{"id":4514,"date":"2013-07-13T01:56:32","date_gmt":"2013-07-13T01:56:32","guid":{"rendered":"http:\/\/localhost\/?p=4514"},"modified":"2013-07-13T01:56:32","modified_gmt":"2013-07-13T01:56:32","slug":"33-15-august-1956-vol-08-questions-and-answers-volume-08","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/08-questions-and-answers-volume-08\/33-15-august-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-33_15 August 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n15 August 1956<\/font><\/span><\/b> <\/font><\/span><\/b><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u201cIt is here that the emergence of the secret
\npsychic being in us as the leader of the sacrifice is of the utmost importance;
\nfor this inmost being alone can bring with it the full power of the spirit in
\nthe act, the soul in the symbol. It alone can assure, even while the spiritual
\nconsciousness is incomplete, the perennial freshness and sincerity and beauty
\nof the symbol and prevent it from being a dead form or a corrupted and
\ncorrupting magic; it alone can preserve for the act its power with its
\nsignificance. All the other members of our being, mind, life-force, physical or
\nbody consciousness are too much under the control of the Ignorance to be a sure
\ninstrumentation and much less can they be a guide or the source of an unerring
\nimpulse. Always the greater part of the motive and action of these powers
\nclings to the old law, the deceiving tablets, the cherished inferior movements
\nof Nature and they meet with reluctance, alarm or revolt or obstructing inertia
\nthe voices and the forces that call and impel us to exceed and transform
\nourselves into a greater being and a wider Nature. In their major part the
\nresponse is either a resistance or a qualified or temporising acquiescence; for
\neven if they follow the call, they yet tend <\/span><\/i><\/b>―<\/span><\/i><\/b> when not consciously, then by
\nautomatic habit ― to bring into the spiritual action their own natural
\ndisabilities and errors. At every moment they are moved to take egoistic
\nadvantage of the psychic and spiritual influences and can be detected using the
\npower, joy or light these bring into us for a lower life-motive. Afterwards
\ntoo, even when the seeker has opened to the Divine Love transcendental,
\nuniversal or immanent, yet if he tries to pour it into life,<\/span><\/i><\/b> <\/span><\/i><\/b><\/p>\n

\nPage – 259<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n
\nhe meets the power of obscuration and
\nperversion of these lower Nature-forces. Always they draw away towards
\npitfalls, pour into that higher intensity their diminishing elements, seek to
\ncapture the descending Power for themselves and their interests and degrade it
\ninto an aggrandised mental, vital or physical instrumentation for desire and
\nego. Instead of a Divine Love creator of a new heaven and a new earth of Truth
\nand Light, they would hold it here prisoner as a tremendous sanction and
\nglorifying force of sublimation to gild the mud of the old earth and colour
\nwith its rose and sapphire the old turbid unreal skies of sentimentalising
\nvital imagination and mental idealised chimera. If that falsification is
\npermitted, the higher Light and Power and Bliss withdraw, there is a fall back
\nto a lower status; or else the realisation remains tied to an insecure half-way
\nand mixture or is covered and even submerged by an inferior exaltation that is
\nnot the true Ananda. It is for this reason that the Divine Love which is at the
\nheart of all creation and the most powerful of all redeeming and creative
\nforces has yet been the least frontally present in earthly life, the least
\nsuccessfully redemptive, the least creative. Human nature has been unable to
\nbear it in its purity for the very reason that it is the most powerful, pure,
\nrare and intense of all the divine energies; what little could be seized has
\nbeen corrupted at once into a vital pietistic ardour, a defenceless religious
\nor ethical sentimentalism, a sensuous or even sensual erotic mysticism of the
\nroseate coloured mind or passionately turbid life-impulse and with these
\nsimulations compensated its inability to house the Mystic Flame that could
\nrebuild the world with its tongues of sacrifice. It is only the inmost psychic
\nbeing unveiled and emerging in its full power that can lead the pilgrim <\/span><\/i><\/b>
\n
\n
\n <\/span><\/i><\/b><\/p>\n

