3

As well, there had to be a ‘connecting link’ between the two, what we will call a bridge, in order to materialise the continued relevance of that former field. But that Bridge did not hold. The crossing could not be made to join the two.
          Given this fact, we find a very similar situation prevailing today in the Ashram, where the central focus of the community there does not reflect the purpose and goal of the Supramental Manifestation adequately. This is precisely because the Bridge did not come into being between the two fields. Both were stranded, so to speak, on either side of a chasm of Time. We find in the Ashram, therefore, a Samadhi as the focal point of worship and meditation for disciples, devotees and pilgrims. The Divine Incarnations certainly do sanctify the locale with their remains at the place where they lived and opened the path to the new future. But in the gnostic vision of the symbol as the thing symbolised, a tomb is a tomb no matter how sanctified it may be by the enlightened substance it houses. ‘Being still the symbol to reach through it the thing that symbolises itself, to realise the symbol, is our fulfilment.’
          Given this statement by Sri Aurobindo in The Life Divine, are we to assume that the ‘symbol’ we are to realise is a tomb, and that this is the future of the new creation? Or is the sacred Samadhi simply a reminder of the path yet to be tread, as Nolini Kanta Gupta stated at the time of the Mother’s passing, to the effect that hers was ‘the old body’, and the ‘new body’ would come? Then there is the more significant question of the relics that are sent out into the world to further cement this symbol-message: dead substances such as nail clippings and hairs of Sri Aurobindo. These are then housed in miniature Samadhis outside the Ashram for devotees to worship. However much we may admire the devotion of devotees farther afield, these structures house dead relics.
          Certainly if we accept that the Supramental Creation and its special gnosis are unlike anything the Earth has known, then we have to admit that while a Samadhi may be acceptable in all other ashrams as the proper focus for concentration, in Sri Aurobindo’s Ashram it stands as an aberration similar to the cross of Christianity – also a symbol of the victory of Death. Surely when given deep thought the Supramental Manifestation was not destined to follow that old way. What then is the answer?
         

Time had to be fulfilled before anything of that new creation could become established. 1971 was the demarcating threshold; and the key to that new future lay in the Mother’s consciousness. It was the work Sri Aurobindo left for her to complete after his passing.

Supermind integrates, Time reveals what IS
The Mother’s Vision reveals the new way of the Supermind for this new Age and makes connected sense of all the existing ‘fields’ of the Work. But the problem exists that while the Ashram clings to a samadhi as its cherished symbol, in Auroville that revelation was decimated after barely 18 days. And without that Vision the mission of Sri Aurobindo has no future. We must remain content with a tomb on one end and a vacant eulogy to the Dark Lord on the other. In both situations Death triumphs.

The bridge linking the two and making sense of the continued existence of these centres is the Gnosis, the supramental Light that emanates from the Mother’s Vision and that is symbolised in the Globe of her chamber. Therefore it is ‘the symbol of the future realisation’, as she has stated in The Matrimandir Talks. The Mother’s original plan is her legacy, her map to guide us into that new Future. Without that map, just as revealed and recorded during those 18-days, we cannot reach the other shore of Time and thus experience integration.

Next Page 1 2 3 4 5 6 7 8 9 10 11