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TV, Internet, & megaphones

From August Timmermans augusttimmermans@yahoo.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date 20 October 2010 10:06 subject today's hot topics

Dear Mr. Tusar,

Although I haven't written for some time I do keep an eye on your website's postings to see what subject matter is today's hot topic.

What intrigues me the most is that subjects like 'the book', or 'the writer', or the 'Trustees', or 'That Individual', or 'That Translation' and so on, are all addressed in a manner that is not different from what we see happening worldwide in politics and religions and clashing cultures. People want me to believe that god is stupid.

Today, individuals write and shout openly and directly to the persons they dislike, using abusive language and speak with a righteousness and conviction that make their stupidity so obvious for everyone except for themselves and for their like-minded buddies.

Today, the self-centered walk around with 'megaphones' so everyone can hear them and they are convinced they are doing the right thing for their society, for their community, for their religion, for their collective. They know what should change and insist on this change, although it might all be as shallow and empty as a tv commercial. They want me to believe that god is stupid.

That this happens worldwide is a sign of times, of course, but it is not the sign of true change as stupidity is not the kind of reference people should be clinging to.

It is striking that we have today imposing individuals who think they can speak for a majority. These individuals think they need to do the 'reasoning' for others and the others just need to follow them, support them, so they will become official leaders, pulling the country, the religion, the collective into the direction of new 'promises'.

Their 'direction' is one of hollow reasoning, shallow thinking, raw and empty emotions. Individuals behave as if there is no time to lose in making their opinions heard. The same for this yoga collective. Obviously, Kali Yuga is in full swing, while I also believe that the actions triggered by Satya Yuga also trigger the greatest stupidities in the average person. Hopefully it will also trigger awareness in the process of coming out of this nonsense. August Timmermans 20/10/10

Tampering are the result of what he is

From Sunil sunilauro@gmail.com to tusarnmohapatra@gmail.com date18 October 2010 10:47 subject For posting

When you go in front a temple in south India they have this guard or a tough looking statue guarding the entrance with a sword or some kind of weapon in their hands. What is he guarding, he is guarding the truth that is inside the deity and its worlds. If one does not have the necessary purification, humility and love the inner deity never gets to be experienced and you go through the motion of it. Similarly Peter could have been exposed and be working with Sri Aurobindo’s writings for decades makes no difference if the inner doors are closed. These are universal laws and the higher powers are not subjected to the invasion of any tom dick and harry who does not qualify. If the inner doors are shut and there is no effort for purification through aspiration, rejection and surrender he may pass another few decades and still believe what he does and continue writing biography etc. about the deity whom he could really never know or understand. And now not knowing is one thing, but what he has been about is to change the deity so that it makes some sense to him. It is not we have to do the yoga but they have to be like the way we are, think and know. So his tampering are the result of what he is, this ignorance is fine if he would have kept to himself, but he wants the world to see this as the truth and that is very dangerous and calls for a halt.

What you are dealing here is no ordinary text, text material as he calls it. This is not material these are higher truths with power in them, not only power it can reveal the secrets of the universe and unravel all mysteries and bring the gods close to man. And is kept in lock and key invisible but accessible, if you don't have the key go home don't try to change it, that is not your business. But he has succeeded in doing so and the damage has been done. If there had been no opposition in the last 25 years there probably would have been more damage.

After Savitri has gone and conquered the lord of Death and brought Satyavan back, there is a line that goes

Heaven's touch fulfils but cancels not our earth:
Our bodies need each other in the same last;

Peter wanted to change this last into lust and his explanation why this should be lust was published. Luckily because of the strong opposition he let this one be. Should we allow editing to be done to the Mother's and Sri Aurobindo's and all those who have written about them.

Biography is based on lies upon lies

From Sunil sunilauro@gmail.com to tusarnmohapatra@gmail.com date 17 October 2010 22:24 subject For posting

It is interesting to see at what length they go and in creating a certain picture from their lower the waist thinking and putting it forward as the truth without having any concept of what is in front of him. Even if you asked a blind man he would come up with some truth about the world as the subtle worlds are open to him. But Peter has no vision at all. If he had any opening what so ever he could at least see what is there. He describes what he would be doing if he was in that description, he has no understanding of their workings as how somebody who lives in Silence has all these higher worlds active in him and is master over the universal forces would act and interact with another that is equally vast and active. So all his biography is based on lies upon lies, are the public so dumb and has no experiences in the yoga to be led by a totally blind man writing about a subject as though he is the master of it. No doubt he will find other blind men to agree with him and even support him. That is because they enjoy that blindness they are not about Sri Aurobindo’s yoga or the truth if anybody is they would immediately spit Peter’s biography out as they have the taste of the yoga and the road that leads in the the earth’s evolution.

