The Agenda Of
The Divine Contact Through
Devine ActionThe Mother's yoga
Devine Transfarmation Sunlit & Golden Path
Devine Transfarmation The Supramental Yoga
Devine Transfarmation a mighty mother's playmate
Sri Matriniketan Ashram Sri Aurobindo Centre
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a Contact and a call
        “Some give their soul to the Divine, some their life, some offer their work, some their money, a few consecrate all of themselves and all they have- soul, life, work, wealth; these are the true children of God. Others give nothing. These whatever their position, power and riches are for the Divine purpose valueless ciphers.”
The Mother
“What we are there and here on earth shall be
Is imagined in a contact and a call.”                    
“All now his bright clairaudience could receive;
A contact thrilled of mighty unknown things.
Awakened to new unearthly closenesses,
The touch replied to subtle infinities,
And with a silver cry of opening gates
Sight's lightnings leaped into the invisible.”
Savitri - 31

“Saw like a rose of marvel, worshipping,
The fire-tinged sweetness of the son of Heaven.”

“He found the glow of her golden fruits of bliss
And the beauty of her flowers of dream and muse.
As if a miracle of heart’s change by joy
He watched in the alchemist radiance of her suns
The crimson outburst of one secular flower
On the tree-of-sacrifice of spiritual love.”

       “Never judge on appearances, still less on gossip…
       The morality of one country is immorality in another…
       The service of the Divine exacts a sincerity in the surrender unknown to all moralities.”

The Mother

The Agenda of the divine call and contact

           “Why do men cling to a religion? Religions are based on creeds which are spiritual experiences brought down to a level where they become more easy to grasp, but at the cost of their integral purity and truth. The time of religions is over. We have entered the age of universal spirituality, of spiritual experience in its initial purity.”

The Mother
14th October-1964

           “The Divinity mentioned by Sri Aurobindo is NOT A PERSON, but a condition to be shared and lived by all those who prepare themselves for it.”

The Mother
4th May-1967

             The God of popular Religion is a Power who must do favours to the devotees; they always want something, demand something, expect to get something and their whole life is a perpetual bargain to satisfy their desire. Their idea of Divine is something that knows little more than they do and is at their exclusive service. In Spiritual life this conditional worship is transformed into self-offering, self-giving, self-consecration of what one has, what one is and what one will become. The basis of Spiritual life is an intense need to become one with the Divine, to melt in the Divine, to disappear in the Divine. The aim of Spiritual and Supramental action is not miraculous realisations without lasting result filling the world with admiration but a frequent or constant natural miracle that alone effects a lasting transformation and by full mastery of constantly calling down of the luminous dynamic Divine Shakti one can solve all the problems of existence which is the logical, natural and inevitable consequence of intense aspiration, sincere endeavour and firm conviction.

            The Divinity visioned by Sri Aurobindo is an inherent all pervading Consciousness-Force that does not reject but accepts and transcends the limitation of the personal God of popular Religion, which is a form restricted by his quality, representation, name, personality and is distinguished from all other Deities of other doctrine. The disadvantage of the gospel of personal extra-cosmic omnipotent Godhead who has created and governs this world in most of the religious schools is that they form an unbridgeable gulf between God and man, Brahman and the world and the possibility of man ascending to the status of God becomes remote. The error created by man in his relation with God, a partial manifestation of the Divine, elevates an actual and practical differentiation in Being, Consciousness and Force into an essential division, confusion and ethical difficulty. If man has to ascent to the status of God, then he has to go beyond the paralysing division of the mind where Knowledge is not self-divided, Force is not self-divided, Being is not self-divided and there will be no idea clash with other ideas and no opposition of the will or force with other will or force. He has to realise Integral Godhead primarily as comprehensive Consciousness, Vijnana, the force of Oneness and Order, the harmonious law of guiding truth, light and ananda, impersonal psychological truth of the Divine Consciousness, Nirguna Brahman, has descended here into an evolutionary world of Ignorance and secondarily as apprehensive Consciousness, Prajnana, cosmic differentiation, adoration of personal aspect of monotheistic and polytheistic Deities, Saguna Brahman and an infinite multiplicity of ignorant and suffering beings unaware of the Self.