\nPage – 260<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

sacrifice unscathed through
\nthese ambushes and pitfalls; at each moment it catches, exposes, repels the
\nmind\u2019s and the life\u2019s falsehoods, seizes hold on the truth of the Divine Love
\nand Ananda and separates it from the excitement of the mind\u2019s ardours and the
\nblind enthusiasm of the misleading life-force. But all things that are true at
\ntheir core in mind and life and the physical being it extricates and takes with
\nit in the journey till they stand on the heights, new in spirit and sublime in
\nfigure.\u201d<\/span><\/i><\/b><\/p>\n

\n
\nThe
\nSynthesis of Yoga, p. 155-57<\/font><\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

This is the most powerful, the most complete and true answer to
\nall the questions which so many people have in their heads but do not dare to
\nask. <\/span><\/p>\n

 So many people doubt the
\neffectiveness of the Protection, the safety of the Path, because others go
\nastray. And in their egoism they tremble with fear instead of telling
\nthemselves what I have just been reading to you this evening, what is the cause
\nof all catastrophes, small or great, which threaten those who follow the path
\nof yoga without having taken the necessary care to be sufficiently pure and
\nsincere.<\/span><\/p>\n

 No protection, no Grace
\ncan save those who refuse the indispensable purification. <\/span><\/p>\n

 And I would add this:
\nthat fear is an impurity, one of the greatest impurities, one of those which
\ncome most directly from the anti-divine forces which want to destroy the divine
\naction on earth; and the first duty of those who really want to do yoga is to
\neliminate from their consciousness, with all the might, all the sincerity, all
\nthe endurance of which they are capable, even the shadow of a fear. To walk on
\nthe path, one must be dauntless, and never indulge in that petty, small,
\nfeeble, nasty shrinking back upon oneself, which is fear.<\/span><\/p>\n

 An indomitable courage, a
\nperfect sincerity and a sincere self-giving, so that one does not calculate or
\nbargain, does not <\/span><\/p>\n

\nPage – 261<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

give with the idea of receiving, does not trust with the idea of
\nbeing protected, does not have a faith which asks for proofs <\/span>―<\/span> it is this that is
\nindispensable in order to walk on the path, and it is this alone which can
\ntruly shelter you from all danger.<\/span><\/p>\n

 <\/span><\/p>\n

(Silence)<\/span><\/i><\/b> <\/span><\/i><\/b><\/p>\n

You have a question, yes?<\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, why does one feel
\na different atmosphere on Darshan days?\u00b9 What should one do on these days? <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Different? You ask this question!… There is an invasion of
\nmore or less dark and foreign elements, who may come with goodwill, possibly,
\nbut who come with an almost total ignorance and throw it all out in the
\natmosphere; and so, naturally, if one is the least bit open to what is
\nhappening, one feels crushed under the weight of this increased ignorance. <\/span><\/p>\n

 I don\u2019t mean that there
\nis no ignorance here! But still, the dose is different. Here, for all that,
\nthere is a sort of manipulation of the consciousness going on constantly, night
\nand day, visibly, invisibly; and whether one wants it or not, in spite of
\neverything one takes it in, and after some time it acts. <\/span><\/p>\n

 When a few people come,
\nsomething changes, but it is not so much as to give a painful feeling; but when
\nit is a rush like this, dashing in all at once, then the whole level comes down
\nimmediately, and unless one is able to withdraw into oneself and keep one\u2019s head
\nabove these submerging waters, this swamping flood of ignorance, if one can\u2019t
\nraise one\u2019s head above it, well, one feels very uneasy.<\/span> <\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9On
\nDarshan days visitors and disciples were allowed to s one-by-one in front of
\nMother (and formerly Sri Aurobindo) to receive directly their spiritual help.
\nAugust 15, Sri Aurobindo\u2019s birthday, is one of the four Darshans of the year.
\nThis year (1956) there was a particularly large number of visitors.<\/font><\/span><\/b><\/font> <\/font><\/span><\/p>\n

