All Is She

All Is She
…it is woman that can build a bridge

between the old world and the supramental world.
A Compilation on Woman
from the Works of Sri Aurobindo and The Mother
All Is She
(… it is woman that can build a bridge
between the old world and the supramental world.)
A Compilation on Woman
from the Works of
Sri Aurobindo and The Mother
ii
All Is She
(… it is woman that can build a bridge between
the old world and the supramental world.)
© Quotations are copyright of

Sri Aurobindo Ashram Trust
All writings of Sri Aurobindo and the Mother are copyright
of Sri Aurobindo Ashram Trust and have been reproduced
here with their kind permission.
Cover Painting – Priti Ghosh (Ashram Artist)
© 2017 AuroPublications, Sri Aurobindo Society,

Puducherry
www.aurosociety.org
Year of Publication 2017
iii
“Man and woman find their equal right before God; for the
divine Spirit is no respecter of persons or of social
distinctions and restrictions: all can go straight to him
without intermediary or shackling condition. ‘If’ says the
divine Teacher ‘even a man of very evil conduct turns to
me with a sole and entire love, he must be regarded as a
saint, for the settled will of endeavour in him is a right and
complete will.’”
(CWSA 19: 334)
“According to my experience, the soul is divine, an

eternal portion of the Supreme Divine, and therefore it
cannot be limited or bound by any law whatever, except
its own. These souls are emanated by the Lord to do His
work in the world, and each one comes on earth with a
particular purpose, for a particular work, and with a
particular destiny; each has its own law which is binding
on itself alone and cannot be made a general rule. So in
the eternity of the becoming, every possible case,
imaginable and unimaginable, must obviously occur.”
14 July 1960
(CWM 17: 356)
iv
Compiler’s Note
I humbly place this compilation at the Lotus Feet of Sri
Aurobindo and The Mother.
What I gathered from Our Masters’ powerful and
soul-stirring words is that every atom of matter is flowing
towards its Divine Origin and perfection, preparing itself to
embrace the New Divine Consciousness/New Creation. I
hope this compilation brings out this very essence. There
is no difference between the masculine element and the
feminine element. All of us are floating on the Divine ocean
on Mother’s ship (Her experience on February 3, 1958—
the Supramental ship), guided and led by the Divine
Captain who is the Jagat Janani (Creator of the Universe)—
The Divine Mother Herself.
I immensely thank Mr. Jamshedji who held my hand
in making this compilation come together. He was the one
who supported and inspired me to collect Their precious
words on this subject.
Thanks to Priti di whose painting is used as the cover of
this book. I also extend my gratitude to Puja from Sri
Aurobindo Society, who helped to fine-tune by adding her
valuable suggestions.
Nothing we think or do is void or vain;
Each is an energy loosed and holds its course.
(Savitri, p. 378)
Compiler
Archana Udaykumar
v
Preface
Integral Yoga of Sri Aurobindo and the Mother is the
journey of the soul to unite with the One—The Supreme—
The Divine. All souls in their outer manifestation take the
physical form—man/woman. They all have the same
ultimate aim; few of them know it inwardly, for most this
aim is masked by external happenings. By taking up this
Yoga we consciously walk on the path paved out by our
highest aspirations and thus this journey becomes
delightful.
Through Sri Aurobindo’s and The Mother’s writings

we come close to understanding the journey of a conscious
being. For the material existence and for the purpose of
progress and evolution the soul chooses its path and lives
the experience either as man or as woman.
Maa Yashoda saw the whole universe in little

Krishna’s mouth. We are all beings of Delight living in HIM,
with HIM and through HIM.
vi
Contents
Cover i
Compiler’s Note v
Preface vi
Contents vii
1. Origin of the Problem of Women 1
2. Essence of Oneness 12
3. Woman’s Exceptional Qualities 33
4. Man and woman have an equal need of one another 39
5. Areas Where Women Have to Progress 40
6. Idea of Marriage 42
7. True Maternity Begins with the Conscious Creation of a
Being 51
8. Lines of Sex in Rebirth 71
9. The Supramental Body Will Be Unsexed 74
10. What Needs to Be Got Rid Of 78
11. Monthly Periods Cannot Be the Cause of Any Weakness
or Discomfort 84
12. Human Love and Divine Love 93
13. Woman in Ancient India 102
14. Divine as the Shakti (The Mother) 105
15. Other Quotes 118
vii
1. Origin of the Problem of Women
The problem of women

“I wish to speak to you about the problem of woman, a
problem as old as mankind in appearance, but infinitely
older in origin. For if we want to find the law that governs
and solves it, we must go back to the origin of the universe,
even beyond the creation.
Some of the most ancient traditions, perhaps even
the most ancient, ascribed the cause of the creation of the
universe to the will of a Supreme Absolute to manifest by
his own self objectification; and the first act of this
objectification was said to be the emanation of the creative
Consciousness. Now, these ancient traditions usually speak
of the Absolute in the masculine gender and of the
Consciousness in the feminine, thus making this primordial
gesture the origin of the differentiation between man and
woman and at the same time giving a kind of priority to
the masculine over the feminine. In fact, although they are
one, identical and coexistent before the manifestation, the
masculine took the original decision and emanated the
feminine to carry it out, which amounts to saying that while
there is no creation without the feminine, neither is there
any feminine manifestation without the previous decision
of the masculine.
We could certainly ask whether this explanation is
not a little too human. But, to tell the truth, all the
explanations that men can give must always necessarily be
human, at least in their formulation. For, in their spiritual
ascent towards the Unknowable and Unthinkable, certain
exceptional individuals have been able to transcend human
nature and identify themselves with the object of their
seeking in a sublime and, in a way, unformulable
experience. But as soon as they sought to share the benefit
of their discovery with others, they had to formulate it, and
in order to be comprehensible their formula had, of
necessity, to be human and symbolic.
We could also ask whether these experiences and
their disclosure are responsible for the sense of superiority
which man nearly always feels towards woman, or
whether, on the contrary, it is this widespread sense of
superiority that is responsible for the form given to the
experiences....
In any case, the indisputable fact remains: man feels
superior and wants to dominate, woman feels oppressed
and revolts, openly or secretly; and the eternal quarrel
between the sexes is perpetuated from age to age,
identical in essence, innumerable in its forms and hues.
Of course man throws the whole blame on woman,
just as woman throws the entire blame on man. In truth
the blame should be equally distributed between the two
and neither can boast of being superior to the other.
2
Moreover, until this notion of superiority and inferiority is
eliminated, nothing and no one can put an end to the
misunderstanding that divides the human species into two
opposite camps, and the problem will not be solved.
So many things have been said and written on this
problem, it has been approached from so many angles,
that a whole volume would not be enough to expound all
its aspects. Generally speaking, the theories are excellent,
or, in any case, all have their own virtues; but the practice
has proved less successful and I do not know whether from
the point of view of realisation we have made any headway
since the Stone Age.”
(CWM 12: 102–103)
Man and woman are despotic masters and pitiable

slaves to each other
“For in their mutual relationships, man and woman are at
once rather despotic masters and somewhat pitiable slaves
to each other.
Yes, slaves; for so long as one has desires,
preferences and attachments, one is a slave of these things
and of the people on whom one is dependent for their
satisfaction.
Thus woman is enslaved to man because of the
attraction she feels for the male and his strength, because
of the desire for a home and the security it brings, and
3
lastly because of the attachment to motherhood. Man too
on his side is enslaved to woman, because of his
possessiveness, his thirst for power and domination,
because of his desire for sexual relations and because of
his attachment to the little comforts and conveniences of
married life.
That is why no law can liberate women unless they
liberate themselves; likewise, men too, in spite of all their
habits of domination, will cease to be slaves only when
they have freed
themselves from all inner enslavement.
And this state of veiled struggle, often unavowed but
always present in the subconscient even in the best cases,
seems unavoidable, unless human beings rise above their
ordinary consciousness to identify themselves with the
perfect consciousness and unite with the Supreme Reality.
For as soon as one attains this higher consciousness one
realises that the difference between man and woman
reduces itself to a purely physical difference.”
(CWM 12: 103–104)
Since the beginning of creation, why is there this

difference between male and female?
“Mother, since the beginning of creation, why is there this
difference between male and female?
4
Since the beginning of which creation? Which creation are
you speaking about? ... Of the Earth?
Yes.
First, this is not correct. There are species in which

there is no difference; and in the beginning there wasn’t
any—first point. Second point, the terrestrial creation is a
purely material creation and is a sort of materialisation and
condensation of the universal creation, but in the universal
creation this difference does not necessarily exist. All the
possibilities are there, and all things possible have existed
and still exist, and this differentiation is not at all the
basis of creation.
So your question does not stand, for it is incorrect.
But why in the material creation?
I am telling you it has not been like that from the

beginning. A zoologist could tell you that there are species
which are not like that at all. Nature has tried this method—
it tries many things, it has made all possible species, made
the two in one, made every possible thing.... It tries like
this because probably this appears more practical to it! I
don’t know. That’s all.
But on the other planes, even in the terrestrial world,
the more subtle planes of the terrestrial world, even in the
5
subtle physical and the vital and mental, there are beings
divided in two like this, but also beings which are neither
male nor female. They exist. For instance, in the vital
world, it is extremely rare to come across differentiations
of sex, the beings are usually sexless. And I strongly
suspect that the world of the gods as described to us by
men, has been largely influenced by human thought. In
any case, there are many deities who are without sex. In
all the stories told of the pantheons of all countries, there
is a good deal that has been strongly influenced by human
thought. So, this difference is simply a means used by
Nature to achieve its aim, that’s all, nothing more than
that. We must take it like that. It is not an eternal symbol—
not at all.
Now, there are many people who are very keen on
this distinction—they may keep it if they like!—but it is not
at all something final or eternal ... or perfect in itself. It
was perhaps the ideal of the overmind creation, that is
possible ... and yet, even then not totally, only partially.
But still those who are so fond of this differentiation—let
them keep it if they like! If it gives them pleasure. ... It has
its advantages and disadvantages, many disadvantages.”
(CWM 9: 104–105)
Slaves of their form
6
“Sweet Mother, here it is said: ‘All men are feminine in
many respects and all women are masculine in many traits,
especially in modern societies.’
Yes, there is no pure type.
Then why is there a complex still?
Because they don’t know themselves. They don’t know

