cancel   all   the
consequences,  it  does not happen like that!  The
past may be completely purified,  cleansed, to the
point  of  having no effect on the future,  but on
condition that one doesn't change it again into  a
perpetual present;  you yourself must stop the bad
vibration  in  yourself,  you  must  not   go   on
reproducing the same vibration indefinitely.      
                                        THE MOTHER
Universal Justice and the Work of the Avatar
The Mother
Who is  worthy  or unworthy in front of the Divine
    All are  children  of  the  one  and  the same
    Her love is equally spread over all of them.  
    But to  each  one  She  gives according to his
nature and receptivity.                           
The Grace   is  equally  for  all.  But  each  one
receives it according to his  sincerity.  It  does
not  depend  on  outward  circumstances  but  on a
sincere aspiration and openness.                  
Justice is the strict logical determinism  of  the
movements of Universal Nature.  Illnesses are this
determinism applied  to  the  material  body.  The
medical mind,  basing itself upon this ineluctable
Justice,  strives to bring about  conditions  that
should  lead  logically to good health.  The moral
consciousness acts in the same way in  the  social
body and tapasya in the spiritual domain.         
    The Divine  Grace  alone  has  the  power   to
intervene  and  change  the  course  of  Universal
Justice.  The great  work  of  the  Avatar  is  to
manifest  the  Divine  Grace  upon earth.  To be a
disciple of the Avatar is to become an  instrument
of  the  Divine  Grace.  The  Mother  is the great
dispensatrix - through identity -  of  the  Divine
Grace, with a perfect knowledge - through identity
- of the absolute mechanism of Universal Justice. 
    And through  her  mediation  each  movement of
sincere  and  confident  aspiration  towards   the
Divine  calls down in response the intervention of
the Grace.                                        
    Who can  stand before Thee,  Lord,  and say in
all sincerity,  "I have never made a mistake"? How
many  times  in a day we commit faults against Thy
work, and always Thy Grace comes to efface them!  
    Without the  intervention  of  Thy Grace,  who
would not oftentimes have come under the merciless
blade of the Law of Universal Justice?            
    Each one here represents an  impossibility  to
be  solved,  but  as  for  Thy Divine Grace all is
possible.  Thy Work will be,  in the detail as  in
the   whole,   the  accomplishment  of  all  these
impossibilities    transformed     into     divine
                                        THE MOTHER
It is the work of the Cosmic Power to maintain the
cosmos and the law  of  the  cosmos.  The  greater
transformation  comes  from the Transcendent above
the universal,  and it is that transcendent  Grace
which  the  embodiment  of  the Mother is there to
bring into action.                                
In her universal action the Mother acts  according
to  the  law  of things - in her embodied physical
action is the opportunity of a constant Grace - it
is for that that the embodiment takes place.      
The more one develops the psychic,  the more is it
possible for the Grace to act.                    
Q: Is  the  Mother's Grace only general?          
A: Both general and special.                      
Q: How to receive what she grants in general?     
A: You  have  only  to  keep  yourself  open   and
whatever  you  need  and can receive at the moment
will come.                                        
The more  complete  your  faith,   sincerity   and
surrender,  the  more will grace and protection be
with you. And when the grace and protection of the
Divine Mother are with you, what is there that can
touch you or whom need you fear?  A little  of  it
even  will  carry  you  through  all difficulties,
obstacles and  dangers;  surrounded  by  its  full
presence  you  can go securely on your way because
it is hers,  careless of all menace, unaffected by
any hostility however powerful,  whether from this
world or from worlds invisible. Its touch can turn
difficulties   into  opportunities,  failure  into
success and weakness  into  unfaltering  strength.
For the grace of the Divine Mother is the sanction
of the Supreme and now or tomorrow its  effect  is
sure,    a    thing    decreed,   inevitable   and
                                     SRI AUROBINDO
The Concept of Grace
Each mind  can have its own way of approaching the
supreme Truth and there Is an entrance for each as
well as a thousand ways for the journey to it.  It
is not necessary to believe in  the  Grace  or  to
recognise  a  Godhead different from one's highest
Self - there are ways of yoga that do  not  accept
these things....                                  