\nPage – 262<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

No, Mother, it is an atmosphere
\nof joy! <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

You find it an atmosphere of joy!<\/span><\/p>\n

 <\/span><\/p>\n

Yes, Mother. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Then it is personal, my child. It is something purely personal.
\nAnd you ought to be able to keep it. <\/span><\/p>\n

 It comes because at this
\ntime there are memories awakening in you, a certain concentration. Or perhaps
\nwhat you call joy is a vital pleasure, no? Isn\u2019t it a sort of excitement? When
\ndo you feel this joy? <\/span><\/p>\n

 <\/span><\/p>\n

Today, it was after Darshan. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

I think it is the same thing that happens to people who are more
\nreceptive on their birthdays or who need to remember an event to awaken their
\nreceptivity. <\/span><\/p>\n

 In the days when Sri
\nAurobindo used to give Darshan, before he gave it there was always a
\nconcentration of certain forces or of a certain realisation which he wanted to
\ngive to people. And so each Darshan marked a stage forward; each time something
\nwas added. But that was at a time when the number of visitors was very limited.
\nIt was organised in another way, and it was part of the necessary preparation. <\/span><\/p>\n

 But this special
\nconcentration, now, occurs at other times, not particularly on Darshan days.
\nAnd it occurs much more often, on other kinds of occasions, in other
\ncircumstances. The movement is much accelerated, the march forward, the stages
\nsucceed each other much more rapidly. And perhaps it is more difficult to
\nfollow; or in any case, if one doesn\u2019t take care to keep up, one is much more
\nquickly out-distanced than before; one gets the feeling of being late or of
\nbeing abandoned. Things change quickly. <\/span><\/p>\n

 And I ought to say that
\nthese Darshan times with all this <\/span><\/p>\n

\nPage – 263<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>rush of people serve not
\nso much for an inner progress <\/span>―<\/span> that is to say, inside the Ashram <\/span>―<\/span> as for a diffusion outside.
\nThe use we make of these days is a little different; above all, it is to go
\nfarther, have a vaster field, reach more distant points. But the concentration
\nis less and there is this inconvenience of a large crowd, which was always
\nthere but which has been much greater during these last years than at the
\nbeginning. At the beginning there was not such a crowd; and perhaps the quality
\nof the crowd was also a little different. <\/span><\/p>\n

 So the joy you were
\nspeaking about would rather be a kind of excitement or the feeling of a more
\nintense or more active life; but it is not actually a greater Presence. One
\nputs oneself, perhaps, into a more receptive state in which one receives more,
\nbut there is no intensification of the Presence <\/span>― <\/span>not to my knowledge. <\/span><\/p>\n

 So it must be within you
\nthat you have to find the reason, and the remedy for keeping this joy.<\/span><\/p>\n

 <\/span><\/p>\n

But Mother, what is the
\nsignificance of the message you give every Darshan? For example, today you gave
\nthe picture of the flower that symbolises the supramental manifestation.\u00b9 <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Yes, as I have just told you, this is spread in thousands of
\ncopies all over the world. It is an externalisation of the thing, it is a way
\nof spreading the influence, spreading the message, reaching farther. Everything
\nthat is said in a Darshan message has been studied, proved, tested, beforehand<\/i><\/b>.
\nAnd on Darshan day it is given. First the experiment is made, then it is
\ndeclared publicly. The first movement is the individual development; at the
\nDarshan time it is spread abroad. <\/span><\/p>\n

 Sri Aurobindo always
\nspoke of two movements: the formation of the individual in order to be able to
\nreach the goal indi<\/span>vidually, <\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9The
\nhaemanthus, which is like a ball posed of hundreds of red and gold stamens.<\/font><\/span><\/b> <\/span><\/b><\/font><\/p>\n

