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19. Mai 1959 (Mantra und Japa) |
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Und
ich wiederhole mein Mantra ständig – wenn ich wach bin und sogar wenn
ich schlafe. Man erkennt auch sofort den Unterschied zwischen denen, die ein Mantra
haben, und den anderen. Das Japa ist ein festes Gerüst, und man ist wie
gestählt. |
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25.
November 1959 (Savitri) |
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Der
Zustand ohne Tod kann in Zukunft für den menschlichen Körper in Aussicht
gestellt werden: eine ständige Wiedergeburt. Anstatt zurückzufallen und
zu zerfallen, aus Mangel an Plastizität und aus Unfähigkeit, sich der
universellen Bewegung anzupassen, löst sich der Körper sozusagen nach vorne
auf. |
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There is a difference between immortality and the
deathless state. Sri Aurobindo has described it very well in Savitri. The deathless state is what can be envisaged for the
human physical body in the future: it is constant rebirth. Instead of again
tumbling backwards and falling apart due to a lack of plasticity and an
incapacity to adapt to the universal movement, the body is undone ‘futurewards,’
as it were. There is one element that remains fixed: for each
type of atom, the inner organization of the elements is different, which is
what creates the difference in their substance. So perhaps similarly, each
individual has a different, particular way of organizing the cells of his
body, and it is this particular way that persists through all the outer
changes. All the rest is undone and redone, but undone in a forward thrust
towards the new instead of collapsing backwards into death, and redone in a
constant aspiration to follow the progressive movement of the divine Truth. But for that, the body – the body-consciousness
– must first learn to widen itself. It is indispensable, for otherwise
all the cells become a kind of boiling porridge under the pressure of the supramental
light. What usually happens is that when the body reaches
its maximum intensity of aspiration or of ecstasy of Love, it is unable to
contain it. It becomes flat, motionless. It falls back. Things settle down –
you are enriched with a new vibration, but then everything resumes its
course. So you must widen yourself in order to learn to bear unflinchingly
the intensities of the supramental force, to go forward always, always with
the ascending movement of the divine Truth, without falling backwards into
the decrepitude of the body. That is what Sri Aurobindo means when he speaks of
an intolerable ecstasy; it is not an intolerable ecstasy: it is an
unflinching ecstasy. |