Peter himself told a certain audience in Lodi California where his talk was recorded. I was among the audience where Johnrobert asked him about the Sri Aurobindo’s biography to which Peter replied.

Peter:  ... “Ah, but I learned a little bit about writing and about the form that biography gives, that you got to select and you got ah, sort of create, ah. Aaa, that is another in sort of technical thing, but, but you ah, the materials are far, far, far, ah, greater than anyone could ever make a sort of complete, dealing with. So you got to select and in the selection always would be, ah, ah, personal, in a way, interpreted, and you got to discipline yourself so that your interpretation is going to be good representative.”…

He can create that is fine but to call your creation the truth and then have a bunch of suckers fighting for you as why it should not be the truth. That is unacceptable. Sunil S R

This is Sri Aurobindo’s Ashram not yours and not Peter’s

From what I recall anybody who became my friend was threatened by certain Ashram characters. Were you one of them too?  I could answer your judgement and do know you jealous group have such low views? I used the word foreigners because they happened to be so at that time in the Archives nothing more nothing less.  They did the perverted editing as they had all the works in the digital form and they were playing God on it. But we want Sri Aurobindo as he wrote it not what Peter writes and gives it to us and calls it Sri Aurobindo, because he has managed to edit and back track his works and prepare a false picture for the world that all this is hallucination and not true. What joy you can get in supporting falsehood or ass licking Peter regardless of what nationality he is. This is Sri Aurobindo’s Ashram not yours and not Peter’s. If you are here or are associated with it then your first and the most aim should be to see that is not destroyed. And what is more harmful than twisting his very words and his life.

I am giving a small example of two paragraphs from synthesis of Yoga the first one is what Sri Aurobindo wrote and was available in all older versions, the second one is  which you and I and everybody will read and is only available.

First One:

“It is evident that by dwelling in this cosmic consciousness our whole experience and valuation of everything in the universe will be radically changed. As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience. We experience limitation, weakness, incapacity, grief, pain, struggle and its contradictory emotions or the opposite of these things as opposites in an eternal duality and not in the eternity of an absolute good and happiness. We live by fragments of experience and judge by our fragmentary values each thing and the whole. When we try to arrive at absolute values we only promote some partial view of things to do duty for a totality in the divine workings; we make-believe that our fractions are integers and thrust our one-sided viewpoints into the catholicity of the all-vision of the Divine.

By entering into the cosmic consciousness we participate in that all-vision and see everything in the values of the Infinite and the One. Limitation itself, ignorance itself change their meaning for us. Ignorance changes into a particular action of divine knowledge, strength and weakness and incapacity into a free putting forth and holding back various measures of divine Force, joy and grief, pleasure and pain into a mastering and a suffering of divine delight; struggle into a balancing of forces and values in the divine harmony. We do not suffer by the limitations of our mind, life and body; for we no longer live in these but in the infinity of the Spirit, and these we view in their right value and place and purpose in the manifestation, as degrees of the supreme being, conscious-force and delight of Sachchidananda veiling and manifesting Himself in the cosmos. We cease to judge men and things by their outward appearances and are delivered from hostile and contradictory ideas and emotions; for it is the soul that we see, the Divine that we seek and find in every thing and creature, and the rest has only a secondary value to us in a scheme of relations which exist now for us only as self-expressions of the Divine and not as having any absolute value in themselves. So too no event can disturb us, since the distinction of happy and unhappy, beneficent and maleficent happenings loses its force, and all is seen in its divine value and its divine purpose. Thus we arrive at a perfect liberation and an infinite equality. It is this consummation of which the Upanishad speaks when it says "He in whom the self has become all existences, how shall he have delusion, whence shall he have grief who knows entirely (Footnote: Vijãnatah. Vijnana is the knowledge of the One and the Many, by which the Many are seen in the terms of the One, in the infinite unifying Truth, Right, Vast of the divine existence.) and sees in all things oneness.”