    For, as to this "Grace",  we  describe  it  in
that way because we feel in the infinite Spirit or
Self-existence  a   Presence   or   a   Being,   a
Consciousness  that determines,  - that is what we
speak of as the Divine,  - not a separate  person,
but the one Being of whom our individual self is a
portion or a vessel.  But it is not necessary  for
every body to regard it in that way.  Supposing it
is the  impersonal  Self  of  all  only,  yet  the
Upanishad  says  of this Self and its realisation:
"This  understanding  is  not  to  be  gained   by
reasoning  nor  .by  tapasya nor by much learning,
but whom this Self chooses,  to him it reveals its
own body". Well, that is the same thing as what we
call the Divine Grace,  - it  is  an  action  from
above  or from within independent of mental causes
which decides its own movement. We can call it the
Divine  Grace;  we  can  call  it  the Self within
choosing its own hour and way to manifest  to  the
mental  instrument on the surface;  we can call it
the flowering of the inner being or  inner  nature
into   self-realisation   and  self-knowledge.  As
something in us approaches it or  as  it  presents
itself to us,  so the mind sees it. But in reality
it is the same thing and the same process  of  the
being in Nature.                                  
I cannot   very  well  answer  the  strictures  of
Russell,  for the conception of the Divine  as  an
external  omnipotent  Power  who has "created" the
world  and  governs  it  like  an   absolute   and
arbitrary  monarch  -  the  Christian  or  Semitic
conception - has never been mine;  it  contradicts
too much  my  seeing and experience...  But when I
speak  of  the  Divine  Will,  I  mean   something
different,  -  some  thing that has descended here
into an evolutionary world of Ignorance,  standing
at  the  back of things,  pressing on the Darkness
with its Light,  leading things presently  towards
the  best possible in the conditions of a world of
Ignorance and  leading  it  eventually  towards  a
descent  of  a greater power of the Divine,  which
will  be  not  an  omnipotence   held   back   and
conditioned by the law of the world as it is,  but
in full action and therefore bringing the reign of
light,  peace,  harmony,  joy,  love,  beauty  and
Ananda,  for these  are  the  Divine  Nature.  The
Divine  Grace  is  there  ready  to  act  at every
moment,  but it manifests as one grows out of  the
Law of Ignorance into the Law of Light,  and it is
meant,  not  as  an  arbitrary  caprice,   however
miraculous  often its intervention,  but as a help
in  that  growth  and  a  Light  that  leads   and
eventually delivers.                              
It is not indispensable that the Grace should work
in a way that the human mind  can  understand,  it
generally   doesn't.   It   works   in   its   own
"mysterious" way. At first usually it works behind
the   veil,  preparing  things,  not  manifesting.
Afterwards it may manifest,  but the  sadhak  does
not   understand  very  well  what  is  happening;
finally,  when he is capable of it,  he both feels
and understands or at least begins to do so.      
I should like to say something  about  the  Divine
Grace  -  for  you  seem  to  think  it  should be
something like a Divine Reason acting  upon  lines
not   very   different   from   those   of   human
intelligence. But it is not that. Alga it is not a
universal  Divine Compassion either, acting impar-
tially on all who approach it and acceding to  all
prayers.  It  does  not  select  the righteous and
reject the sinner.  The Divine Grace came  to  aid
the  persecutor  (Saul of Tarsus),  it came to St.
Augustine the profligate,  to Jagai and Madhai  of
infamous  fame,  to  Bilwamangal  and  many others
whose  conversion  might   well   scandalise   the
Puritanism of the human moral intelligence; but it
can come to the righteous also -  curing  them  of
their  self-  righteousness and leading to a purer
consciousness beyond these things.  It is a  power
that  is superior to any rule,  even to the Cosmic
Law - for all spiritual seers  have  distinguished
between   the   Law  and  Grace.  Yet  it  is  not
indiscriminate - only it has a  discrimination  of
its  own  which  sees  things  and persons and the
right times and seasons with another  vision  than
that  of  the  Mind  or any other normal Power.  A
state of Grace is prepared in the individual often
behind thick veils by means not calcu lable by the
mind and when the state of Grace comes,  then  the
Grace  itself acts.  There are these three powers:
(I) The Cosmic Law, of Karma or what else; (2) the
Divine  Compassion  acting  on  as  many as it can
reach through the nets of the Law and giving  them
their chance; (3) the Divine Grace which acts more
incalcu lably but also more irresistibly than  the
others.  The  only  question  is  whether there is
something behind all the anomalies of  life  which
can  respond  to  the  call  and  open itself with
whatever difficulty  till  it  is  ready  for  the
illumination  of  the  Divine  Grace  -  and  that
something must be not a mental and vital  movement
but  an  inner  somewhat which can well be seen by
the inner eye.  If it is there and when it becomes
active  in  front,  then  the  Compassion can act,
though the full action of the Grace may still wait
attending  the  decisive  decision or change;  for
this may be postponed to a  future  hour,  because
some  portion  or  element  of the being may still
come between,  something that is not yet ready  to
    But why allow anything  to  come  in  the  way
between   you   and  the  Divine,  any  idea,  any
incident? When you are in full aspiration and joy,
let  nothing  count,  nothing be of any importance
except the Divine  and  your  aspiration.  If  one
wants  the Divine quickly,  absolutely,  entirely,
that must be the  spirit  of  approach,  absolute,
all-engrossing,  making  that  the  one point with
which nothing else must interfere.                