themselves and then they are the slaves of their form.
Because when they look at themselves in a mirror they see
that they are men, and the women see that they are
women—and they are slaves of the physical form. It is only
because of that.
But moreover, I have often met men who were
extremely feminine from certain points of view, but not in
a very pleasant way, and it was they who asserted most
their masculine rights and had most the sense of their
superiority. Besides, I have also met, especially at the
beginning of the feminist movement ... all the women who
wanted to take part in feminism used to wear false collars,
cravats, vests, they cut their hair, they looked ... they tried
to look as masculine as they could. But they were
deplorably feminine, deplorably ! (Laughter) They wanted
to please, wanted to attract attention; and if by ill-luck a
man treated them like men, they were extremely angry.
7
(Laughter) For this—much time is needed to be
transformed.
And then?”
(CWM 7: 153)
Trick of nature
“Mother, you said precisely that you had the experience of
this witness who does not move, then that is the Purusha!
Ah! I don’t know. (Laughter) Purusha, if you like. But I did

not find it particularly masculine! You understand, what ...
what I object to is the male element and female element.
Well, I find that it is not true, and I shall always say: IT IS
NOT TRUE. There is an element like this and another like
that (Mother turns her hand from one side to the other).
There is an activity like this and an activity like that. But
why on earth do you want one to be masculine and the
other feminine? It is not like that. This, this masculine-
feminine business is a trick of Nature, it has arranged
things here like that. Now, let me tell you: when one
descends from above, well, right up there one has no idea
of masculine and feminine and all that nonsense; as you
come down and arrive here, it starts to become something
real. So you tell yourself, ‘Well, well! That’s how Nature has
arranged things.’ Good! But what I say is that these
conceptions—these very conceptions which make one
8
element masculine and the other feminine—this is a
conception which has come from below, that is, has come
out of man’s brain which cannot think otherwise than of
MAN and WOMAN—because he is still an animal. There you
are! And that’s how I feel—I have always felt this, I have
said it from the beginning and will repeat it till the very
end…”
(CWM 6: 119)
Movement called feminism

“Yes, because it is difficult to separate them. I didn’t mean
that it is a problem that women have to solve; I meant that
it is the problem which life on earth has posed because of
women.
Men, until not very long ago, were perfectly satisfied
with themselves and what they had done. It is a little more
than a century ago that women began to protest. Before,
they seemed to say nothing or in any case they had no
opportunity to say something. However, quite recently—it
is not so long ago—women began to say, ‘Excuse us, but
we indeed are not satisfied.’ Formerly, if ever they dared
to say such a thing, probably they received a knock and
were told, ‘Keep quiet, it’s no business of yours.’ Yet things
went on in spite of everything, and it was at the end of the
century that there began a public protest of women against
the way men treated them; because all the laws made by
9
men were to man’s advantage, and all the social
organisations made by men were to man’s advantage, and
woman always had a lower position and sometimes an
absolutely detestable one. In certain countries it is still like
that...
However, till then, if they had protested it must have
been either individually or in a rather hidden fashion,
because it did not become a public question. But at the end
of the last century there was a movement called
feminism and women began to protest violently against
things as they were, saying, ‘Excuse us, we find that you
have failed in all your affairs, and you have not managed
anything well. All that you have done seems absolutely
bad. You have not succeeded in doing anything, except in
fighting among yourselves, killing one another and making
life unbearable for everybody. We are beginning to say that
we have something to say, and we mean that this won’t do
and that it must improve.’ That is how it began. Then, you
see, protestations, fights, mockery ... They tried to stifle
them with ridicule. But it was the men who made fools of
themselves, it was not the women (Mother laughs), and
finally, they gained one thing: they can now put in their
word in the affairs of State.
It began ... it was a frightful scandal but now it is a
recognized fact, and we even find that in certain countries,
slightly less backward than others, women are admitted in
the government. And I must say that, as far as I know, the
10
first country where this happened was Sweden. I knew it
at the beginning of this century. It was then that it
happened. Women were admitted into Parliament in
Sweden, and in the government, and the first thing they
did, that they managed to do, was to abolish
drunkenness.” (CWM 7: 151–152)
11
2. Essence of Oneness
Fundamental spiritual equality

“To reduce the woman’s part to solely interior and
domestic occupations, and the man’s part to exclusively
exterior and social occupations, thus separating what
should be united, would be to perpetuate the present sad
state of things, from which both are equally suffering. It is
in front of the highest duties and heaviest responsibilities
that their respective qualities must unite in a close and
confident solidarity…
It is no longer the moment for frail competitions and
self-interested claims; all human beings, men or women,
must associate in a common effort to become conscious of
the highest ideal which asks to be realised and to work
ardently for its realisation. The question to be solved, the
real question is then not only that of a better utilisation of
their outer activities, but above all that of an inner spiritual
growth. Without inner progress there is no possible outer
progress.
Thus the problem of feminism, as all the problems of
the world, comes back to a spiritual problem. For the
spiritual reality is at the basis of all others; the divine world,
the Dhammata of Buddhism, is the eternal foundation on
which are built all the other worlds. In regard to this
Supreme Reality all are equal, men and women, in
rights and in duties; the only distinction which can exist in
this domain being based on the sincerity and ardour of
aspiration, on the constancy of the will. And it is in the
recognition of this fundamental spiritual equality that can
be found the only serious and lasting solution for this
problem of the relation of the sexes. It is in this light that
it must be placed, it is at this height that must be sought
the focus of action and new life, around which will be
constructed the future temple of Humanity.”
(CWM 2: 149–150)
The true relation of the two sexes is an equal

footing of mutual help and close collaboration
“For we are living in an exceptional time at an exceptional
turning point of the world’s history. Never before, perhaps,
did mankind pass through such a dark period of hatred,
bloodshed and confusion. And, at the same time, never
had such a strong, such an ardent hope awakened in the
hearts of the people. Indeed, if we listen to our heart’s
voice, we immediately perceive that we are, more or less
consciously, waiting for a new reign of justice, of beauty,
of harmonious good-will and fraternity. And this seems in
complete contradiction with the actual state of the world.
But we all know that never is the night so dark as before
the dawn…
… And in this momentous, endless, many-sided work,
what can be the part of womanhood? It is true that, as
soon as great events and works are in question, the custom
13
is to relegate women to a corner with a smile of patronising
contempt which means: this is not your business, poor,
feeble, futile creatures. ... And women, submissive,
childlike, lazy perhaps, have accepted, at least in many
countries, this deplorable state of things. I dare to say that
they are wrong. In the life of the future, there shall be no
more room for such division, such disequilibrium between
the masculine and the feminine. The true relation of the
two sexes is an equal footing of mutual help and close
collaboration.”
(CWM 2: 159)
Man and women are both children of the same

infinite Mother
“Why make a distinction between the two?
They are both human beings trying to become fit
instruments for the divine work, above questions of sex,
caste, creed and nationality; they are all children of the
same infinite Mother and aspirants to the one and eternal
Godhead.”
(CWM 8: 242)
14
Are really one and each is incomplete without the
other
“Existence turned towards manifestation has a double
aspect, Male and Female, positive and negative; He is the
origin of the birth of things and He is the receptacle of the
birth and it is to the Male aspect of Himself that the word
Purusha predominatingly applies. The image often applied
to these relations is that of the man casting his seed into
the woman; his duty is merely to originate the seed and
deposit it, but it is the woman’s duty to cherish the seed,
develop it, bring it forth and start it on its career of
manifested life. The seed, says the Upanishad, is the self
of the Male, it is spirit, and being cast into the Female,
Prakriti, it becomes one with her and therefore does her no
hurt; spirit takes the shaping appearance of matter and
does not break up the appearances of matter, but develops
under their law. The Man and the Woman, universal Adam
and Eve, are really one and each is incomplete
without the other, barren without the other, inactive
without the other. Purusha the Male, God, is that side of
the One which gives the impulse towards phenomenal
existence; Prakriti the Female, Nature, is that side which is
and evolves the material of phenomenal existence; both of
them are therefore unborn & eternal. The Male is Purusha,
he who lurks in the Wide; the Female is Prakriti, the
working of the Male, and sometimes called Rayi, the
universal movement emanating from the quiescent Male.
15
Purusha is therefore imaged as the Enjoyer, Prakriti as the
enjoyed; Purusha as the Witness, Prakriti as the
phenomena he witnesses; Purusha as the getter or father
of things, Prakriti as their bearer or mother.”
(CWSA 18: 395)
Woman Can Build a Bridge Between the Old World

and The Supramental World
“Sri Aurobindo used to say: it is woman that can build a
bridge between the old world and the supramental
world.”
(Vol. 13 page 110)(Mother’s Agenda)
True union of these two complementary halves of

humanity
“You have asked me what I think of the feminist movement
and what will be the consequences of the present war for
it.
One of the first effects of the war has certainly been
to give quite a new aspect to the question. The futility of
the perpetual oppositions between men and women was
at once made clearly apparent, and behind the conflict of
the sexes, only relating to exterior facts, the gravity of the
circumstances allowed the discovery of the always
existent, if not always outwardly manifested fact, of the
16
real collaboration, of the true union of these two
complementary halves of humanity.
Many men were surprised to see how easily women
could replace them in most of the posts they occupied
before, and to their surprise was added something of
regret not to have found sooner a real partner of their work
and their struggles in her whom more often they had only
considered as an object of pleasure and distraction, or at
best as the guardian of their hearth and mother of their
children. Certainly woman is that and to be it well requires
exceptional qualities, but she is not only that, as the
present circumstances have amply proved.”
(CWM 2: 147)
From the spiritual point of view, men and women

are equal in their capacity to realise the divine
“What should be the ideal of a modern woman in ordinary
life?
In ordinary life, women can have all the ideas they like, it
is not very important.
From the spiritual point of view, men and women are
equal in their capacity to realise the Divine. Each one must
do so in his (or her) own way and according to his (or her)
own possibilities.”
(CWM 10: 299–300)
17
Equal right before God
“Man and woman find their equal right before God; for the
divine Spirit is no respecter of persons or of social
distinctions and restrictions: all can go straight to him
without intermediary or shackling condition. ‘If’ says the
divine Teacher ‘even a man of very evil conduct turns to
me with a sole and entire love, he must be regarded as a
saint, for the settled will of endeavour in him is a right and
complete will.’”
(CWSA 19: 334)
Servitors of the Divine