\nPage – 264<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 and the preparation of the world\u2026. For the progress of the
\nindividual is, so to say, not exactly delayed or helped by the condition of the
\nwhole, but this brings about a certain balance between the two. The individual
\nmovement is always much more rapid and more penetrating; it goes farther, more
\ndeeply and more quickly. The collective movement forms a sort of basis which
\nboth restrains and supports at the same time. And it is the balance between
\nthese two movements which is necessary. So, the more rapidly one goes
\nindividually, the more necessary it is to try to extend and strengthen the
\ncollective basis.<\/span><\/p>\n

\u00a0<\/span><\/span><\/p>\n

Mother, has this day, the
\nfifteenth of August, an occult or a simple significance? For, in history,
\nimportant events occurred on this day. <\/span><\/i><\/span><\/p>\n

 <\/span><\/i><\/b><\/p>\n

 What exactly do you mean?
\nThe fifteenth of August is Sri Aurobindo\u2019s birthday. Therefore, it is a date
\nwhich has a capital importance in the life of the earth, from the physical point
\nof view. So? <\/span><\/p>\n

 <\/span><\/p>\n

On August fifteenth other
\nimportant events took place?…<\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

What, the liberation of India? Is it because the liberation of
\nIndia came about on the fifteenth of August? And so, it is necessary to tell
\nyou why it happened, you can\u2019t find it out by yourself, can you? It needs to be
\nsaid, does it? I think Sri Aurobindo has written it also, hasn\u2019t he, in the
\nmessage he gave? Hasn\u2019t he said it? \u00b9 <\/span><\/p>\n

 <\/span><\/p>\n

(Silence)<\/span><\/p>\n

Yes, it is exactly that\u2026. <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0<\/span><\/b> <\/font><\/span>
\n\u00b9Mother is referring to the message Sri
\nAurobindo gave on 15 August 1947. The full text is given in an appendix to this
\ntalk.<\/font><\/span><\/span> <\/span><\/b><\/p>\n

\nPage – 265<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Today, there came into my hands one of those greeting cards
\nwhich people send on puja days or for the new year or other such festivals; and
\non this card was written something like this <\/span>―<\/span> I don\u2019t recall the exact words
\n<\/span>―<\/span> but anyway they were,\u00a0
\n<\/span>\u201cGreetings on the occasion of this memorable day of the birth of our
\nnation.\u201d It is sent by someone who, I think, proclaimed himself a disciple of
\nSri Aurobindo quite a long time ago\u2026. That seemed to me one of those enormities
\nwhich human stupidity alone can commit. If he had said: \u201cOn this memorable day
\nof the birth of Sri Aurobindo and its natural consequence, the birth of the
\nnation\u201d, it would have been quite all right. But still, the important point was
\nleft out and the other mentioned, which is quite simply a consequence, a
\nnatural result: it had to be like that, it could not be otherwise. <\/span><\/p>\n

 But people always think
\nlike that, the wrong way up. Always. They take the effect for the cause, they
\nglorify the effect and forget the cause. <\/span><\/p>\n

 And that is why the world walks on its head with its feet
\nin the air. Quite simply, there is no other reason. <\/span><\/p>\n

 <\/p>\n

(Silence)<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

I have a huge collection of questions here. I received yet one
\nmore today. This question raises perhaps the most difficult problem for the
\nworld; so I don\u2019t quite know if, precisely, in this Darshan atmosphere, it is
\nvery appropriate to touch upon such a problem. However, it is something
\ninfinitely interesting. One would like to find a fully satisfactory solution,
\nfor then at the same time one would have the key which opens the last door. <\/span><\/p>\n

 Man has always been faced
\nwith two possible attitudes when he has wanted to find a solution to the
\nproblem of the existence of the universe. It could be said from the practical
\npoint of view, that since the universe exists and exists as it does, the wisest
\nthing is to take it as it is, and if one is not satisfied with it, well, to try
\nto make it better. But even if one takes this very
\n <\/span><\/p>\n

\nPage – 266<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

practical attitude, the problem remains: How to make it better?
\nAnd once again one is facing the same fact which it seems impossible to
\nresolve. Here you are, then: <\/span><\/p>\n