Second: After Peter’s editing...

So much for the essential relation; but we have to see also the practical results of this internal transformation. It is evident that by dwelling in this cosmic consciousness our whole experience and valuation of everything in the universe will be radically changed. As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience. We experience limitation, weakness, incapacity, grief, pain, struggle and its contradictory emotions and we accept these things and their opposites as opposites in an eternal duality and cannot reconcile them in the eternity of an absolute good and happiness. We live by fragments of experience and judge by our fragmentary values each thing and the whole. When we try to arrive at absolute values we only promote some partial view of things to do duty for a totality in the divine workings; we then make believe that our fractions are integers and try to thrust our one-sided view-points into the catholicity of the all-vision of the Divine.

But by entering into the cosmic consciousness we begin to participate in that all-vision and see everything in the values of the Infinite and the One. Limitation itself, ignorance itself change their meaning for us. Ignorance changes into a particularising action of divine knowledge;strength and weakness and incapacity change into a free putting forth and holding back various measures of divine Force; joy and grief, pleasure and pain change into a mastering and a suffering of divine delight; struggle, losing its discords, becomes a balancing of forces and values in the divine harmony. We do not then suffer by the limitations of our mind, life and body; for we no longer live in these, even when we record and accept them, but in the infinity of the Spirit, and these we view in their right value and place and purpose in the manifestation, as degrees of the supreme being, conscious-force and delight of Sachchidananda veiling and manifesting Himself in the cosmos. We cease also to judge other men and things by their outward appearances and are delivered from hostile and contradictory ideas and emotions; for it is the soul that we see, the Divine that we seek and find in every thing and creature, and the rest has only a secondary value to us in a scheme of relations which exist now for us only as self-expressions of the Divine and not as having any absolute value in themselves. So too no event can disturb us, since the distinction of happy and unhappy, beneficent and maleficent happenings loses its force, and all is seen in its divine value and its divine purpose. Thus we arrive at a perfect liberation and an infinite equality. It is this consummation of which the Upanishad speaks when it says “He in whom the self has become all existences, how shall he have delusion, whence shall he have grief who knows entirely (Footnote: Vijãnatah. Vijnana is the knowledge of the One and the Many, by which the Many are seen in the terms of the One, in the infinite unifying Truth, Right, Vast of the divine existence.) and sees in all things oneness.”

Divine Ananda is not personal it belongs and comes from the Divine or am I talking gobelty goo for you..

Sunil S R

They had mastered the forces of desire

Dear Mr Tusar

Could you kindly post my reply to Dr Ryder on the Savitri Era Forum

Thanking you 

Ranjit Das

It’s highly doubtful that Dr Ryder is a practicing professor of psychology. No serious academician would attempt to assess or question the motive of an author by analyzing one single paragraph in a 500 page book.

Referring to the much quoted hand holding incident the self acclaimed doctor concludes

“It is glaringly obvious that the insinuation is either romantic, sexual, emotional because in the subsequent paragraphs there is talk of marriage etc.”

If Dr Ryder’s intentions were honest he would have turned the page and continued with the narration. This is what the author of TLoSA has to say about the relation between Sri Aurobindo and the Mother. Note the sentence in bold.

“ One thing is clear, however: the arrival of Mirra Richard had an enormous impact on his practice. With her help, he told Barin, he completed ten years of sadhana in one. Her assistance was especially important in turning his sadhana outward. If he had been concerned only with his own transformation or with transmitting his yoga to a limited number of people, he could have done it on his own. But for his work to have a lasting effect in the world, he needed a shakti, a female counterpart.”