“All the universe has been created to express the Divine
Power, and human beings, men or women, have for special
mission to become conscious of and to manifest that
Eternal Divine Essence. Such is their object and none other.
And if they knew and remembered that more often, men
and women would cease to think of petty quarrels about
priority or authority; they would not see a greater mark of
respect in the fact of being served than of serving, for all
would consider themselves equally as servitors of
the Divine, and would make it their honour to serve ever
more and ever better.”
(CWM 2: 151)
18
Girls or boys, are human beings equally
endeavouring to find, become and manifest the
Divine
“I have already asked of you all not to think that you are
girls or boys, but human beings equally endeavouring to
find, become and manifest the Divine.”
(CWM 12: 157)
Relation between a sadhak and sadhika in Yoga

“In a general way the only method for succeeding in having
between a man and a woman the free and natural Yogic
relations that should exist between a sadhak and a sadhika
in this Yoga is to be able to meet each other without
thinking at all that one is a man and another a woman—
both are simply human beings, both sadhaks, both striving
to serve the Divine and seeking the Divine alone and none
else. Have that fully in yourself and no difficulty is likely to
come.”
(CWSA 31: 306)
19
When you speak to anyone it should be to the one
Divine in every being
“You tell us that there won’t be any difference, but so far

there is still a great difference.
From what point of view? If it is the physical appearance,
I agree—and yet, not so much as all that, but still ... From
what point of view?
From the point of view of the idea of sex, that there are
two different sexes. That still exists.
The idea! But that’s the fault of the person who

thinks! One can very well dispense with thinking. You
know, these very petty limits of thought are things which
ought to disappear before you can even attempt to
transform your body. If you still have these very petty ideas
which are purely animal, there is not much hope that you
could begin the least process for the transformation of your
body. You must first transform your thought. ... For that is
something which is still crawling far down below. If you are
not able to feel that a conscious and living being can be
quite free, even in a certain definite form, from all feeling
of sex, it ... it means that you are still up to your neck in
the original animality.
20
In the inner thought one feels it, but in the actuality of
material life...
What about the actuality?

In the outer life I haven’t yet realised that. In the inner...
You spend your time thinking about it?

But one may live twenty-four hours out of twenty-
four without giving a single thought to this difference! You
must really be hypnotised by this affair. Do you suppose
that when I speak to you I think that you are a man and
when I speak to Tara I think she is a woman?
Still there is a difference!
Ah! but it is not at all necessary.
In theory I understand.
In theory! What theory?
That there is no difference. But when I am in contact with

someone, either I am speaking to a man or a woman.
Well, it’s a great pity both for you and for the other person.
No, it is just the very opposite of what ought to
happen! When you are in contact with someone and
speaking with him, it is precisely to what surpasses all
21
animality that you should speak; it is to the soul you must
speak, never to the body. Even more is asked of you, for
you are asked to address the Divine—not even the soul—
the one Divine in every being, and to be conscious of that.”
(CWM 9: 132–134)
No special ideal for physical education of girls and

boys
“I don’t see why there should be one special ideal
for the physical education of girls and another for
the education of boys.
Physical education aims at developing all the
possibilities of the human body—possibilities of harmony,
strength, suppleness, skill, endurance—and increasing the
mastery of the functions of its members and organs,
making the body a perfect instrument at the disposal of the
conscious will. This programme is excellent for all
human beings equally; there is no reason for wanting to
have another one for girls.”
(CWM 8: 241–242)
“Sweet Mother,
Girls are always at a disadvantage: they cannot do what
they want, as boys can.
Why not?
There are hundreds of proofs to the contrary.”
22
(CWM 16: 278)
Beyond the manifestation there is no

differentiation
“Sweet Mother, here you speak of the Supreme Mother. Is
she the same as the one Sri Aurobindo speaks of in ‘The
Mother’?
Yes.
Then the conception of the Supreme Mother is purely

human? Or she too in her origin has no gender?
No.
But I have never said that it was purely human. I said
that it was the formulation which was human. I haven’t
said that it was purely human; nowhere have I said that it
was purely human. One could say that this explanation is
a little too human but I don’t mean that she is purely
human.
Then in her origin she has a gender?
23
Beyond the manifestation there is no
differentiation, that is, there are not two, there is only
one. It was at the moment of creation that it became two.
But before that it was one, and there was no difference; as
it was one, it was only one. There were countless
possibilities, but it was one, in fact it was one, and it was
only in the creation that it became two. The differentiation
is not something eternal and co-existent. It is for the
creation, and in fact for the creation of this world only.
There were perhaps many worlds created in an absolutely
different way from this our universe. Not only were they
there, but perhaps at this moment there are countless
universes with which we have no contact and of which
therefore we are totally ignorant and which may exist.”
(CWM 7: 153–155)
No reason to make categorical distinction between

men and women
“What we claim is this, that in similar conditions, with the
same education and the same possibilities, there is no
reason to make a categorical distinction, final and
imperative, between what we call men and women. For us,
human beings are the expression of a single soul. It is true,
as I said at the beginning, that Nature has differentiated
her expressions for the satisfaction of her needs and the
realisation of her purpose, but if our needs and purposes
are of another kind and we don’t recognise the physical
24
ends conceived by Nature as final, and absolute, then we
can try to develop consciousness on another line.
Unfortunately, we have noticed one thing. As the
years pass and the little girls grow up into big girls,
suddenly we find that they begin to remember that they
are girls, that they must be pretty, they must please, must
dress up in a special way, put on little affectations to attract
attention—and the whole result of our work collapses.
There are some—there are always exceptions to the
rule—who have understood and who try to realise. But
even among these there is still in the background that kind
of little satisfaction of not being quite ‘like the others’, of
being able to do what the others cannot, and for this to be
clearly seen, well, they must compare themselves with the
others!
So that is exactly the occasion of what I have just
told you. It is a question from one of you which has given
rise to another question, and I hope that if I explain to you
once more in detail, insisting on the fact, we shall perhaps
be able to start anew and realise something more complete
and more clear.
We come down altogether to earthly things:
somebody has been very successful in athletics and has
come first in one event. This somebody is a ‘she’, for
convenience in speaking. And so, ah! besides the
satisfaction of having done well, there was a little
25
satisfaction in having done better than the others, and she
came to ask:
“Why are women’s records not announced?”
We have, I believe, repeated and reiterated that there are

no ‘women’s’ and no ‘men’s’ records, there are only group
records. There is the green group—the various green
groups—there is the red group, the grey group, the blue
group, the khaki group, the white group. You may tell me
that some of these groups are exclusively men’s or
women’s. I shall answer what I have just said, that unless
one comes here very young, it is difficult to change one’s
habits, and that is what has made this separation
necessary—but it is not the ideal. And if we made it a habit
to announce gloriously: ‘This very remarkable girl has done
what no other girl could do before’, oh, la, la, what a fall it
would be! Not to mention that this encourages vanity—
which is not good—it is also an assertion that this fact is
remarkable because it is a girl; now it is not at all a
remarkable fact that it is a girl: it is remarkable because
she has done very well, and there are many boys who have
not done so well. But if one wants to magnify this fine fact
by comparing her with other girls who have not done as
well, it becomes deplorable.
So this question was brought to me. I believe that
person has been given the answer which I have just told
26
you, that there are only group records and no records of
sexes.”
(CWM 8: 238–239)
Same programme of physical education for boys

and girls
“There are some who consider it a scandal; some consider
it a glaring error from the physical, material point of view.
‘Why aren’t girls treated in a special way and quite
differently from boys?’—then the great argument—’as it is
done everywhere.’ Ah! thank you. Then why do we have
an Ashram? Why do we have a Centre of Education? If
everywhere the same things are done, we don’t need to
repeat them, we won’t do them any better than others.
And when they put this argument in my way, they
couldn’t tell me anything that appears more utterly stupid
to me. It is done everywhere? That is just the reason for
not doing it; for if we do what others do, it is not worth the
trouble doing anything at all. We want precisely to
introduce into the world something which is not there; but
if we keep all the habits of the world, all the preferences
of the world, all the constructions of the world, I don’t see
how we can get out of the rut and do something new.
My children, I have told you, repeated it in every
tone, in every way: if you really want to profit by your stay
here, try to look at things and understand them with a new
vision and a new understanding based on
27
something higher, something deeper, vaster,
something more true, something which is not yet but
will be one day. And it is because we want to build this
future that we have taken this special stand.
I tell you that we have had quite material proofs of
the correctness and truth of our position, but ... they are
not lasting. Why? Because it is extremely easy to fall back
into the ordinary consciousness, and there is nothing more
difficult than to always stand on the top of the ladder and
try to look at the world from up there.
We don’t want to obey the orders of Nature, even if
these orders have millions of years of habits behind them.
And one thing is certain, the argument of Nature when she
is opposed to things changing, is: ‘It has always been thus.’
I claim this is not true. Whether she likes it or not, things
change, and a day will come when it will be said: ‘Ah! yes,
there was a time when it was like that, but now it is
different.’
Well, grant only for some time, in a way which is still
that of faith and trust, that we are in fact bringing about
this change, that we have come to a point where things
are going to take a turn and a new orientation. You are
simply asked to have just a little faith and trust and allow
yourselves to be guided. Otherwise, well, you will lose the
advantage of being here, that’s all. And you will go back
with the same weaknesses and same habits one sees in life
as it is outside. There you are.”
28
(CWM 8: 239–241)
“As a matter of fact, there may have been on earth