            The Divine or the Brahman of the East or the Absolute of the West has in its nature two sides or two terms of the Being, the fundamental Reality and the Becoming, an effectual Reality; it is only a pure infinite essence that can manifest in infinite ways. It is at once the supreme Person, the Being in its transcendental and cosmic Consciousness and Force, the Sachchidananda with infinite Quality and without any Quality, Saguna and Nirguna, Omnipotent, Omniscient and Omnipresent which informs, embraces and governs all existences, the Controller of all energies, the Conscious in all that is Conscient and Inconscient, the inhabitant of all souls, minds, hearts and bodies, the Ruler and Over-ruler of all works, the Seer and Overseer of all happenings, the Enjoyer of all Delight, the Creator who has built all things in His own being, the All Person of whom all beings are personalities; in His Consciousness-Force He is the Creatrix Divine Mother, a Power and Energy working out of the Being; in His Being He is the Creator Father of all that is; in His Beauty and Joy He is the All-Beloved and All-Lover; in His existence He is the Friend of all creature; in His dynamism of Will to light and vision and Will to power and works He is the Master of all action; in His wisdom of state of Knowledge and power of Knowledge, He is the All-Teacher; in His world play He is the Divine Playmate. The Unknowable is something to us supreme, wonderful and ineffable by our mind-created speech, which continually formulates itself to our consciousness and continually escapes from the formulation it has made; but even when we are most aware of it, we cannot describe it because our language and thought can deal only with the relative. The Absolute does not deny the truth of His own existence but so infinitely expansive that no finite positive iti iti (It is this, it is that) and finite negative, neti neti (It is not this, it is not that) can be formulated which can exhaust It or bind It to the limitation of the definition. So the Divine can be limited neither by formlessness nor by form, neither by unity nor by multiplicity, neither by immobile stable status of Self nor by dynamic mobility of Nature; it can be restricted neither by these illimitable attributes nor by our most affirmative experiences which exceeds all definitions, nor even can it be expressed by our largest conception of original self-concentration of Sachchidananda.

         The human liberated Soul carries within him the triune Consciousness of the Individual, the Universal and the Transcendent, can alone work out at its critical turning point the movement of Divine self-manifestation which appears to us as involution and evolution of the impersonal Divine Consciousness between two terms of Ignorance and Knowledge. He is no longer considered as a subordinate or minor circumstance in the Divine Play or Lila of the Nara-Narayana, but one with the total movement of the Infinite, capable of incarnating Godhead in himself. The individual Soul in Becoming arrives at Infinite Self-Knowledge and All-Knowledge when it knows the Supreme and Absolute as Bliss of Existence, Bliss of Consciousness and Bliss of Force or Will and possesses the Nature and Consciousness of the Transcendent and the Universal, the unity of One Being and all Beings and to live in that Knowledge and to transform his life by evolution of seven-fold Power of Being (Brahman, the ancient Seers said is the Matter, is the Life, is the Mind, is the Supermind and is the triune glory of Sachchidananda) is his Divine destiny.

The divine call

The First Divine Call: One receives the Divine Mother’s Call to live the Divine Life by renunciation of world attraction, objective enjoyment and attachment to mutable personality. When the vital and physical nature stand as an impediment to pure Spiritual pursuit, then out of that compulsion Asceticism and Illusionism are born. The highest achievement of this Call is a pure and unmixed Absolute, the total Nirvana of mentality and mental ego, entire Spiritual victory and surrender of lower nature. Thus a foundation of a pure, blank, immutable Spiritual Consciousness is established, which is the first object in the evolution of a Spiritual man.

The Second Divine Call: Then out of them some can hold Her Divine Call to elevate the life of renunciation to the gradation of entire consecration of inner and outer life to the Divine. The four outer natures that need to be consecrated are, physical mind, tamas, vital mind, prana, emotional mind, chitta, and intellect, buddhi and the inner nature of four-fold Soul forces that need consecration are the Soul of self-knowledge and truth, Brahmana, the Soul of courage and strength, Kshetria, the Soul of mutuality and harmony, Vaisya and the Soul of works and perfection, Shudra. The highest achievement of this Divine call is the dynamisation of the four Divine Shaktis of Maheswari, Wisdom, Mahakali, Strength, Mahalakshmi, Harmonyand Mahasaraswati, Perfection in the individual life. Thus the pure static immutable Divine Consciousness is dynamised to Divine Shakti who takes up the burden of Divine transformation of the individual and cosmic life.

The Third Divine Call: Then few are able to offer their whole Soul and Nature and give everything to realise their absolute consecration to the Divine and His Shakti. They climb to Her un-perishing Sun, the Supramental Plane and channel to earth mind, earth life and earth matter the wizard Divine Ray in order to entirely remould the Nature and Soul into the way and power of Supernature. Here the rejection of life, rejection of difficulty, rejection of disorder and flight into Nirvana are superseded by acceptance of life, acceptance of difficulty, acceptance of disorder and transform them into higher life, true solution of the all material problem, divine harmony, self-absorbed Delight and great victory.

The Fourth Divine Call: And still it is fewer who can dare to invert Her Supramental Shakti, Vijnana, and trace the path and key of Immortality uninterruptedly through a conscious descent into Matter’s long Night of abysmal hell and channel Her All Delight from above the head and below the feet to shatter Inconscient Matter. This difficult work of Subconscient and Inconscient transformation is without glory and without public admiration.