    What value have mental ideas about the Divine,
ideas about what he should be,  how he should act,
how  he should not act - they can only come in the
way.  Only the Divine himself matters.  When  your
consciousness  embraces  the Divine,  then you can
know what the Divine is,  not before.  Krishna  is
Krishna,  one does not care what he did or did not
do: only to see him, meet him, feel the Light, the
Presence,  the Love and Ananda is what matters. So
it is always for the spiritual aspiration - it  is
the law of the spiritual life.                    
                                     SRI AUROBINDO
If Grace Can Do Everything, Why Tapasya
It is  a question to which no clear-cut answer can
be given because it puts two sides each  of  which
is  a  truth.  Without  the  Grace  of  the Divine
nothing can be done,  but for the  full  Grace  to
manifest  the  sadhak must make himself ready.  If
everything depends  on  the  Divine  intervention,
then  man  is only a puppet and there is no use of
sadhana,  and there are no conditions,  no law  of
things  -  therefore  no  universe,  but  only the
Divine rolling things about at  his  pleasure.  No
doubt in the last resort all can be said to be the
Divine cosmic working,  but it is through persons,
through   forces   that   it  works  -  under  the
conditions of Nature.  Special intervention  there
can   be   and  is,  but  all  cannot  be  special
That, I suppose is what something in you is always
asking for - the  supramental  miracle  of  Grace,
some  thing  that  is  impatient of the demand for
tapasya and self-perfection and long labour.      
What Brahmananda says about tapasya is, of course,
true.  If  one  is  not  prepared  for  labour and
tapasya, control of the mind and vital, one cannot
demand  big  spiritual  gains  -  for the mind and
vital will always  find  tricks  and  excuses  for
prolonging their own reign,  im posing their likes
and dislikes and staving off  the  day  when  they
will  have to become obedient instruments and open
channels  of  the  soul  and  spirit.  Grace   may
sometimes    bring    undeserved   or   apparently
undeserved fruits, but one can't demand Grace as a
right  and  privilege  -  for then it would not be
Grace.  As you have seen, one can't claim that one
has  only  to  shout  and  the  answer  must come.
Besides,  I have always seen that there  has  been
really  a  long  unobserved preparation before the
Grace  intervenes,  and   also,   after   it   has
intervened, one has still to put in a good deal of
work to keep and develop what one has got - as  it
is in all other things until there is the complete
siddhi.  Then of course labour finishes and one is
in  assured possession.  So tapasva of one kind or
another is not avoidable.                         
Then again you may say,  "Yes,  but whether I love
or  not,  I  want,  I have always wanted and now I
want more and more,  but I get nothing." Yes,  but
wanting is not all. As you now begin to see, there
are conditions that have to  be  met  -  like  the
purification of the heart.  Your thesis was, "Once
I want God,  God must manifest to me,  come to me,
at least give glimpses of himself to me, the real,
solid,  concrete experience, not mere vague things
which  I  can't  understand or value.  God's Grace
must answer my call for it,  whether I yet deserve
it  or  not  -  or  else there is no Grace." God's
Grace may indeed do that  in  certain  cases,  but
where does the "must" come in?  If God must do it,
it is no longer God's Grace,  but God's duty or an
obligation  or a contract or a treaty.  The Divine
looks into the heart and removes the veil  at  the
moment  which  he  knows to be the right moment to
do it.                                            
                                     SRI AUROBINDO
When One Enters the Spiritual Path
Destiny in  the  rigid  sense  applies only to the
outer being so long as it lives in the  Ignorance.