in the beginning a pure masculine type and a pure feminine
type, each with its own special and clearly differentiated
characteristics; but in course of time, the inevitable
mixture, heredity, all the sons that looked like their
mothers, all the daughters that looked like their fathers,
social progress, similar occupations—all this has made it
impossible today to discover one of these pure types: all
men are feminine in many respects and all women
are masculine in many traits, especially in modern
societies. But unfortunately, because of the physical
appearance, the habit of quarrelling is perpetuated,
perhaps even aggravated by a spirit of rivalry.
In their best moments, both man and woman can
forget their difference of sex, but it reappears at the
slightest provocation; the woman feels she is a woman, the
man knows he is a man and the quarrel is revived
indefinitely in one form or another, open or veiled, and
perhaps all the more bitter the less it is admitted. And one
wonders whether it will not be so until there are no longer
any men or women, but living souls expressing their
identical origin in sexless bodies.
For one dreams of a world in which all these oppositions
will at last disappear and where a being will be able to live
and prosper who will be the harmonious synthesis of all
29
that is best in the human race, uniting conception and
execution, vision and creation in one single consciousness
and action.
Until such a happy and radical solution is reached,
India remains, on this point as on many others, the land of
violent and conflicting contrasts, which can nevertheless
be resolved by a very wide and comprehensive synthesis.
Indeed, is it not in India that we find the most intense
adoration, the most complete veneration of the
Supreme Mother, creatrix of the universe, conqueror of
all enemies, mother of all the gods and all the worlds,
dispenser of all boons?
And is it not in India too that we find the most radical
condemnation, the uttermost contempt for the feminine
principle, Prakriti, Maya, corrupting illusion, cause of every
fall and every misery, Nature that deceives and defiles and
lures away from the Divine?
The whole life of India is shot through with this
contradiction; she suffers from it in both mind and heart.
Every where feminine deities are erected on her altars; the
children of India await salvation and liberation from their
Mother Durga. And yet is it not one of her children who
said that the Avatar would never incarnate in the body of
a woman, because no right-minded Hindu would recognise
him! Fortunately, the Divine is not affected by such a
narrow sectarian spirit or moved by such petty
considerations. And when it pleases him to manifest in a
30
terrestrial body, he cares very little whether or not he is
recognized by men. Besides, in all his incarnations, he
seems always to have preferred children and simple hearts
to the learned.
In any case, until the manifestation of a new
conception and consciousness compels Nature to create a
new species which would no longer have to yield to the
necessity of animal procreation and thus be under the
obligation of dividing into two complementary sexes, the
best that can be done for the progress of the present
human race is to treat both sexes on a footing of perfect
equality, to give them the same education and training and
to teach them to find, through a constant contact with a
Divine Reality that is above all sexual differentiation, the
source of all possibilities and harmonies.
And it may be that India, the land of contrasts, will
also be the land of new realisations, even as she was the
cradle of their conception.”
(CWM 12: 104–106)
“The self-protecting genius in our clay

Divined the goddess in the woman’s shape…”
(CWSA 33–34: 367; Savitri, BOOK IV: The Book of Birth
and Quest, CANTO II: The Growth of the Flame)
Mother’s Assurance
31
“There will be a new creation, the supramental creation.
Well, there’s no reason why this creation may not have ...
may not take a different form from the one which has been
here up till now. And as for me, what I say there is that
this is the only solution to the problem, that instead of
there being this division, it may be a creation, a being
which will be ... which will unite ‘conception and execution,
vision and creation in one single consciousness and
action’—because that’s what has produced the
differentiation, the fact that there was the conception and
then the execution of this conception, the vision of what
had to be and the creation of this vision, that is, the
objective realization of this vision; well, there is no reason
why it should be divided; the two things can be done by
the same being and therefore there should be only one
single being.
Instead of there being two lines, one masculine and
one feminine, there should be one single being, and that’s
what I conceive as the solution of all problems—all
problems, not only this one—and as the prototype of the
supramental creation.”
(CWM 7: 155–156)
32
3. Woman’s Exceptional Qualities
Exceptional gifts in organising faculties

“In going to tend the wounded in the most difficult material
conditions, actually under the enemy’s fire, the so-called
weak sex has proved that its physical energy and power of
endurance were equal to those of man. But where, above
all, women have given proof of exceptional gifts is in
their organising faculties. These faculties of
administration were recognised in them long ago by the
Brahmanic India of before the Mohammedan conquest.
… The present war has shown that in refusing the co-

operation of women the governments deprived themselves
of precious help…”
(CWM 2: 147)
Intuitive
“Woman, by the very fact of her passivity, having more
easily than man the intuition of the Supreme Power at work
in the world, is more often, more naturally humble.”
(CWM 2: 151)
Women have the power of execution

“But women, women are in principle the executive power.
You must never forget that. And in order to receive the
inspiration, you can take support from a masculine
consciousness if you feel the need for it. There is the
Supreme Consciousness which is more certain, but still, if
you need an intermediary ... But for the execution, it is you
who have the power to carry it out in all the details, with
all the power of organisation. I am instilling this into our
women Members of Parliament—you know, there are
women in Parliament, and I am teaching them that: do not
be submissive to men. It is you who have the power of
execution. This will have its effect.”
(CWM 12: 426)
Easier for women to discover their psychic being

“Women are not more bound to the vital and material
consciousness than men are. On the contrary, as they have
not, in general, the arrogant mental pretensions of men, it
is easier for them to discover their psychic being and to
allow it to guide them. In general, they are not conscious
in a mental way which can be expressed in words, but they
are conscious in their feelings and the best of them are so
even in their actions.”
(CWM 14: 289)
34
Energies used in human beings for reproduction
should be sublimated and used for progress and
higher development
“Sweet Mother,
Nowadays in schools elsewhere, especially in the West,
much importance is given to ‘sex-education’.
What is ‘sex-education’? What do they teach?

For myself, I don’t like people to be preoccupied with
these things. In my time we were never preoccupied with
these things. Now children talk about them all the time—it
is in their minds, in their feelings. It is disgusting. It is
difficult, very difficult.
But if they talk about it elsewhere, we have to talk
about it here too. They should be told the consequences of
these things. Especially the girls ought to be told that the
consequences can be disastrous. When I was young, in
those days, people never spoke about all that, they never
paid attention to these things. In those days, people did
not talk about all that. Here, I did not want this subject to
be discussed. That is why we do physical culture. In that
way the energies are used to develop strength, beauty,
skill and all that; and one is more capable of control. You
will see, the ones who do a lot of physical culture, they are
much more capable of mastering their impulses.
35
(After meditation) The energies that are used in
human beings for reproduction and which take such a
predominant place in their existence should on the
contrary be sublimated and used for progress and
higher development, to prepare the advent of the new
race. But first the vital and the physical must be freed from
all desire, otherwise there is a great risk of disaster.”
(CWM 12: 377–378)
Forms descend towards the world to express

beauty
“I was just walking in the street—to have had a kind of
illumination, because there was a woman walking in front
of me and truly she knew how to walk. How lovely it was!
Her movement was magnificent! I saw that and suddenly
I saw the whole origin of Greek culture, how all these forms
descend towards the world to express Beauty—simply
because here was a woman who knew how to walk! You
understand, this is how all things become interesting.”
(CWM 5: 49)
There have been many outstanding feminine

figures in spiritual life
“There have been many outstanding feminine figures in
spiritual life. But on one side women are more interested
36
by action than by mentalisation and intellectual expression,
that is why very few women have recorded their spiritual
experience and thus they have remained unknown.”
(CWM 14: 289–290)
Anusuya–has psychic capacity for total self giving

“The gods of the Puranas are merciless gods who respect
only power and have nothing of the true love, charity or
profound goodness that the Divine has put into the human
consciousness—and which compensate psychically for all
the outer defects. They themselves have nothing of this,
they have no psychic.
But what does Anusuya represent?
She is a portrait of the ideal woman according to the Hindu

conception, the woman who worships her husband as a
god, which means that she sees the Supreme in her
husband. And so this woman was much more powerful
than all the gods of the Puranas precisely because she had
this psychic capacity for total self-giving; and her faith in
the Supreme’s presence in her husband gave her a much
greater power than that of all the gods.”
Mother’s Agenda
(Vol. 1, pg. 141)
37
The ideal of physical beauty for a woman
“What is the ideal of physical beauty for a woman?
Perfect harmony of proportions, suppleness and strength,

grace and force, plasticity, endurance and, above all, an
excellent health, unvarying, unchanging, the result of a
pure soul, of a joyful trust in life and an unshakable faith
in the divine Grace.”
(CWM 8: 242)
38
4. Man and woman have an equal need of one
another
“Woman needs man not more than man needs woman; or

rather, more exactly, man and woman have an equal
need of one another.
Even in the mere material domain, there are as many
men who depend materially upon women as there are
women who depend upon men. If humility were a result of
that dependency, then, in the first case, the men ought to
be humble and the women to have the authority.
Besides, to say that women should be humble
because it is thus that they please men, is also erroneous.
It would lead one to think that woman has been put on
earth only for the purpose of giving pleasure to man—
which is absurd.”
(CWM 2: 151)
Psychic relationship
“Even in the world there have been relations between man
and woman in which sex could not intervene—purely
psychic relations. The consciousness of sex difference
would be there no doubt, but without coming in as a source
of desire or disturbance into the relation. But naturally it
needs a certain psychic development before that is
possible.”
(CWSA 31: 306–307)
5. Areas Where Women Have to Progress
“This is not to say that only woman’s exceptional qualities
have been revealed by the present war. Her weaknesses,
her faults, her pettiness have also been given the
opportunity of display, and certainly if women wish to take
the place they claim in the governing of nations they must
progress much further in the mastery of self, the
broadening of ideas and points of view, in intellectual
suppleness and oblivion of their sentimental preferences in
order to become worthy of the management of public
affairs.
It is certain that purely masculine politics have given
proof of incapacity; they have foundered too often in their
search of strictly personal interest, and in their arbitrary
and violent action. Doubtless women’s politics would bring
about a tendency to disinterestedness and more
humanitarian solutions. But unfortunately, in their present
state, women in general are creatures of passion and
enthusiastic partisanship; they lack the reasoning calm that
purely intellectual activity gives; the latter is undoubtedly
dangerous because hard and cold and pitiless,
nevertheless it is unquestionably useful to master the
overflow of sentiment which cannot hold a predominant
place in the ruling of collective interests.”
(CWM 2: 147–149)
5. Areas Where Women Have to Progress
“You say that you could not bring up your children properly
because although you are well-educated and cultured you
have no time to spare for them, and that your wife has
time but she is uneducated, uncultured, good for nothing.
Will you tell me who is responsible for her condition? For
more than twenty-five years she has lived with you. What
did you do in these twenty-five years to educate her or give
her your ‘culture’—absolutely nothing. Even the idea did
not occur to you. You never thought that even if you had
given her one hour daily for her education, it would have
made a big difference in twenty-five years. For you she
existed only as a machine to look after your comforts
and produce your children. You could not take her into your
confidence, you could not do anything for her
improvement, but there you stand with all your vanity,
blaming her for being uneducated and uncultured.
I hold you responsible for all her shortcomings.”
(CWM 14: 294)
41
6. Idea of Marriage
The secret of lasting union