The Fifth Divine Call: Then it is the fewest who receive the Call to manifest the Avatara, a greater and vaster instrumental and emanative action of the Divine, to whom She reveals Herself in its entirety, samagram-mam and who can hope to arrest the ‘wheels of (earth’s) Doom’ and pays God’s debt to earth with his body’s death. With his death earth is new born and opens for all his Soul’s vast Light, Love and Delight.

               The highest Divine Call received by an Avatara, as indicated in Savitri is to ‘vanquish Time and Death.’ His being is charged with the mandate from Eternity to change the sorrowful earth’s old dusty law, to open the iron doors of Fate towards Divine Light and to lead mankind towards ‘Truth’s wide and golden road.’

1. the divine call
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The mind’s method of abstraction

The First Capacity of Mind: It is a habituated divider of the Indivisible and its whole nature is to dwell on one thing at a time to the exclusion of others. The ultimate unity and absolute infinity are to its conscience of things abstract notions and unseizable quantities, not something that is real to its grasp, much less something that is alone real. The first difficulty of the mind is identified as its inability to hold at once the unity and multiplicity of the existence.

The Second Capacity of Mind: The characteristic energy of pure Mind is change through self-enlargement and self-improvement and moves continually from a smaller and simpler to a larger and more complex perfection. The second difficulty is that fear, desire and sorrow are recognized as diseases of the mind, born of its sense of division and limitation.

The Third Capacity of Mind: To train the mind as pure, clear and passive reflector of the Divine is identified as an important exercise in integral Yoga. The intellect cannot be a sufficient guide in the search for spiritual truth and realization and yet it has to be utilised in the integral movement of our nature. The third difficulty of the mind is identified as realization of all this as Sachchidananda.  

The Fourth Capacity of Mind: The last gradation of thinking opens in us the pure ideative mind which lives disinterestedly in the truth of idea for Divine action and Spiritual experience. The fourth difficulty is to unify without losing and integralise without rejecting.
2. The Method of Abstraction
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The sunlit and golden path

Sun-lit Path: The pure in soul can walk in Light.

The Golden Path: Light re-enters life.

The Abysmal Night: Light re-enters Inconscient Night.

The Eternal Day: Complete transformation of Inconscient Night.
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The Supramental yoga

The First Character of this Supramental Change: is a complete reversal, a turning over, one might almost say, upside down of the whole activity…

The Second Character of the Supramental Change: is that the formation of the thought and will can take place now wholly on the Supramental level and therefore there is initiated an entirely luminous and effective will and knowledge.

The Third Character of the Supramental Change:The third character of this action is the Brahmic consciousness and vision…

The Fourth Character of the Supramental Change:The final stage of the change will come when the supermind occupies and supramentalises the whole being and turns even the vital and physical sheaths into moulds of itself, responsive, subtle and instinct with its powers. Man then becomes wholly the superman. This is at least the natural and integral process.
4. The Supramental Yoga
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The mighty mother’s playmate

The First Condition of Becoming the Playmate: First one has to open one’s Soul in the heart or the Psychic being and dynamise four Divine Shaktis that of the Brahma Shakti of wisdom, Kshetra Shakti of Courage, Vaisya Shakti of Mutuality and Shudra Shakti of service and self-surrender.  

The Second Condition of Becoming the Playmate: Secondly one has to open the soul in the mind above the head, the spiritual being and dynamise four Divine Shaktis that of Maheswari representing Wisdom, Mahakali, representing Power, Mahalakshmi representing Harmony and Mahasaraswti representing perfection in work.

The Third Condition of Becoming the Playmate: Thirdly one has to open the soul in Supermind and dynamise four Supramental Divine Shaktis having the attributes of Truth Supreme, Power Supreme, Supreme Delight and Will Supreme.

The Fourth Condition of Becoming the Playmate:One has to rise to the source of the Ananda and meet the Mother’s absolute power of Chit Shakti.
5. a mighty mother's playmate
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The Mother’s Mission: The Mother’s mission on earth is to build our Soul and Nature in to the Divine Truth in consistent with the decrees of the Supreme and draws us irresistibly towards the supreme ecstasies, the highest heights, the noblest aims and the largest vistas.

Our Mission: The one and only purpose for which our life is destined is the Divine Work without all desire and self-regarding ego, all our life and not a part of life must be an offering to the Supreme and we must give ourselves completely without condition, demand and reservation and our only object in action shall be (1) to serve selflessly, (2) to receive inner growth, (3) to fulfil the Mother’s Presence, (4) to become a manifesting instrument of the Divine Shakti in her works.

The Starting Point of The Mother’s Yoga: The starting point of the Mother’s Yoga is identified as to detect first what is false or obscure in us and persistently reject it. If we support little false action and false thought then we lose not only the Divine’s grace but also lose the Divine in every way and in its entirety.

The Perfection Sought by Us:The perfection sought by us is to be one with Her in Her highest Spiritual and Universal action and to realise and possess the fullness of Her Shakti in our individual life.
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