 The divine Will <\/span>―<\/span> and the Grace which manifests
\nit <\/span>― <\/span>is all-powerful and nothing can exist which is not the
\nexpression of this divine Will and this Grace which manifests it\u2026. The logical
\nattitude ― precisely the one described in the little book I read to you
\non Fridays now, Wu Wei<\/i><\/span> \u00b9<\/span><\/span>― <\/span>a perfect peace, a total surrender,
\nputting aside all effort and all personal will, giving oneself up to the divine
\nWill and letting it act through oneself.<\/span><\/p>\n

 Mind you, this is not at
\nall easy, it is not as simple as it looks. But still, if one sincerely takes up
\nthis attitude, it is certain that immediately there comes a perfect inner
\npeace, an unmixed bliss, and whatever may be the events of your life, they
\nleave you totally indifferent. This has always been recommended for individual
\nsalvation; and I may remark in sing that in this little book, which is also
\nvery beautiful and very well written, the sage pares the state of surrender of
\nwhich he speaks to a sea which is calm, blue, peaceful, vast, moved by a deep
\nforce, swelling up at the right moment, subsiding at the right moment <\/span>―<\/span> indeed, it is an ideal
\ndescription. But a practical and somewhat objective mind immediately tells you,
\n\u201cWell, yes, but there are also tempests at sea, there are also terrible storms,
\ntidal waves, engulfed islands. And so that is perhaps another aspect of the
\nDivine, but it does not bring peace, at least not in the way described by the
\nsage. One would have to be in another state of consciousness to be at peace in
\nsuch circumstances, one must not pare oneself with the sea!\u201d So the problem
\npresents itself again.<\/span><\/p>\n

 Sri Aurobindo has made a
\nstudy of all this in The Life Divine<\/i><\/span>, and he tells us
\nthat there are sure signs of a progressive evolution. An evolution naturally
\ntends towards a goal, and if <\/span>
\n
\n <\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9Wu Wei
\n: a novel based upon the philosophy of Lao Tse, by Henri Borel (Librairie
\nFischbacher, 33 rue de Seine, Paris).<\/font><\/span><\/b><\/font> <\/span><\/b><\/p>\n

\nPage – 267<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

it is a progressive evolution one may continue to think that all
\nis the expression of the divine Grace and Will, but that at the same time all
\nis not as it ought to be. Everything is in accordance with the divine Will, but
\neverything is not as it ought to be, otherwise things would not move.<\/span><\/p>\n

 And there we are faced
\nwith the problem once more.<\/span><\/p>\n

 The question I have been
\nasked is this: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cNow that the Supermind has
\nmanifested on the earth, it must naturally follow that the divine Grace is
\nall-powerful\u201d, and I am asked: \u201cIs this right?\u201d <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

The divine Grace has always been all-powerful. <\/span><\/p>\n

 And yet, if we pare the
\nworld as it is with the more or less ideal world we can imagine when we come
\nout of our ignorant consciousness and enter a consciousness which we call more
\ndivine, how is it that it is not always so good, if the Grace is all-powerful? <\/span><\/p>\n

 It would seem that the
\nvision of what ought to be comes long before the execution <\/span>― <\/span>and this is what gives rise to
\nthe whole problem\u2026. One sees ahead <\/span>―<\/span> or up above <\/span>―<\/span> the realisation, perhaps not of the next step, but still what
\nwill happen one day; and then as one sees it, one tells oneself, \u201cBut this
\nconception is more divine than what is realised at present; therefore, if the
\nGrace is all-powerful, it ought to be realised immediately.\u201d I am now looking
\nat the problem as the human mind, it seems to me, would put it or approximately
\nso, in order to try and make myself understood.<\/span><\/p>\n

 But what does one call an
\nall-powerful Grace? I don\u2019t want to speak of the conceptions of an ordinary
\nmind for which the all-powerful Grace is that which would instantaneously
\nrealise what it wants or believes to be the right thing; I am not speaking of
\nthat, we may eliminate this case, which is childish. But granting that somebody
\nhas a deeper, higher vision, a sort of inner perception of an ideal world where
\nall the things which <\/span><\/p>\n