“To unite your physical lives, your material interests, to
become partners in order to face together the difficulties
and successes, the defeats and victories of life—that is the
very foundation of marriage, but you already know that it
is not enough.
To be united in your sensations, to have the same
aesthetic tastes and enjoyments, to be moved in common
by the same things, one through the other and one for the
other—that is good, that is necessary, but it is not enough.
To be one in your deeper feelings, to keep a mutual
affection and tenderness that never vary in spite of all the
blows of life and can withstand every weariness and
irritation and disappointment, to be always and on every
occasion happy, extremely happy, to be together, to find
in every circumstance tranquillity, peace and joy in each
other—that is good, that is very good, that is
indispensable, but it is not enough.
To unite your minds, to harmonise your thoughts and
make them complementary, to share your intellectual
preoccupations and discoveries; in short, to make your
sphere of mental activity identical through a widening and
enrichment acquired by both at once—that is good, that is
absolutely necessary, but it is not enough.
6. Idea of Marriage
Beyond all that, in the depths, at the centre, at the
summit of the being, there is a Supreme Truth of being, an
Eternal Light, independent of all the circumstances of birth,
country, environment, education; That is the origin, cause
and master of our spiritual development; it is That which
gives a permanent direction to our lives; it is That which
determines our destinies; it is in the consciousness of That
that you must unite. To be one in aspiration and ascension,
to move forward at the same pace on the same spiritual
path, that is the secret of a lasting union.”
(CWM 13: 237)
Only for Auroville
“Of course the whole idea of marriage is amusing because

I consider the thing childish.
You know in Auroville there will be no marriages. If
a man and a woman love each other and want to live
together they may do so without any ceremony. If they
want to separate they can also do so freely. Why should
people be compelled to stay together when they have
ceased to love each other?
A lot of crimes would be prevented if people were
free in this respect. They would not have to hide things
from one another or even commit crimes to be separated.
Of course, if they truly love each other they will continue
43
6. Idea of Marriage
to live together always naturally, without being forced to
do so by any law. That is why this ceremony and ritual of
marriage is so childish.
Children born in Auroville will have no family name.
They will have just the first name.”
(CWM 13: 236)
To leave the family for spiritual life

“The tendency you speak of, to leave the family and social
life for the spiritual life, has been traditional in India for the
last 2000 years and more—chiefly among men, it touches
only a very small number of women. It must be
remembered that Indian social life has subordinated
almost entirely the individual to the family. Men and
women do not marry according to their free will; their
marriages are mostly arranged for them while they are still
children. Not only so, but the mould of society has been
long of an almost iron fixity putting each individual in his
place and expecting him to conform to it. You speak of
issues and a courageous solution, but in this life there are
no problems and issues and no call for a solution—a
courageous solution is only possible where there is
freedom of the personal will; but where the only solution
(if one remains in this life) is submission to the family will,
there can be nothing of that kind. It is a secure life and can
be happy if one accommodates oneself to it and has no
44
6. Idea of Marriage
unusual aspirations beyond it or is fortunate in one’s
environment; but it has no remedy for or escape from
incompatibilities or any kind of individual frustration; it
leaves little room for initiative or free movement or any
individualism. The only outlet for the individual is his inner
spiritual or religious life and the recognised escape is the
abandonment of the saṁsāra, the family life, by some kind
of Sannyasa. The Sannyasi, the Vaishnava Vairagi or the
Brahmachari are free; they are dead to the family and can
live according to the dictates of the inner spirit. Only if they
enter into an order or asram, they have to abide by the
rules of the order, but that is their own choice, not a
responsibility which has been laid on them without their
choice. Society recognised this door of escape from itself;
religion sanctioned the idea that distaste for the social or
worldly life was a legitimate ground for taking up that of
the recluse or religious wanderer. But this was mainly for
men; women, except in old times among the Buddhists
who had their convents and in later times among the
Vaishnavas, had little chance of such an escape unless a
very strong spiritual impulse drove them which would take
no denial. As for the wife and children left behind by the
Sannyasi, there was little difficulty, for the joint family was
there to take up or rather to continue their maintenance.
At present what has happened is that the old
framework remains, but modern ideas have brought a
condition of in-adaptation, of unrest, the old family system
45
6. Idea of Marriage
is breaking up and women are seeking in more numbers
the same freedom of escape as men have always had in
the past. That would account for the cases you have come
across—but I don’t think the number of such cases can be
as yet at all considerable, it is quite a new phenomenon;
the admission of women to Asrams is itself a novelty. The
extreme unhappiness of a mental and vital growth which
does not fit in with the surroundings, of marriages imposed
that are unsuitable and where there is no meeting-point
between husband and wife, of an environment hostile and
intolerant of one’s inner life and on the other hand the
innate tendency of the Indian mind to seek a refuge in the
spiritual or religious escape will sufficiently account for the
new development. If society wants to prevent it, it must
itself change. As to individuals, each case must be judged
on its own merits; there is too much complexity in the
problem and too much variation of nature, position,
motives for a general rule.”
(CWSA 28: 439–441)
Reliance on the Divine will and call the help from

above
“If your husband is in a perilous period of his life and
suffering from ill-health and you feel for him, the best thing
for him is still that you should tranquillise yourself and call
46
6. Idea of Marriage
the Divine to his help to pass through. Even in the ordinary
life disquietude and depression create an unhelpful
atmosphere for one who is ill or in difficulties. Once you
are a sadhak, then whether for yourself or to help others
for whom you still feel, the true spiritual attitude of reliance
on the Divine Will and call for the help from above is always
the best and most effective course.”
(CWSA 31: 321)
“To be truly a good wife is almost as difficult as to be a

true disciple.”
(CWM 14: 290)
Only for the few exceptional individuals who

follow spiritual ideal
“In reference to the view of some modern social thinkers
expressing fear of the possible breakdown and
disappearance of the family system, You have remarked
that this breakdown ‘was, and is still, an indispensable
movement to bring humanity to a higher and broader
realisation.’
This raises some important questions which I state
below for Your clarification:
1. Do You consider this dissolution of the family system

indispensable only for the few exceptional individuals who
47
6. Idea of Marriage
follow some high mental or spiritual ideal or also for the
general humanity?
Yes, only for the few exceptional individuals who follow

some high mental or spiritual ideal.
2. If You advocate a complete dissolution of the family

system for the entire humanity, do You consider it
advisable for it to happen even before the new process of
birth by direct materialisation has been normalised on
earth?
More liberty and plasticity in the system are advisable.

Fixed rules are harmful to evolution.
3. Do You also consider the abolition of the marriage

system as equally indispensable as the abolition of the
family system for the higher development of humanity? So
long as the new process of birth has not been normalised,
would not the present manner of sexual procreation
continue? In that case, would not some form of marriage
relationship be necessary?
Marriage will always take place, but legal ceremonies must

not be enforced, to avoid illegality.
48
6. Idea of Marriage
4. So long as the new process of birth has not been
normalised and the children continue to be born through
the present sexual process, is not the family life and
atmosphere best suited to their upbringing, especially in
their early formative years? The other alternative is to
provide for their care and upbringing through some other
agency, like the State-nurseries, as was advocated by
some Communist thinkers. But this view has not found
many supporters, for it has been realised that the tender
and affectionate care which the young children need could
best be provided only in the intimate atmosphere of the
family home by the parents. If this is true, then for the
sake of the young children at least, would not the family
be necessary, until the new method of birth becomes
possible and normal in future?
Here also both things must be equally admitted and

practised. There are many cases in which it would be a
blessing for the baby to be separated from his parents.
A minimum of rules.
A maximum of freedom.
All possibilities must have equal scope for
manifestation, then humanity will progress more rapidly.”
(CWM 14: 292–293)
Complimentary soul and marriage
“The first [question] was about a complementary soul and
marriage. The answer is easy to give; the way of the
49
6. Idea of Marriage
spiritual life lies for you in one direction and marriage lies
in quite another and opposite. All talk about a
complementary soul is a camouflage with which the mind
tries to cover the sentimental, sensational and physical
wants of the lower vital nature. It is that vital nature in you
which puts the question and would like an answer
reconciling its desires and demands with the call of the true
soul in you. But it must not expect a sanction for any such
incongruous reconciliation from here. The way of the
supramental Yoga is clear; it lies not through any
concession to these things,—not, in your case, through the
satisfaction, under a spiritual cover if possible, of its
craving for the comforts and gratifications of a domestic
and conjugal life and the enjoyment of the ordinary
emotional desires and physical passions, but through the
purification and transformation of the forces which these
movements pervert and misuse. Not these human and
animal demands, but the divine Ananda which is above and
beyond them and which the indulgence of these degraded
forms would prevent from descending, is the great thing
that the aspiration of the vital being must demand in the
sadhaka.
(CWSA 31: 310)
50
7. True Maternity Begins with the Conscious
Creation of a Being
Conscious creation of a being