What we call destiny is only in fact the result of
the present condition of the being and the  nature
and energies it has accumulated in the past acting
on each other and determining the present attempts
and  their  future  results.  But  as  soon as one
enters  the  path  of  spiritual  life,  this  old
predeter  mined  destiny  begins to recede.  There
comes in a new factor,  the Divine Grace, the help
of  a  higher Divine Force other than the force of
Kama, which can lift the sadhak beyond the present
possibilities   of  his  nature.  One's  spiritual
destiny is then the divine election which  ensures
the  future. The  only doubt is about the vicissi-
tudes of the path and the time to be taken by  the
passage.  It  is  here  that  the  hostile  forces
playing on  the  weaknesses  of  the  past  nature
strive to prevent the rapidity of the progress and
to postpone the fulfilment.  Those who fall,  fall
not  because  of  the attacks of the vital forces,
but because they put themselves on the side of the
hostile  Force  and  prefer  a  vital  ambition or
desire  (ambition,  vanity,  lust,  etc.)  to  the
spiritual siddhi.                                 
...the supreme  Grace  will  act   only   in   the
conditions of the Light and the Truth; it will not
act in conditions laid upon it  by  the  Falsehood
and the Ignorance.  For if it were to yield to the
demands of the Falsehood,  it would defeat its own
     These are the conditions  of  the  Light  and
Truth, the sole conditions under which the highest
Force will  descend;  and  it  is  only  the  very
highest  suprarnental  Force descending from above
and  opening  from  below  that  can  victoriously
handle  the  physical  Nature  and  annihilate its
difficulties.... There must be a total and sincere
surrender; there must be an exclusive self-opening
to the divine Power;  there must be a constant and
integral choice of the Truth that is descending, a
constant and integral rejection of  the  falsehood
of  the  mental,  vital  and  physical  Powers and
Appearances that still rule the earth-Nature....  
    If behind your devotion and surrender you make
a  cover  for  your desires,  egoistic demands and
vital insistences,  if you  put  these  things  in
place  of  the true aspiration or mix them with it
and try to impose them on the Divine Shakti,  then
it is idle to invoke the divine Grace to transform
    If you  open  yourself  on  one side or in one
part  to  the  Truth  and  on  another  side   are
constantly opening the gates to hostile forces, it
is vain to expect that the divine Grace will abide
with  you.  You  must keep the temple clean if you
wish to instal there the living Presence.         
    If each  time  the Power intervenes and brings
in the Truth, you turn your back on it and call in
again the falsehood that has been expelled,  it is
not the divine  Grace  that  you  must  blame  for
failing you,  but the falsity of your own will and
the imperfection of your own surrender.           
                                     SRI AUROBINDO
The Lord's Assurance
The Divine Grace and Power can do everything,  but
with the full assent of the sadhak.  To  learn  to
give  that full assent is the whole meaning of the
Do not allow any discouragement to come  upon  you
and have no distrust of the Divine Grace. Whatever
difficulties are outside you,  whatever weaknesses
are  inside  you,  if  you  keep firm hold on your
faith and your aspiration,  the secret Power  will
carry you through.  Even if you are oppressed with
opposition and difficul ties, even if you stumble,
even if the way seems closed to you,  keep hold on
your aspiration;  if faith is clouded for a  time,
turn always in mind and heart to us and it will be
Strength, if  it  is  spiritual,  is  a  power for
spiritual  realisa  tion;  a  greater   power   is
sincerity;  the greatest power of all is Grace.  I
have said times without number that if  a  man  is
sincere, he will go through in spite of long delay
and overwhelming difficulties.  I have  repeatedly
spoken  of  the Divine Grace.  I have referred any
number of times to the line of the Gita:          
    "I will deliver thee from all sin and evil, do
not    grieve."                                   
The Supreme Wisdom
An absolute faith and trust in the  Grace  is,  in
the last analysis, the Supreme Wisdom.            
The grace and the help are always  there  for  all
who  aspire  for them and their power is limitless
when received with faith and confidence.          
To receive the divine grace,  not  only  must  one
have  a  great  aspiration,  but  also  a  sincere
humility and an absolute trust.                   
... once one has not only understood but also felt
that  the  Supreme  Lord  is the originator of all
things and one remains constantly in contact  with
Him,  all  becomes  the action of His Grace and is
changed into calm and luminous bliss.             
