Collated by Tusar Nath Mohapatra
Maa, more and more one can see that Your Work is best done in a state of complete forgetfulness of ourselves and an inner contact with Thee. The least thought turned towards oneself immediately cuts off the smooth flow of Thy Light and Force as if there is no greater obstacle to Thy Work than we ourselves. Maa, deliver us from these last remnants of the ego that still makes us hold on to a small ephemeral identity that is nothing more than a temporary construct in the eternity of becoming. May only Thou remain, Thyself in the silence and Thyself in speech. Thyself in the action and Thyself in rest. Thyself in the waking and Thyself in the sleep.
Maa, let all other identities melt and dissolve in Thee. Let only Thyself and Thy Truth, Thy Love, Thy Peace, Thy Light remain. Thou, nothing else but Thou, Thou alone, in the essence and in the manifestation.
https://auromaa.org/daily-offering/songs-of-the-soul-august-26-2026/
The Spirit desired of old, “I would be manifold for the birth of peoples.” सोऽकामयत । बहु स्यां प्रजायेयेति । The Taittiriya Upanishad has an extremely profound realisation about the creative Urge, Desire, Kāma, about the wonderful why of this happy and enviable necessary proliferation, this abundance. It is that bahūsyāma which a seeker must discover and embrace, both the One and the Many, not a retreat into an exclusive Oneness that denies the reality of manifestation. “We have to see the One Being, but we have not to cease to see the many Becomings, for they exist and are included in Brahman’s view of Himself. Only, we must see with knowledge and not with ignorance. We have to realise our true self as the one unchangeable, indivisible Brahman. We have to see all becomings as developments of the movement in our true self.”
https://incarnateword.in/cwsa/17/conclusion-and-summary
Flowers are not merely symbols. The Mother explained her method of assigning significance to flowers as one of direct inner contact: “by entering into contact with the nature of the flower, its inner truth. Then one knows what it represents.”
https://incarnateword.in/cwm/05/19-august-1953/
More technically, she described it as “a kind of identification with the vibration, a perception of the quality it represents and, little by little, through a kind of approximation (sometimes this comes suddenly, occasionally it takes time), there is a coming together of these vibrations (which are of a vital-emotional order) and the vibration of the mental thought, and if there is a sufficient harmony, one has a direct perception of what the plant may signify.”
https://incarnateword.in/cwm/04/1-march-1951/
The universe is a single whole, in the sense that it is the Divine—it does not contain the whole of the Divine, but it is as though the Divine deployed Himself so as to objectify Himself; that is the raison d’être of the manifestation of the universe. It is as if the divine Consciousness wandered into all divine possibilities following a path it had chosen. Imagine then a multitude of possibles of which all the possible combinations are equivalent to an infinite. The divine Consciousness is essentially free—It wanders therein and objectifies Itself. The path traversed is free in the midst of an infinite multiplicity which is at the same time pre-existent and absolutely undetermined according to the action of the free divine Will. It may be conceived that this Will, being free, is able to change the course of the deployment, change the path and, although everything is pre-existent and consequently inevitable, the road, the path is free and absolutely unexpected.
https://incarnateword.in/cwm/04/1-march-1951/
https://thewindsofwonder.org/2026/08/23/a-new-creation-will-take-place-the-mother/
Vedic Chhanda Rig Veda 1.1.1
अ॒ग्निमी॑ळे पु॒रोहि॑तं य॒ज्ञस्य॑ दे॒वमृ॒त्विज॑म् । होता॑रं रत्न॒धात॑मम् ॥
Let us study the matra मात्रा of the first pada
When you say Agni, what do you feel? The first vowel a- अ is laghu or short. But if you say अग् ag- it takes a longer time, right? Try saying अ first and then अग्
So the first varna of Agni Suktam and the Rig Veda is Long. Why? Because long gives a feel of power, strength, force, Agni is being lit with all his eminence and power. The Rishi begins with great energy and power
Now नि is short because इ is short or लघु
मी is long or दीर्घ । So अ॒ग्निमी॑ळे is long- short-long-long ।
पु॒रोहि॑तं is short-long-short-long. This concludes the study of the matras of the first pada of RV 1.1.1
The first five riks of Agni Suktam begin with Agni which means all five riks begin with longs giving us a sense of the strength and intensity of Agni. Not only is the guna of a- अ as अनुत्तर used for it is a beeja dhvani giving us the sense of a beginning but the दीर्घ मात्रा or long quantity of Ag- in all first five riks gives us the power of Agni. What a genius he was, Rishi Madhuchhanda!
