Origin, Significance, Index of 313 prayers
… Like Savitri, the Prayers and Meditations has the same intensity of vibration and rhythm, the same origin, the same intuition, in fact, the same revelation with the power to transform. All that I have spoken about Savitri applies also for Prayers and Meditations; only His [Sri Aurobindo’s] is in English, in beautiful poetry, whereas mine is in French, and in prose. They are my experiences, descriptions of my experiences, of my sadhana….
… Not only the body, but even the substance is the same. It is the same consciousness with the same power of manifestation — descriptions of the journey of the soul to the Supreme. The same substance in two identical approaches, in two different forms. In fact, the same vision — the Truth to be realised….
In some of the Mother's Prayers which are addressed to "divin Maître" I find the words: "avec notre divine Mère". How can the Mother and "divin Maître" have a "divine Mère"? It is as if the Mother was not the "divine Mère" and there was some other Mother and the "divin Maître" was not the Transcendent and had also a "divine Mère"! Or is it that all these are addressed to something impersonal?
The Prayers are mostly written in an identification with the earth-consciousness. It is Mother in the lower nature addressing the Mother in the higher nature, the Mother herself carrying on the Sadhana of the earth-consciousness for the transformation, praying to herself above from whom the forces of transformation come. This continues till the identification of the earth-consciousness and the higher consciousness is effected. The word "notre" is general, I believe, referring to all born into the earth-consciousness—it does not mean the Mother of the "Divin Maître" and myself. It is the Divine who is always referred to as Divin Maître and Seigneur. There is the Mother who is carrying on the Sadhana and the Divine Mother, both being one but in different poises, and both turn to the Seigneur or Divine Master. This kind of prayer from the Divine to the Divine you will find also in the Ramayana and the Mahabharata.
I have said that the Divine does the Sadhana first for the world and then gives what is brought down to others. There can be no Sadhana without realisations and experiences. The Prayers are a record of Mother's experiences.
There are some Prayers of the Mother of 1914 in which she speaks of transformation and manifestation. Since at that time she was not here, does this not mean that she had these ideas long before she came here?
The Mother had been spiritually conscious from her youth, even from her childhood upward and she had done Sadhana and had developed this knowledge very long before she came to India.
Sri Aurobindo > The Mother > Pg. 384
There are many who hold the view that she was human but now embodies the Divine Mother and her "Prayers", they say, explain this view. But, to my mental conception, to my psychic being, she is the Divine Mother who has consented to put on her the cloak of obscurity and suffering and ignorance so that she can effectively lead us—human beings—to Knowledge and Bliss and Ananda and to the Supreme Lord.
The Divine puts on an appearance of humanity, assumes the outward human nature in order to tread the path and show it to human beings, but does not cease to be the Divine. It is a manifestation that takes place, a manifestation of a growing divine consciousness, not human turning into divine. The Mother was inwardly above the human even in childhood, so the view held by "many" is erroneous.
I also conceive that the Mother's "Prayers" are meant to show us—the aspiring psychic—how to pray to the Divine.
Yes
Sri Aurobindo > The Mother > Pg. 48
Sri Aurobindo on 'Prayers and Meditations' >>
This book comprises extracts from a diary written during years of intensive yogic discipline. It may serve as a spiritual guide to three principal categories of seekers: those who have undertaken self-mastery, those who want to find the road leading to the Divine, those who aspire to consecrate themselves more and more to the Divine Work.
Every idea, however powerful and profound it may be, repeated too often, expressed too constantly, becomes stale, insipid, worthless.... The highest concepts thus lose their freshness after a time and the intelligence which delighted in transcendental speculations suddenly feels an imperious need to abandon all reasonings and all its philosophy and contemplate life with the marvelling gaze of a child, so as no longer to remember anything of its past knowledge, were it even a sovereignly divine one....
It is true to say that the divisions of time are purely arbitrary, that the date assigned to the renewal of the year varies according to the latitude, the climate, the customs, and that it is purely conventional. This is the mental attitude which smiles at the childishness of men and wants to let itself be guided by profounder truths. And then suddenly the mind itself feels its powerlessness to translate these truths precisely, and, renouncing all wisdom of this kind, it lets the song of the aspiring heart arise, the heart for which every circumstance is an opportunity for a deeper, vaster and more intense aspiration.... The year of the West renews itself: why not profit by it to will with renewed ardour that this symbol should become a reality and the deplorable things of the past give place to things which must exist in all glory?
Always we believe that we can define Thee, can shut Thee up in our mental formulas; but however vast, complex, synthetic they may be, Thou wilt remain always the Inexpressible even for him who knows and lives Thee....
For one can live Thee though one is unable to express Thee, can be Thy infinity and realise it though unable to define or explain Thee; always Thou wilt remain the eternal mystery, worthy of all our wonder;—not only in Thy unthinkable and even unknowable Transcendence but in Thy universal manifestation, in all that we integrally are. And always forms of thought are succeeded by new forms, ever purer, higher and more comprehensive, but never will one of them be considered sufficient to give so much as an idea of what Thou art. And each new fact will be a new problem, more marvellous and mysterious than all that preceded it. Yet, faced with its own ignorance and incapacity, the mental being remains luminous, smiling and calm, even as though it possessed the supreme knowledge—that of its being Thou, innumerably, invariably, infinitely, very simply Thou.
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