It is only the Divine's Grace that can give peace,
happiness,  power, light, knowledge, beatitude and
love in their essence and their truth.            
Divine Grace,  Thy  goodness  is infinite.        
     We bow before Thee in gratitude.              
Sources of the Passages
Published In this Compilation

CWM Vol. 11, pp. 42, 206;                         
CWM Vol.  8, p. 279;                              
CWM Vol. 14, pp. 101, 93;                         
SABCL Vol. 23, pp. 611, 790;                      
CWM Vol. 8, p. 257;                               
CWM Vol. 5, pp. 406-407;                          
CWM Vol. 14, pp. 93, 93, 90, 90;                  
CWM Vol. 8, pp. 251, 257-258;                     
CWM Vol. 9, pp. 420-421;                          
CWM Vol. 8, pp. 316-317;                          
CWM Vol. 9, p. 298;                               
CWM Vol. 14, p. 101;                              
CWM Vol. 5, p. 159;                               
CWM Vol. 10, pp. 50-51;                           
CWM Vol. 5, pp. 367-368;                          
CWM Vol. 8, pp. 254-256;                          
CWM Vol. 6, pp. 322-324;                          
CWM Vol. 14, p. 101;                              
CWM Vol. 10, p. 323;                              
CWM Vol. 5, pp. 298, 306-307;                     
CWM Vol. 14, pp. 100, 101;                        
CWM Vol. 3, p. 143;                               
CWM Vol. 11, p. 2;                                
CWM Vol. 16, p. 425;                              
CWM Vol. 14, p. 91;                               
CWM Vol. 15, pp. 164, 165, 392-393, 152;          
CWM Vol.6, p. 340;                                
CWM Vol. 10, pp. 233-234, 53;                     
CWM Vol. 15, pp. 391-394;                         
CWM Vol. 5, pp. 89-93;                            
CWM Vol. 9, p. 57;                                
CWM Vol. 14, pp. 88, 89;                          
CWM Vol. 14, pp. 86-87;                           
SABCL Vol. 25, pp. 50, 50, 332, 125, 10;          
SABCL Vol. 23, pp. 608-609;                       
SABCL Vol. 22, p. 174;                            
SABCL Vol. 23, pp. 610, 609-610;                  
SABCL Vol. 23, pp. 576, 611-612, 612-613, 787-788 
SABCL Vol. 22, p. 475;                            
SABCL Vol. 25, pp. 1-3;                           
SABCL Vol. 23, pp. 583, 583, 611;                 
CWM Vol. 14, pp. 93, 91;                          
CWM Vol. 16, p. 252;                              
CWM Vol. 10, p. 247;                              
CWM Vol. 14, pp. 88, 87;                          
SABCL Vol.16,p.391.                               
CWM = Collected Works  of  the  Mother,  Centenary

SABCL - Sri Aurobindo Birth Centenary Library.    
Some think it presumption to believe in a  special
Providence   or   to   look  upon  oneself  as  an
instrument in the hands of God,  but I  find  that
every  man has a special Providence and I see that
God uses the mattock of the labourer  and  babbles
in the mouth of a little child.                   
                                     SRI AUROBINDO
Information Letter
At the Ashram, on 1st December 1997, Sri Aurobindo
International  Centre  of  Education,  marking its
54th  anniversary,  staged  the  annual   cultural
programme titled, Return to Earth. It was based on
Sri Aurobindo's Smitri,  Book XI,  which ends with
the following lines:                              
   A power leaned down, a happiness found its home
   Over wide earth brooded the infinite bliss.    
On 2nd   December,   the  department  of  Physical
Education   presented    its    annual    physical
demonstration, marking the 125th Birth Anniversary
of Sri  Aurobindo  and  the  50th  Anniversary  of
India's  Independence.  The theme of the programme
was "Harmony and Beauty".  About physical  culture
the  Mother has said:  Build in yourself the total
harmony,  so that  when  the  time  comes  Perfect
Beauty can express itself through your body.      
The 5th December was the 47th anniversary  of  Sri
Aurobindo's  withdrawal from his body.  Meditation
around the Samadhi at 6 a.m.  was  followed  by  a
visit to Sri Aurobindo's Room.  The day ended with
meditation at the Playground  from  7.45  to  8.15
p.m.  The  message  card  contained  the following
words of the Mother:  Go deep,  very deep down  in
the  silence of your heart,  and you will find the
Lord there radiant and  merciful.  It  is  not  an
impression  or  an  imagination - it is a concrete
experience that  fills  you  with  a  lasting  and
powerful joy.                                     