“To speak of children to the women of Japan is, I think, to
speak to them of their dearest, their most sacred subject.
Indeed, in no other country in the world have the children
taken such an important, such a primordial place. They are,
here, the centre of care and attention. On them are
concentrated—and rightly—the hopes for the future. They
are the living promise of growing prosperity for the
country. They [children of Japan] are the living promise of
growing prosperity for the country. Therefore, the most
important work assigned to women in Japan is child-
making. Maternity is considered as the principal role of
woman. But this is true only so long as we understand what
is meant by the word maternity. For to bring children into
the world as rabbits do their young—instinctively,
ignorantly, machine-like, that certainly cannot be called
maternity! True maternity begins with the conscious
creation of a being, with the willed shaping of a soul
coming to develop and utilise a new body. The true domain
of women is the spiritual. We forget it but too often.
To bear a child and construct his body almost
subconsciously is not enough. The work really commences
when, by the power of thought and will, we conceive and
create a character capable of manifesting an ideal…
7. True Maternity Begins with the Conscious Creation of a Being
And do not say that we have no power for realising
such a
thing. Innumerable instances of this very effective power
could be brought out as proofs.
First of all, the effect of physical environment was
recognized and studied long ago. It is by surrounding
women with forms of art and beauty that, little by little, the
ancient Greeks created the exceptionally harmonious race
that they were.
Individual instances of the same fact are numerous.
It is not rare to see a woman who, while pregnant, had
looked at constantly and admired a beautiful picture or
statue, giving birth to a child after the perfect likeness of
this picture or statue. I met several of these instances
myself. Among them, I remember very clearly two little
girls; they were twins and perfectly beautiful. But the most
astonishing was how little like their parents they were.
They reminded me of a very famous picture painted by the
English artist Reynolds. One day I made this remark to the
mother, who immediately exclaimed: ‘Indeed, is it not so?
You will be interested to know that while I was expecting
these children, I had, hanging above my bed, a very good
reproduction of Reynolds’ picture. Before going to sleep
and as soon as I woke, my last and first glance was for
that picture; and in my heart I hoped: may my children be
like the faces in this picture. You see that I succeeded quite
52
well!’ In truth, she could be proud of her success, and her
example is of great utility for other women.
But if we can obtain such results on the physical
plane where the materials are the least plastic, how much
more so on the psychological plane where the influence of
thought and will is so powerful. Why accept the obscure
bonds of heredity and atavism—which are nothing else
than subconscious preferences for our own trend of
character—when we can, by concentration and will, call
into being a type constructed according to the highest ideal
we are able to conceive? With this effort, maternity
becomes truly precious and sacred; indeed with this, we
enter the glorious work of the Spirit, and womanhood rises
above animality and its ordinary instincts, towards real
humanity and its powers.
In this effort, in this attempt, then, lies our true duty.
And if this duty was always of the greatest importance, it
certainly has taken a capital one in the present turn of the
earth’s evolution.”
(CWM 2: 157–158)
Women’s role spiritual educator–Superman will

have to be born of woman
“And from now, we must reassume our veritable position,
take again our due place and assert our real importance—
that of spiritual former and educator. Indeed, some men,
perhaps a little vainglorious of their so-called advantages,
53
may despise the apparent weakness of women (although
even this exterior weakness is not quite certain) but: ‘Do
what he may, the superman will have to be born of woman
all the same,’ someone said very rightly.
The superman shall be born of woman, this is a big
unquestionable truth; but it is not enough to be proud of
this truth, we must clearly understand what it means,
become aware of the responsibility it creates, and learn to
face earnestly the task which is put before us. This task is
precisely our most important share in the present world-
wide work.
For that, we must first understand—at least in their
broad lines—what are the means by which the present
chaos and obscurity can be transformed into light and
harmony.
Many means have been suggested: political, social,
ethical, even religious. ... Indeed, none of these seem
sufficient to face with any reliable success the magnitude
of the task to be done. Only a new spiritual influx, creating
in man a new consciousness, can overcome the enormous
mass of difficulties barring the way of the workers. A new
spiritual light, a manifestation upon earth of some divine
force unknown until now, a Thought of God, new for us,
descending into this world and taking a new form here.
And here we come back to our starting point, to our
duty of true maternity. For this form meant to manifest the
spiritual force capable of transforming the earth’s present
54
conditions, this new form, who is to construct it if not the
women?
Thus we see that at this critical period of the world’s
life it is no longer sufficient to give birth to a being in whom
our highest personal ideal is manifested; we must strive to
find out what is the future type, whose advent Nature is
planning. It is no longer sufficient to form a man similar to
the greatest men we have heard of or known, or even
greater, more accomplished and gifted than they; we must
strive to come in touch mentally, by the constant aspiration
of our thought and will, with the supreme possibility which,
exceeding all human measures and features, will give birth
to the superman.
Once again Nature feels one of her great impulses
towards the creation of something utterly new, something
unexpected. And it is to this impulse that we must answer
and obey.
Let us try first to discover where this impulse of
Nature will lead us. And the best way for that is to look
back on the lessons given to us by the Past.
We see that each progress of Nature, each
manifestation of a new capacity and principle upon earth
is marked by the appearance of a new species. In the same
way, the progressive forms of the life of races, of peoples,
of individuals, follow each other through the human cycles,
ceaselessly inspired, fecundated, renewed by the efforts of
55
the guides of humanity. And all these forms aim at the
same goal, the mysterious, the glorious goal of Nature.
It is to this call of Nature that we must answer, to
this magnificent, to this grandiose work that we must
devote ourselves. Let us try to make as clear as we can the
steps of our
advance on this difficult and as yet unexplored path.
First of all we must be careful, in our attempt to
conceive the future man or superman, not to adopt an
actual type of man, perfecting or aggrandising him. To
avoid as much as possible this mistake we should study the
teachings of life’s evolution. We have already seen that the
appearance of a new species always announces the
manifestation on earth of a new principle, a new plane of
consciousness, a new force or power. But, at the same
time, while the new species acquires this formerly
unmanifested power or consciousness, it may lose one or
many of the perfections which were the characteristics of
the immediately preceding species. For instance, to speak
only of the last step of Nature’s development, what are the
greatest differences between man and his immediate
predecessor, the ape? In the monkey we see vitality and
physical ability reaching the utmost perfection, a perfection
that the new species had to abandon. For man, there has
been no more of that marvellous climbing up trees,
somersaults over abysses, jumps from summit to summit,
but in exchange he acquired intelligence, the power of
56
reasoning, combining, constructing. Indeed with man it is
the life of mind, of intellect which appeared on earth. Man
is essentially a mental being; and if his possibilities do not
stop there, if he feels in himself other worlds, other
faculties, other planes of consciousness beyond his mental
life, they are only as promises for the future, in the same
way as the mental possibilities are latent in the monkey.
It is true that some men, very few, have lived in that
world beyond, which we may call the spiritual; some have
been, indeed, the living incarnations of that world on earth,
but they are the exceptions, the forerunners showing the
way to the race, leading it towards its future realisation,
not the average man. But that which was the privilege of
a few beings scattered through time and space, shall
become the central characteristic of the new type which is
to appear.
At present, man governs his life through reason; all
the activities of the mind are of common use for him; his
means of knowledge are observation and deduction; it is
by and through reasoning that he takes his decision and
chooses his way—or believes he does—in life.
The new race shall be governed by intuition, that is
to say, direct perception of the divine law within. Some
human beings actually know and experience intuition—as,
undoubtedly, certain big gorillas of the forests have
glimpses of reasoning.
57
In mankind, the very few who have cultivated their
inner self, who have concentrated their energies on the
discovery of the true law of their being, possess more or
less the faculty of intuition. When the mind is perfectly
silent, pure like a well-polished mirror, immobile as a pond
on a breezeless day, then, from above, as the light of the
stars drops in the motionless waters, so the light of the
supermind, of the Truth within, shines in the quieted mind
and gives birth to intuition. Those who are accustomed to
listen to this voice out of the Silence, take it more and more
as the instigating motive of their actions; and where
others, the average men, wander along the intricate paths
of reasoning, they go straight their way, guided through
the windings of life by intuition, this superior instinct, as by
a strong and unfailing hand.
This faculty which is exceptional, almost abnormal
now, will certainly be quite common and natural for the
new race, the man of tomorrow. But probably the constant
exercise of it will be detrimental to the reasoning faculties.
As man possesses no more the extreme physical ability of
the monkey, so also will the superman lose the extreme
mental ability of man, this ability to deceive himself and
others.
Thus, man’s road to supermanhood will be open
when he declares boldly that all he has yet developed,
including the intellect of which he is so rightly and yet so
vainly proud, is now no longer sufficient for him, and that
58
to uncase, discover, set free this greater power within,
shall be henceforward his great preoccupation. Then will
his philosophy, art, science, ethics, social existence, vital
pursuits be no longer an exercise of mind and life for
themselves, in a circle, but a means for the discovery of a
greater Truth behind mind and life and the bringing of its
power into our human existence. And this discovery is that
of our real, because our highest self and nature.”
(CWM 2: 159–164)
Soul that incarnates … struggles to find its true

path
“Last week I spoke to you about birth: how souls enter a
body; and I told you that the body is formed in a very
unsatisfactory way for almost everyone—exceptions are so
rare that one can
hardly speak of them.
I told you that due to this obscure birth one arrives
with a whole physical baggage of things which generally
have to be got rid of, if one truly wants to progress, and
someone has quoted my own sentence which runs like this:
‘You are brought here by force, the environment is imposed
on you by force, the laws of atavism of the milieu by
force...’ And now the person who wrote to me has asked
me who does all that.
Of course I could have been more explicit, but I
thought I had been clear enough.
59
The body is formed by a man and a woman who
become the father and mother, and it is they who don’t
even have the means of asking the being they are going to
bring into the world whether it would like to come or
whether this is in accordance with its destiny. And it is on
this body they have formed that they impose by force, by
force of necessity, an atavism, an environment, later an
education, which will almost always be obstacles to its
future growth.
Therefore, I said here and I am repeating it—I
thought I had been clear enough—that it was about the
physical parents and the physical body I was speaking,
nothing else. And that the soul which incarnates, whether
it be in course of development or fully developed, has to
struggle against the circumstances imposed on it by this
animal birth, struggle in order to find its true path and
again discover its own self fully. That’s all.”
(CWM 8: 199–200)
Aspiration to have an exceptional child