 “Shakti, as Aurobindo explained in The Synthesis of Yoga, is the conscious power of the divine. “By this power the spirit creates all things in itself, hides and discovers all itself in the form and behind the veil of its manifestation.”58 Systems of yoga that aim at liberation regard shakti as, at best, a force that can help the individual obtain release from the limitations of mind, life and body. But systems aiming for perfection, such as tantric yoga or the way of the siddhas, see shakti as the power needed to transform oneself and the world. Tantrics and siddhas worship shakti in the form of goddesses such as Kali; some also worship women as embodiments of the divine force. This is the rationale behind the esoteric sexuality of certain forms of tantrism. The consecrated union of a human male and female is seen as a reenactment of the cosmic act of creation. Some schools of tantric yoga put so much stress on this relationship that they require male practitioners to have female sexual partners. Aurobindo made it clear that this was not the case in his yoga. “How can the sexual act be made to help in spiritual life?” he asked a disciple who posed the question. It was necessary, in the work he was doing, for the masculine and feminine principles to come together, but the union had nothing to do with sex; in fact it was possible in his and Mirra’s case precisely because they had mastered the forces of desire.” 59 (pp. 328-329) 

Reveal your true identity Dr Ryder.

Ranjit Das

This is no lie but it is dirty no doubt

Sunil has left a new comment on your post "That was 20 years ago":

What do you mean lies? You think i am making this up, why don't you ask Matri or Manoj da, or Dilip Dutta. It was Dilip Dutta who had told me to surrender to them and accept the false case as the truth as we have to teach you a lesson and set an example to others. I was called as a What do you mean lies? You think i am making this up, why don't you ask Matri or Manoj da, or Dilip Dutta. It was Dilip Dutta who had told me to surrender to them and accept the false case as the truth as we have to teach you a lesson and set an example to others. I was called as a witness in the changes to ‘Savitri’ in Calutta so they wanted to take revenge. Dilip Dutta had said do you have the money to face a criminal case against us. The criminal case was an attack by me on Vasant Patti. It was Vasant Patti who made the case under the ashram management as i didn`t know him personally. As it was a false case even the top officials I heard later were bought before hand. A policeman told my mother that 10 000 Rs was paid to have me beaten up in the prison. 

But somehow I did not get there as I was charged by them on an unbailable arrest. But somehow the Grace had intervened i was let off that night on a bail by changing some nos. The Police Inspector then in charge saw I was speaking the truth and had given the bail. The next day i had gone and surrendered to Manoj as I saw that is what they want, Manoj sent me to Matri and it was amiable for some time until they asked to confess again or otherwise there were all kinds of threats. If I had confessed they had planned to put me jail. But Pranab da had told me not to and even then I was about to do so to have peace, but my mother interevened and told Matri we will not srrender to lies. We are ready to face the consequences. At that time I was unaware of their evil plan, they were using me to save themselves and look good to what they were doing. If I had done what they asked me to I would have admitted to my (false) crime and it would be all over and they would be right. What could I do later from prison. 

There is so much to it and these are all facts not fiction, I rather not go back in this dirt and talk about it, but because TNM is saying that this may be a lie so am responding. This is no lie but it is dirty no doubt. Let the past be past. If you have any doubt about this why don't you ask Matri or Manoj or Dilip Dutta or any of that time's older people. Yes nobody was allowed to be my friend as everybody wanted their security so they abandoned me. I never blamed them, as I was nobody but Pranab da knew, he kept me working and looking after the gym even when I was asked to leave the Samadhi job. Because of Pranob da I continued to stay and work in the Ashram though was not allowed to eat in the Dining Room. Sunil S R Posted by Sunil to Savitri Era at 3:23 PM, October 10, 2010

"The Claims of Theosophy," Aurobindo ca. 1910 Posted by K. Paul Johnson on October 9, 2010 at 3:55pm View K. Paul Johnson's blog

Thanks to a posting on theos-talk by James Bergh I discovered this essay approximately a century old, summarizing Aurobindo's perception of the TS in ways that strike me as amazingly accurate then and now. […]

Comment by K. Paul Johnson

Aurobindo's biographer has suffered a lot more in the way of harassment from fanatics than one would think a movement like Integral Yoga would produce in response to a friendly biography from a longtime disciple. I visited both Auroville and the Aurobindo Ashram in 1990 and preferred the former.

Comment by Michael A. Williams 

The century old statement by Aurobindo certainly stands the test the time. The Theosophical Society and its branches and most other spiritual/metaphysical organizations can become mired in unquestioned dogmas and a blind worship of their founders. People are encouraged at the outset to think for themselves and explore, but when a person really does that, they're quickly ostracized.

Aware of the objection of “furtiveness” the author attempts to dispel it

Anonymous has left a new comment on your post "Ignore all rubbish": To Proponents and Opponents of the Book.