On 9th December, Samadhi Day, there was meditation
around the Samadhi in the morning and at the  Play
ground in the evening.                            
On 25th  December  a  programme  was  held  at the
Ashram  theatre  to   celebrate   Christmas,   the
festival  of  the Return of the Light.  The Mother
once  said  on  the  eve  of  Christmas:  Let   us
celebrate the Light by letting it enter into us.  
The New Year,  1998,  was ushered in at the Ashram
with recorded music composed by Sunn played in the
Ashram  courtyard  at dawn on the 1st January.  In
the evening  there  was  March  Past  followed  by
meditation at the Playground. A beautiful calendar
with  the  Mother's  picture  was  issued  by  the
Ashram.  The  Bonne Annie message folder contained
the following words of the Mother: We surrender to
Thee  this  evening  all  that  is  artificial and
false,  all that pretends  and  imitates.  Let  it
disappear...  May  only  what  is  perfectly true,
sincere,  straight and pure subsist  in  the  year
that is beginning.                                
This special  issue  of  All  India  Magazine is a
joint number for February and March 1998,  on  the
occasion  of  the Mother's 120th Birth Anniversary
on 21st February.  It is also published as an 'AIM
Booklet' captioned The Divine Grace. Priced at Rs.
10,  it can be procured from SABDA,  Sri Aurobindo
Ashram, Pondicherry - 605 002.                    
Swadhyaya Sessions   will   be  organised  by  the
Society at its  Beach  Office  hall,  Pondicherry,
from the 15th to the 19th of February 1998,  where
Dr.  H.  Maheshwari will conduct Swadhyaya on  Sri
Aurobindo's book The Mother.                      
Savitri Adhyayan  Satra  will  be  arranged by the
Society at its Beach Office hall from the 23rd  of
February  to  the  5th  of  March 1998,  where Dr.
Mangesh Nadkarni will conduct the Savitri Adhyayan
Satra  (in English).  He will continue his reading
and  explanation  of  the  Book  of  Fate  in  Sri
Aurobindo's epic Savitri.                         
An Education  Camp  and  a Teachers' Training Work
shop will be organised by the Society at the Beach
Office  hall from the 19th to the 31st of May 1998
for teachers,  educationists and  those  connected
with  educational work.  Study,  discussions,  and
exchange  of  ideas  and  ways   and   means   for
implementing  the  teachings of the Mother and Sri
Aurobindo on integral education will be  taken  up
at the camp.  The Teachers' Training Workshop will
cover practical programmes for teachers at  kinder
garten,  primary and secondary school levels.  For
further  details  and  application  forms,  please
write to the Coordinator, Education Camp 1998, Sri
Aurobindo Society, Pondicherry - 605 002. The last
date for  receiving  filled - in application forms
is 31st March 1998.                               
One Rupee Booklet Series:  Three  new  titles  are
added in this series: (i) Significance of Prayers,
(ii) Significance  of  Meditation,  and  (iii) The
Secret of Existence.  In the past some centres and
branches  had  expressed  a general need for 8- to
16-page  booklets  which  they  could   offer   to
aspirants who  visit the centres and enquire about
Sri Aurobindo's  and  the  Mother's   Sayings   on
certain subjects.  The  booklets  published  under
this series are listed below. They can be procured
from Sri   Aurobirldo   Society.   Beach   Office,
Porldicherry - 605 002.  Booklets in  English  (1)
Sri Aurobindo  -  His  Life  and Mission,  (2) Sri
Aurobindo - An Introduction,  (3) The Mother - Her
Life and  Mission,  (4)  Fear,  (5)  Faith  in the
Divine,  (6) The Right Upbringing of Children, (7)
The  Aim  of  Life,  (8)  Remain Young,  (9) Inner
Peace,  (10) Four Distinctive  Characters  of  Our
Culture,  (11)  To  Women  about their Body,  (12)
Significance  of  Prayers,  (13)  Significance  of
Meditation, (14) The Secret of Existence. Booklets
in Hindi:  (1) The Mother - Her Life and  Mission,
(2) Sri Aurobindo - An Introduction, and (3) Fear.