“…woman who has a psychic aspiration herself and, for
some reason or other, without knowing why or how, would
like to have an exceptional child, answering certain
exceptional conditions; if at this moment there is this
aspiration upon earth, it creates a vibration, a psychic light
which the psychic being sees immediately and, without
60
hesitation it rushes towards it. Then, from that moment
(which is the moment of conception), it watches over the
formation of the child, so that this formation may be as
favourable as possible to the plan it has; consequently its
influence is there over the child even before it appears in
the physical world.
If all goes well, if there is no accident (accidents can
always happen), if all goes well at the moment the child is
about to be born, the psychic force (perhaps not in its
totality, but a part of the psychic consciousness) rushes
into the being and from its very first cry gives it a push
towards the experiences it wants the child to acquire. The
result is that even if the parents are not conscious, even if
the child in its external consciousness is not quite conscious
(a little child does not have the necessary brain for that, it
forms slowly, little by little), in spite of that, it will be
possible for the psychic influence to direct all the events,
all the circumstances of the life of this child till the moment
it becomes capable of coming into conscious contact with
its psychic being (physically it is generally between the age
of four and seven, sometimes sooner, sometimes almost
immediately, but in such a case we deal with children who
are not ‘children’, who have ‘supernatural’ qualities, as they
say—they are not ‘supernatural’, but simply the expression
of the presence of the psychic being). But there are people
who have not had the chance or rather the good fortune if
one may call it that, of meeting someone, physically, who
61
could instruct them. And yet they have the feeling that
every step of their existence, every circumstance of their
life is arranged by someone conscious, so that they may
make the maximum progress.”
(CWM 4: 145–146)
Can it happen that the psychic being does not fall

at the place where it wanted to take birth?
“If a psychic being sees from its psychic world a light on
the earth, it may rush down there without knowing exactly
where it is. Everything is possible. But if the psychic being
is very conscious, sufficiently conscious, it will seek the
light of aspiration in a precise place, because of the culture,
the education it will find there. This happens much more
frequently than one believes, especially in somewhat
educated circles. An intelligent woman with some artistic
or philosophical culture, a beginning of conscious
individuality, may aspire that the child she is going to have
may be the best possible according to her idea or according
to what she has read. Hence it is not so very complicated
to find a place. The number of psychic beings born
constantly being considerable, if each time exceptional
conditions have to be found it would be difficult. Surely,
there are instances where the psychic beings seems to
have fallen headlong and been stunned, but this is bad
luck; in such a case it generally requires a long time to
wakeup”
62
(CWM 4: 168)
Is it possible for the parents to give birth to or to

ask for the soul they want?
“Sweet Mother, is it possible for the mother and father to
give birth to ... to ask for the soul they want?
To ask? For that they must have an occult knowledge
which they don’t usually have. But anyway, what is possible
is that instead of doing the thing like an animal driven by
instinct or desire and most of the time, without even
wanting it, they do it at will, with an aspiration, putting
themselves in a state of aspiration and almost of prayer,
so that the being they are going to form may be one fit to
embody a soul which they can call down to incarnate in
that form. I knew people—not many, this does not often
happen, but still I knew some who chose special
circumstances, prepared themselves through special
concentration and meditation and aspiration and sought to
bring down, into the body they were going to form, an
exceptional being.
In many countries of old—and even now in certain
countries—the woman who was going to have a child was
placed in special conditions of beauty, harmony, peace and
well-being, in very harmonious physical conditions, so that
the child could be formed in the best possible conditions.
This is obviously what ought to be done, for it is within the
63
reach of human possibilities. Human beings are developed
enough for this not to be something quite exceptional. And
yet it is quite exceptional, for very few people think of it,
while there are innumerable people who have children
without even wanting to.
That was what I wanted to say.
It is possible to call a soul, but one must be at least
a little conscious oneself, and must want to do what one
does in the best conditions. This is very rare, but it is
possible….
Inevitably, parents have a particular formation, they
are particularly healthy or unhealthy; even taking things at
their best, they have a heap of atavisms, habits, formations
in the subconscious and even in the unconscious, which
come from their own birth, the environment they have
lived in, their own life; and even if they are remarkable
people, they have a large number of things which are quite
opposed to the true psychic life—even the best of them,
even the most conscious. And besides, there is all that is
going to happen. Even if one takes a great deal of trouble
over the education of one’s children, they will come in
contact with all sorts of people who will have an influence
over them, especially when they are very young, and these
influences enter the subconscious, one has to struggle
against them later on. I say: even in the best cases,
because of the way in which the body is formed at present,
you have to face innumerable difficulties which come more
64
or less from the subconscious, but rise to the surface and
against which you have to struggle before you can become
completely free and develop normally.”
(CWM 8: 200, 203)
The source of a mother’s love for her child

“At the risk of removing many illusions in your
consciousness, I must tell you something about the source
of a mother’s love for her child. It is because this child is
made of her very own substance, and for quite a long time,
relatively long, the material link, the link of substance,
between mother and child is extremely close—it is as
though a bit of her flesh had been taken out and put apart
at a distance—and it is only much later that the tie between
the two is completely cut. There is a kind of tie, of subtle
sensation, such that the mother feels exactly what the child
feels, as she would feel it in herself. That then is the
material basis of the mother’s attachment for the child. It
is a basis of material identity, nothing else but that. Feeling
comes much later (it may come earlier, that depends on
people), but I am speaking of the majority: feeling comes
only long afterwards, and it is conditioned. There are all
kinds of things. ... I could speak to you for hours on the
subject. But still this must not be mixed up with love. It is
a material identification which makes the mother feel
intimately, feel quite concretely and tangibly what the child
65
is feeling: if the child receives a shock, well, the mother
feels it. This lasts at least for two months.”
(CWM 6: 106–107)
The education of a child should begin even before

birth and continue throughout his life
“Indeed, if we want this education to have its maximum
result, it should begin even before birth; in this case it is
the mother herself who proceeds with this education by
means of a twofold action: first, upon herself for her own
improvement, and secondly, upon the child whom she is
forming physically. For it is certain that the nature of the
child to be born depends very much upon the mother who
forms it, upon her aspiration and will as well as upon the
material surroundings in which she lives. To see that her
thoughts are always beautiful and pure, her feelings always
noble and fine, her material surroundings as harmonious
as possible and full of a great simplicity—this is the part of
education which should apply to the mother herself. And if
she has in addition a conscious and definite will to form the
child according to the highest ideal she can conceive, then
the very best conditions will be realised so that the child
can come into the world with his utmost potentialities. How
many difficult efforts and useless complications would be
avoided in this way!
66
Education to be complete must have five principal
aspects corresponding to the five principal activities of the
human being: the physical, the vital, the mental, the
psychic and the spiritual. Usually, these phases of
education follow chronologically the growth of the
individual; this, however, does not mean that one of them
should replace another, but that all must continue,
completing one another until the end of his life.
We propose to study these five aspects of education
one by one and also their interrelationships. But before we
enter into the details of the subject, I wish to make a
recommendation to parents. Most parents, for various
reasons, give very little thought to the true education
which should be imparted to children. When they have
brought a child into the world, provided him with food,
satisfied his various material needs and looked after his
health more or less carefully, they think they have fully
discharged their duty. Later on, they will send him to
school and hand over to the teachers the responsibility for
his education.
There are other parents who know that their children
must be educated and who try to do what they can. But
very few, even among those who are most serious and
sincere, know that the first thing to do, in order to be able
to educate a child, is to educate oneself, to become
conscious and master of oneself so that one never sets a
bad example to one’s child. For it is above all through
67
example that education becomes effective. To speak good
words and to give wise advice to a child has very little
effect if one does not oneself give him an example of what
one teaches. Sincerity, honesty, straightforwardness,
courage, disinterestedness, unselfishness, patience,
endurance, perseverance, peace, calm, self-control are all
things that are taught infinitely better by example than by
beautiful speeches. Parents, have a high ideal and always
act in accordance with it and you will see that little by little
your child will reflect this ideal in himself and
spontaneously manifest the qualities you would like to see
expressed in his nature. Quite naturally a child has respect
and admiration for his parents; unless they are quite
unworthy, they will always appear to their child as
demigods whom he will try to imitate as best he can.
With very few exceptions, parents are not aware of
the disastrous influence that their own defects, impulses,
weaknesses and lack of self-control have on their children.
If you wish to be respected by a child, have respect for
yourself and be worthy of respect at every moment. Never
be authoritarian, despotic, impatient or ill-tempered. When
your child asks you a question, do not give him a stupid or
silly answer under the pretext that he cannot understand
you. You can always make yourself understood if you take
enough trouble; and in spite of the popular saying that it
is not always good to tell the truth, I affirm that it is always
good to tell the truth, but that the art consists in telling it
68
in such a way as to make it accessible to the mind of the
hearer. In early life, until he is twelve or fourteen, the
child’s mind is hardly open to abstract notions and general
ideas. And yet you can train it to understand these things
by using concrete images, symbols or parables. Up to quite
an advanced age and for some who mentally always
remain children, a narrative, a story, a tale well told teach
much more than any number of theoretical explanations.
Another pitfall to avoid: do not scold your child
without good reason and only when it is quite
indispensable. A child who is too often scolded gets
hardened to rebuke and no longer attaches much
importance to words or severity of tone. And above all,
take good care never to scold him for a fault which you
yourself commit. Children are very keen and clear-sighted
observers; they soon find out your weaknesses and note
them without pity.
When a child has done something wrong, see that he
confesses it to you spontaneously and frankly; and when
he has confessed, with kindness and affection make him
understand what was wrong in his movement so that he
will not repeat it, but never scold him; a fault confessed
must always be forgiven. You should not allow any fear to
come between you and your child; fear is a pernicious
means of education: it invariably gives birth to deceit and
lying. Only a discerning affection that is firm yet gentle and
an adequate practical knowledge will create the bonds of
69
trust that are indispensable for you to be able to educate
your child effectively. And do not forget that you have to
control yourself constantly in order to be equal to your task
and truly fulfil the duty which you owe your child by the
mere fact of having brought him into the world.”
Bulletin, February 1951
(CWSA 12: 9–11)
70
8. Lines of Sex in Rebirth
“Not sex exactly [is present in the psychic being], but what
might be called the masculine and feminine principle. It is
a difficult question [whether a man can be reborn as a
woman or a woman as a man]. There are certain lines the
reincarnation follows and so far as my experience goes and
general experience goes, one follows usually a single line.
But the alteration of sex cannot be declared impossible.
There may be some who do alternate. The presence of
feminine traits in a male does not necessarily indicate a
past feminine birth—they may come in the general play of
forces and their formations. There are besides qualities
common to both sexes. Also a fragment of the
psychological personality may have been associated with a
birth not one’s own. One can say of a certain person of the
past, ‘That was not myself, but a fragment of my
psychological personality was present in him.’ Rebirth is a
complex affair and not so simple in its mechanism as in the
popular idea.
(CWSA 28: 548–549)
“All the instances I have heard of in the popular accounts