As a practicing psychologist I would like to say a few words on this. First, I am writing anonymously because I do not wish to involve myself in this controversy. I have no connection with the other commenting anonymously. 

By stating that “There was nothing furtive about these encounters” the author is dispelling the suggestion that there was anything “furtive” between them. But why would he dispel it if he did not think or believe that his statement lent itself to interpretation, and that the thought that there was something “furtive” between them would actually arise in the mind of the reader. It is too patent. The author himself admits that the technique he has employed is, in his words, “anticipating and refuting objections”. “Aware of the sort of arguments that could be employed against their own positions” writers “deliberately engage with these objections in order to clear the way for a successful presentation of points that some readers might want to resist”.

So clearly the author is well aware of the objection of “furtiveness” between Mirra and Aurobindo being raised in the minds of the readers upon reading his description, and in anticipation of it, the author attempts to dispel it. In fact it is glaringly obvious that the insinuation is either romantic, sexual, emotional because in the subsequent paragraphs there is talk of marriage etc.

What is interesting is that the author clearly states that the “ book was not intended for devotees” and that he was writing to academia. According to him “People in India and other Asian countries have traditionally believed that it is best to avoid speaking about certain aspects of life. People in America and Europe, as well as metropolitan centres in Asia, do not share this belief. In fact, they believe that to avoid speaking about these aspects of life is a sign of immaturity or self-deception. My readership, as I conceived it, fell mainly in the second category”.

If he anticipates “furtiveness” in the minds of these readers, surely he would have anticipated more than “furtiveness” or the “furtiveness” to have a more furtive connotation to the more traditionally minded reader. He has been willing to happily alienate his fellow-seekers, even jounce their sensitivities and potentially disrupt the harmony of the institution of which he is an integral part. It is naïve to not question the motives of the author in writing this biography.

Dr Ryder Posted by Anonymous to Savitri Era Open Forum at 12:53 PM, October 06, 2010

No place for the psychic being in a fratricide war

From Paulette paulette@auroville.org.in to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com cc Bikash Rath bikash1968@gmail.com date 1 October 2010 17:16 subject can you post the following, in reply to Bikash's comment

Dear Tusar, can you post the following, in reply to Bikash's comment? Thanks

Dear Bikash,

Thanks for your comment. However, no one has to come forward, on the Integral Yoga front: spiritually advanced people are recognized from within, just feeling the atmosphere they radiate, without the need of words. One certain way of recognizing them is their non assuming attitude. When you are on the Path, and the Mother’s force and grace guide you, anything else drops like fallen leaves. It is the spiritual ego that craves for recognition and fame, while the psychic being withdraws.

 Also, the psychic being does not need people telling what to do with Integral Yoga. Nor does the psychic being need people explaining the works of Sri Aurobindo and the Mother. The relationship with the Guru is direct and unique – or there is none.

 That these two basic realities are all the time violated is the crux of the problem. Straight from the Mother:  

 You know just a little and you begin to teach others, and you are immediately compelled to say more than you know, because people put questions to you which you cannot answer, unless you are a hero of silence. In the world, those who want to pass themselves off as spiritual teachers—when people come and ask them something they do not know, they invent it. Therefore, if in your inner discipline you begin to pretend, you may be sure of falling into the worst hole—of all things pretence is the most ruinous. In the world you may perhaps pass for what you are not, for people allow themselves to be easily deceived, and that will not lead you to a catastrophe (although if you exaggerate, it always leads to a catastrophe), but in the spiritual world, you don’t have to deal with human beings, you have to deal with the Divine; it is impossible for you to pretend that you are this or that, for the Divine knows better than you, doesn’t He? He knows what you are and it is not what you will say which will influence Him. The Mother, Questions and Answers, vol. 4, 5 February 19 51, pp. 75-6

There is no place for the psychic being in a fratricide war, uprooting all that the Mother has explained vis-à-vis the way to relate among ourselves, at the Ashram as in Auroville. The Guru is Love, Grace, Compassion, each and all are Their children.  Paulette

Each of them had an extraordinary story, more beautiful than a fairy tale

From Paulette paulette@auroville.org.in to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com cc RY Deshpande rydesh@gmail.com date 30 September 2010 08:31 subject Can you post my reply to a long-term Aurovilian