https://x.com/AmazingVedas/status/2092469947381293290
Agni is more than fire or ritual—it is divine love, connecting us beyond religion to a deeper experience of consciousness, creativity, and the self. Discover the timeless wisdom of the Vedas. youtu.be/YW7GeZaLbrA?si… @PariksithSingh @MakrandParanspe @AmazingVedas
https://x.com/sriaurobindochr/status/2092721999583817896
Have Vedic deities been mixed with later mythology, confusing modern spiritual seekers? Explore the Vedas as a fascinating journey inward—toward understanding ourselves and the deeper truth within. youtu.be/YNqzw8Kt438?si… @PariksithSingh @MakrandParanspe @AmazingVedas
https://x.com/sriaurobindochr/status/2092596925392474189
“Let THY Will be done & not mine.” Dr. Monica Gulati explores the deeper art of living truly in the light of Sri Aurobindo and The Mother, at Unity Pavilion, Auroville, as part of the 154th Birth Anniversary celebrations. #Auroville #SriAurobindo #TheMother #UnityPavilion
https://x.com/AurovilleMedia/status/2092566880754217174
At Unity Pavilion, Auroville, Dr. Beloo Mehra explores this question through the vision of Sri Aurobindo—connecting India’s cultural awakening with consciousness, human unity and the evolution of humanity. #Auroville #SriAurobindo #HumanUnity #TheMother
https://x.com/AurovilleMedia/status/2092182985076515130
On my recent podcast with @searoftruth I drew a distinction that I think is worth reiterating here:
Hindu revivalism is a long-standing spiritual movement that predates Hindu Nationalism, with modern origins in the late 18th century with the emergence of figures like Ram Mohan Roy, Tagore, Vivekananda, and Aurobindo, Hindu revivalism was in its inception universalist in its outlook. Each of these thinkers saw a rejuvenated Hindu spirituality as offering something not just to India, but to the world at large. While many of these figures were also nationalists, they saw nationalism as a means to achieving universalist goals.
The Hindu Nationalism that emerged in the 20th century largely abandoned this universalist outlook in favor of more parochial political ends or "cultural nationalism," resulting in the contemporary tendency to equate Hindu revivalism with political control or Indian culture. This has IMO dramatically impoverished Hindu thinking in favor of a perfunctory assertion of all things Indian simply because they are Indian (a tendency, relatedly, that both Vivekananda an Aurobindo noticed and condemned).
I for one refuse to be trapped by this kind of reductive thinking. The Hindu civilizational heritage is universal in its outlook, and it's incumbent on those of us committed to Hindu revivalism to constantly assert this universalism in face of narrow mindedness.
https://x.com/vjgtweets/status/2092704890044940590
There is an increasing movement in competitive sports to rely on data and optimisation to make decisions on player performance. But professor of philosophy Sara Heinämaa and former NHL hockey coach Alpo Suhonen argue that this is a mistake with dangerous consequences. We should not treat players as mere biological organisms, but expressive agents, each like an improvising jazz musician on the field. Only then can we escape the unimaginative and clumsy coaching strategies plaguing contemporary sports and enable creative play on the field. Tap the link now to read the full article: iai.tv/articles/sport…
https://x.com/IAI_TV/status/2092579087785042157
Modern science has begun to treat free will as a comforting illusion. Join leading cosmologist and collaborator of Stephen Hawking, George Ellis, as he argues that this is a mistake. Free will is real: iai.tv/video/free-wil…
https://x.com/IAI_TV/status/2091956257796096138
3. The West built the other structure: the navigator’s mind. The man alone on the sea or the mountain, who cannot vote on the weather, cannot appeal the rocks to a committee – who must reason, by himself, from evidence to decision, and live with the verdict. Men of the sea and the mountain, rather than social beings of the plains. The Odyssey is that mind’s first monument; the scientific method is its constitution.
4. This is why the West invented what it invented.
https://x.com/Kristof_Poland/status/2092522195327062107
The rest of the series is under this post:
https://x.com/Kristof_Poland/status/2092523719084147066
It is of the nature of the knowledge that we have of our self-existence; it is self-evident knowledge and is a difference in kind from reflexive knowledge, which is observable and describable. At the other end is objective knowledge. Science has tried to stipulate the basis of universal objective knowledge as that which is measurable using universally agreed upon measurement standards and communicable using universally agreed upon conventions of logic in a universally agreed upon denotative language. A denotative language is one in which words have fixed and clear meanings. Contemplative Studies does not reject this kind of knowledge. It may be called exclusive third-person knowledge. Between this and the inexpressible experiential knowledge of the subject, there are grades of subjective objectivity which mix first person and third person knowledge. At the end closest to the experience of the subject is poetry, which operates at the intersection between inexpressible experience and the categories of understanding.
Its language use is connotative, which means that words are fuzzy and have allusions based on context which communicate feelings, sensations, perceptions and moods (affect) that go beyond the fixed meanings of denotative universal language. They are not objective in the same way as scientific language but they also aim at universality through subjective precision. Much contemplative literature is of this kind. It may be poetic or it may challenge denotative language through puzzles, paradoxes, parables and analogies. Our first person accounts of contemplative states may also take this expression. Contemplative Studies accepts this kind of expression among its various forms of source material. At a first person level this can include expressions of active imagination (consider Jung’s Red Book or Black Books), journaling. introspection or varieties of what the American psychologist William James called “radical empiricism.” One recent methodology for bridging first person subjective experiences or accounts and objective knowledge that has arisen in the academy is neurophenomenology.