\nPage – 268<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>for us are very shocking
\nwould disappear; then one is truly faced with a problem which seems insoluble.<\/span><\/p>\n

 <\/span><\/p>\n

This translates itself in very ordinary minds into an over
\nsimple and very childish form: either the divine Will is something unthinkable
\nfor us <\/span>―<\/span> which would not be surprising! <\/span>―<\/span> unthinkable and almost
\nmonstrous if It allows things to be as they are, if It wants things as they
\nare, or else the Grace is powerless. <\/span><\/p>\n

 That <\/span>―<\/span> I warn you to put you on your
\nguard against the trap <\/span>―<\/span> that is the great argument of the Adversary. He uses it to
\ncloud the mind and raise up revolt; but still, it is well thought out as a
\ntrap.<\/span><\/p>\n

 Then come those who say,
\n\u201cIt is because you are in the Ignorance that you see like that; change your
\nconsciousness, enter into contact with the divine Consciousness and you will
\nsee differently.\u201d This is perfectly correct. I was just telling you, and I
\nrepeat, that if you can manage to get out of the Ignorance and enter ever so
\nlittle into union with the divine Reality, you live an ecstatic life in which
\neverything is marvellous, sublime, and where the Grace manifests in all things.
\nTherefore, you have solved the problem for yourself, on condition that you can
\nremain in that state perpetually, which is not very easy. But still it is
\npossible. But it draws you out of the world, prevents you from participating in
\nthe life of the world, and above all, if everything had to be changed in that
\nway, I think an eternity would not suffice for all the elements of the world to
\nbe so transformed.<\/span><\/p>\n

 And the problem presents
\nitself again. In whatever manner, by whatever way you approach it, it will
\nalways present itself again. <\/span><\/p>\n

 There is a solution. <\/span><\/p>\n

 Think about it, we shall
\nspeak about it again another time. There, I would like you to make an effort.
\nFor it is beneficial, because this is a sort of conflict in the human
\nconsciousness which comes up constantly; because it is a conflict which forms
\n <\/span><\/p>\n

\nPage – 269<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the basis of all oppositions to a concrete work; because this
\nconflict makes people <\/span>―<\/span> I am speaking even of those who are the most enlightened in
\nthis field <\/span>―<\/span> always confuse spiritual life with an annihilation of the
\nphysical, material creation, as for them this is the sole means of escape: \u201cLet
\nus escape from the material reality and we escape the problem\u201d, for, to be in
\nthe state where the problem doesn\u2019t present itself any longer, one must get out
\nof life <\/span>―<\/span> according to them.<\/span><\/p>\n

 There is a solution. <\/span><\/p>\n

 That will be for another
\ntime. <\/span><\/p>\n

 <\/span><\/p>\n

\n
\nWhen back at the Ashram, after
\nthe class,<\/font><\/span><\/p>\n

\n\u00a0<\/font><\/span>Mother made the following remark:
\n<\/font> <\/span><\/p>\n

\n
\n <\/span><\/font><\/p>\n

I gave the solution, this evening. I gave it twice in the class,
\nwithout speaking. <\/span><\/p>\n

 <\/span><\/p>\n

Has this solution any
\nconnection with the date, August fifteenth? Is there any connection between the
\nFeast of the Assumption in the Catholic Church and the date of Sri Aurobindo\u2019s
\nbirth? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Yes. And he has also said it himself. The Assumption of the
\nVirgin Mary is the divinisation of Matter. And this is the aim of the last
\nAvatar.
\n <\/span><\/p>\n

\nPage – 270<\/span><\/p>\n

<\/p>\n

\n <\/b><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

15 August 1956    \u00a0\u201cIt is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[127],"tags":[],"class_list":["post-4514","post","type-post","status-publish","format-standard","hentry","category-08-questions-and-answers-volume-08","wpcat-127-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4514","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=4514"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4514\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4514"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4514"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4514"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}