Tusar,
my posting is also in the internal website of Auroville. Can you post my reply to a long-term Aurovilian, she too fully aware of those presences? Thanks Paulette

How blessed have we been, to be witnesses of that world before it was all over! I knew your Birendra too, he bonded books for me. But the Birendra I have mentioned was a short man, no longer young, with long curly hair and intense eyes, wearing invariably blue shorts and a white shirt. Big smile, no words… He radiated a simple joy, contagious: I felt happy just by looking at him. And there was a third Birendra, looking like a small old child, very gentle. He worked at the Press’s binding section and was considered one of the greatest sadhaks. He was popular because of his cap… and for walking daily up to the Matrimandir until a very advanced age.

Heavenly innocence… Professor Aravind Basu, who for twenty years taught Sri Aurobindo at a British university, used to eat at the Dining Room; daily he cracked jokes, playing the fool with my daughter Blanchefleur, who at that time was not yet two… Champaklal, exchanging roses in his room with small Blanchefleur… Once I accompanied him to the train station; Champaklal was leaving for Amarnath and invited me to follow him but… how could I leave my young child? And later on, Nirod – who to my daughter Blanchefleur simply was “uncle”. Every afternoon at 4 pm she had tea, biscuits and cake with him and his niece Dollydi, in his room. When Blanchefleur became a Kalakshetra student Nirod often asked her to sing, dance, and do mudras for him…

Amal Kiran (Sethna), the ‘overmind’ poet, on his ex wife Lalita’s demand used to cheerfully comment on the poems I wrote in my broken English… A constant flow of grace, a daily miracle: this was life at the Sri Aurobindo Ashram, those days. Can I ever forget those sadhaks, known and unknown?

I have mentioned my daily flower offering to Nolini-da, around the samadhi, but there was a third party as well: a small, very old lady, wearing a white sari, whose task was to wipe the marble. Day in and day out, with a broad smile, she offered me an incense stick; if I was leaning on the samadhi tapping on my shoulder, to let me know she had come… Ten years later I enquired who was she, I did not even know her name; to my great surprise I discovered that she was Navajata’s mother: a most simple lady who did not speak one word in English, and who with me never uttered a word anyhow: what for? We communicated through the heart!

And there was Themi, whom many considered the one authority on Savitri. Themi had come very young, along with her wealthy parents; like them, she lived in a room in Golconde. Elegantly beautiful in her youth, over the years she kept growing more and more thin, oblivious of her health and person, totally absorbed in her work for the Mother. Intimidated by her grandness I was unable to speak to her, as with Nolini and Parichan. It took me months to find the courage to ask her one question: can we relate the state of suspended death described in Savitri (and discussed in the Agenda) to the Mother? The seemingly other-worldly sadhika turned suddenly into a shakti and passionately replied yes, yes!

So many others… a few still alive, mostly women… Each of them had an extraordinary story, more beautiful than a fairy tale… A common thread, a special charisma linked all of them, one could feel that they belonged to a different world, it was tangibly real. Awareness of another dimension of being, tireless service… Trustfulness, generosity, straightforwardness… That psychic quality that compels to love people as they are, concentrating on others’ positive aspects and leaving the negative ones to the Mother to be taken care of – what’s left of it? Gentleness, innocence, graciousness… Psychic love, divine compassion…

This is the stuff those early sadhaks were made of. And there is no one to replace them. No one. When all of them will be gone, what of that world will be left? Paulette

These rare gifts will adorn the shrine of Overman Foundation

From overman foundation overmanfoundation@gmail.com date 29 September 2010 12:20 subject From Overman Foundation: Two Precious Gifts

Dear Friends,

    It gives me immense bliss to announce to you all that Overman Foundation has received two precious gifts from two senior sadhikas of Sri Aurobindo Ashram, Pondicherry. And the gifts are a sari with a blouse worn by the Mother and a piece of cloth belonging to Sri Aurobindo.
     These rare gifts will adorn the shrine of Overman Foundation and be brought out for public darshan on special occasions. To have a darshan of the Mother’s sari and Sri Aurobindo’s cloth-piece, please click on the following link:     

http://overmanfoundation.wordpress.com/2010/09/28/two-precious-gifts/
 With warm regards, Anurag Banerjee
Chairman, Overman Foundation.