Significant Days in February, March, April 1998
21.02.1998 -  the  120th  Birth Anniversary of the
Mother.  Generally the Mother's Room at the Ashram
is  kept  open  on this day.  It is a very special
day,  for it makes us more than usually  aware  of
our  depths by opening us up to her light and love
with an intenser touch of Grace.                  
28.02 is the Foundation Day of Auroville.         
29.03 is the anniversary  of  the  Mother's  first
arrival  at  Pondicherry  and her meeting with Sri
Aurobindo (in 1914).                              
4.04 is the date of  Sri  Aurobindo's  arrival  in
Pondicherry (1910).                               
24.04 is  the date of the Mother's final return to
Pondicherry (in 1920),  "which  was  the  tangible
sign of the sure Victory over the adverse forces."
98_2_4a.jpg (8133 bytes)
Shri T.  Prakash Rao of Eluru and Shri Raju of Sri
Aurobindo  Ashrarn  carrying  the  Relics  of  Sri
Aurobindo  for  enshrimnent at Sri Aurobindo Vidya
Kendram,  Tenali (Andhra Pradesh) by Shri Raju  on
98_2_4b.jpg (7141 bytes)
At Chennai (Tamilnadu),  at the function  held  on
August 11, 1997 (L. to R.): Sarvashree C. D. Ayyar
(speaking), R. Srinivasan, S. Sankaranarayanan and
Swami Amritanandji of Sri Ramakrishna Mutt.       
News from Centres
At Panaji (Goa) the branch organised two  seminars
on   "Sri   Aurobindo's  Spiritual  Philosophy  of
National Education" and "Sri Aurobindo's Spiritual
Philosophy  and  Psychology"  during  October  and
November 1997.  From the  Aura  Research  Cell,  a
post-graduate and  post-doctoral   research   cell
established at the branch in 1996,  Dr.  Kamladevi
Kunkolienkar and Ms.  Sanjyot  Pai  Varnekar  sent
research papers  on  "From  Mind  to Supermind:  A
statement   of   Aurobindonian    Approach"    and
"Aurobindonian  Ontology:  Salient  Peculiarities"
for the Twentieth World Congress of Philosophy  to
be held at Boston in U.S.A.,  in August 1998. Both
the papers were accepted and they are  invited  to
present them at the Congress.                     
At Una (Himachal Pradesh) the centre  organised  a
public  function in October in which devotees from
Ambala,  Rajput, Patiala, Chandigarh, and Ludhiana
too participated. Shri N.C. Parashar, Minister for
Education  and  Culture  in  the   Government   of
Himachal Pradesh, was the chief guest.            
At Ujjain  (Madhya  Pradesh),  the centre arranged
talks by Dr.  B. L. Gupta and Dr. H. Maheshwari in
August and September 1997.                        
When any  payment  is sent to the Society by MONEY
ORDER  please  state  in  clear  handwriting,   in
English  or  Sanskrit,  your  full address and the
purpose for which the amount is sent in the  space
provided  at  the  bottom of the money order form.
There is  one  divine  Force  which  acts  in  the
universe  and in the individual and is also beyond
the individual and the universe. The Mother stands
for all these, but she is working here in the body
to bring down something not yet expressed in  this
material  world  so as to transform life here - it
is so that you should regard  her  as  the  Divine
Shakti working here for that purpose.  She is that
in the body, but in her whole consciousness she is
also  identified with all the other aspects of the
                                     Sri Aurobindo

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During the  Civil  War in U.S.A.,  in a discussion
about the fortunes and setbacks  of  the  Northern
armies,  Abraham  Lincoln asked that people should
pray for victory.                                 
    One of his critics asked,  "Are you sure,  Mr.
Presi dent, that God is on your side?"            
    "I am much more concerned that we should be on
God's side.  That  thought  occupies  me  all  the
time," replied Lincoln.                           


Matter shall reveal the Spirit's face.           
                                         Sri Aurobindo   

A monthly magazine of  SRI AUROBINDO SOCIETY, PONDICHERRY - 605 002      
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Editor: K.C. Anand

Published by Pradeep Narang for Sri Aurobindo Society,
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Say - "I have received his Grace: I must be worthy
of it", and then all will be well.                
                                        THE MOTHER
                               (CWM Vol. 14, p. 89)

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