of rebirth are of man becoming man and woman becoming
woman in the next life—except when they become animal,
but even then I think the male becomes a male animal and
the female a female animal. There are only stray cases
quoted like Shikhandi’s in the Mahabharata for variations
of sex. The Theosophist conception is full of raw
imagination, one Theosophist even going so far as to say
that if you are a man in this birth you are obliged to be a
woman in the next and so on.”
(CWSA 28: 549)
“Sweet Mother,
If a soul has taken birth as a boy in one life, does it always
remain a boy in future lives, or can it be born as a girl?
Theories differ greatly according to school and sect, and

each teaching gives excellent reasons to support its
contentions.
Certainly there is an element of truth in all these
statements; and not only are all cases possible, but they
must have occurred in the course of the earth’s history and
still do.
The only thing I can speak of with certainty on this
subject, is my own experience.
According to my experience, the soul is divine, an
eternal portion of the Supreme Divine, and therefore it
cannot be limited or bound by any law whatever, except
its own. These souls are emanated by the Lord to do His
work in the world, and each one comes on earth with a
particular purpose, for a particular work, and with a
particular destiny; each has its own law which is binding
72
on itself alone and cannot be made a general rule. So in
the eternity of the becoming, every possible case,
imaginable and unimaginable, must obviously occur.”
(CWM 17: 356)
73
9. The Supramental Body Will Be Unsexed
“The supramental body will be unsexed, since the need for

animal procreation will no longer exist.
The human form will retain only its symbolic beauty,
and one can foresee even now the disappearance of
certain ungainly protuberances, such as the genital organs
of man and the mammary glands of woman.”
(CWM 15: 281)
“I had an experience which was for me interesting,

because it was for the first time. It was yesterday or the
day before, I do not remember. X was there just in front
of me, and I saw her psychic being, dominating over her
by so much (gesture indicating about twenty centimetres),
taller. It was the first time. Her physical being was small
and her psychic being was so much bigger. And it was an
unsexed being, neither man nor woman. Then I said to
myself (possibly it is always so, I do not know, but here I
noticed it very clearly), I said to myself, ‘But it is the psychic
being, it is that which will materialize itself and become the
supramental being!’
I saw it, it was so. There were particularities, but
these were not well-marked, and it was clearly a being that
was neither man nor woman, having the combined
characteristics of both. And it was bigger than the person
and in every way overtopped her by about so much
(gesture surpassing the physical body by about twenty
centimetres); she was there and it was like this (same
gesture). And it had this colour ... this colour ... which if it
became quite material would be the colour of Auroville
(orange). It was fainter, as though behind a veil, it was not
absolutely precise, but it was that colour. There was hair
on the head, but ... it was somewhat different. I shall see
better perhaps another time. But it interested me very
much, because it was as though that being were telling
me, ‘But you are busy looking to see what kind of being
the supramental will be—there it is! There, it is that.’ And
it was there. It was the psychic being of the person.
So, one understands. One understands: the psychic
being materialises itself ... and that gives continuity to
evolution. This creation gives altogether the feeling that
there is nothing arbitrary, there is a kind of divine logic
behind and it is not like our human logic, it is very much
superior to ours—but there is one, and that was fully
satisfied when I saw this.
It is really interesting. I was very interested. It was
there, calm and quiet, and it said to me, ‘You were looking,
well, there it is, yes, it is that!’
And then I understood why the mind and the vital
were sent out of this body, leaving the psychic being—
naturally it was that which had been always governing all
the movements, so it was nothing new, but there are no
difficulties any more: all the complications that were
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coming from the vital and the mental, adding their
impressions and tendencies, all gone. And I understood:
‘Ah! It is that, it is this psychic being which has to become
the supramental being.’
But I never sought to know what its appearance was
like. And when I saw X, I understood. And I see it, I am
seeing it still, I have kept the memory. It was as though
the hair on the head was red (but it was not like that). And
its expression! An expression so fine, and sweetly ironical
... oh! extraordinary, extraordinary. And you understand, I
had my eyes open, it was almost a material vision.
So one understands. All of a sudden all the questions
have vanished, it has become very clear, very simple.
(Silence)
And it is precisely the psychic that survives. So, if it
materializes itself, it means the abolition of death. But
‘abolition’ ... nothing is abolished except what is not in
accordance with the Truth, which goes away ... whatever
is not capable of transforming itself in the image of the
psychic and becoming an integral part of the psychic.
It is truly interesting.”
(CWM 11: 238–239)
“For the first time, early in the morning, I saw myself, my

body—I do not know whether it is the supramental body
or ... (how to say it?) a body in transition, but I had a body
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altogether new, in the sense that it was sexless—it was not
a woman nor was it a man.”
(CWM 11: 301)
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10. What Needs to Be Got Rid Of
Perversion of a depraved mind at the service of the

lowest appetites
“A group of visitors had asked permission to come to me
and one evening they came to the Playground. They were
rich people, that is, they had more money than they
needed to live on. Among them there was a woman in a
sari; she was very fat, her sari was arranged so as to hide
her body. As she was bending down to receive my
blessings, one corner of the sari came open, uncovering a
part of her body, a naked belly—an enormous one. I felt a
real shock. ... There are corpulent people who have
nothing repugnant about them, but I suddenly saw the
perversion, the rottenness that this belly concealed, it was
like a huge abscess, expressing greed, vice, depraved
taste, sordid desire, which finds its satisfaction as no
animal would, in grossness and especially in perversity. I
saw the perversion of a depraved mind at the
service of the lowest appetites. Then, all of a sudden,
something sprang up from me, a prayer, like a Veda: ‘O
Lord, this is what must disappear!’”
(CWM 9: 299–300)
Must be pretty, must dress up to attract attention

“As the years pass and the little girls grow up into big girls,
suddenly we find that they begin to remember that they
are girls, that they must be pretty, they must please, must
dress up in a special way, put on little affectations to attract
attention—and the whole result of our work collapses.
There are some—there are always exceptions to the
rule—who have understood and who try to realise. But
even among these there is still in the background that kind
of little satisfaction of not being quite ‘like the others,’ of
being able to do what the others cannot, and for this to be
clearly seen, well, they must compare themselves with the
others!”
(CWM 8: 238)
Dress has always been used by woman as an aid to her

‘sex appeal’ as it is now called and man has always been
susceptible to it; women also often find dress in man a
cause of attraction (e.g. soldier’s uniform). There are also
particular tastes in dress—that a sari of a particular colour
should attract is quite normal. The attraction works on the
sense and the vital, while it is the mind that dislikes the
psychological defects and gets cooled down by their
exposure; but this repulsion of the mind cannot last as
against the stronger vital attraction.”
(CWSA 31: 536)
Instinctive movement to please the male

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“A smile or any movement, appearance or action of the
woman can be the starting point for these vibrations. I
don’t suppose it is anything inherent in the smile itself, but
all these things have been the habitual means by which sex
has been excited in man (havabhava) and the woman
uses them, often unconsciously and by mere habit
when coming into contact with man, whether she has
or has not any intention of pleasing or moving the man, it
still comes up as an instinctive movement. X is of the type
of woman who has this instinctive movement to please
the male. But even when the woman smiles quite casually
and without even the habitual instinctive movement, still
there may be the vibration on the man’s side owing to the
habit of response in him to feminine attractions. These
things are almost mechanical in their starting. As I wrote
before it is the automatic answer of the physical or vital
mind (imagination etc.) that prolongs it and makes it
effective. Otherwise the vibrations would die away after a
time.”
(CWSA 31: 535–536)
Mixture of sex feeling

“As girls and boys are educated together here we have
always insisted on the relations between them to be those
of simple comradeship without any mixture of sex feeling
and sensuality; and to avoid all temptation they are
forbidden to go in one another’s room and to meet
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anywhere privately. This has been made clear to
everybody. And if these rules are strictly followed, nothing
unpleasant can happen.”
(CWM 12: 156–157)
Sex-pull
“It is of course the universal sex-force that acts, but certain
people are more full of it than others, have the sex-appeal
as they now say in Europe. This sex-appeal is exercised
especially by women even without any conscious intention
of putting it on a particular person. Consciously they may
turn it on a particular person, but it may exercise itself on
many others whom they do not wish particularly to
capture. All women have not the sex-appeal, but some
force of sex-pull there is in most. There is of course a
similar pull in men for women.”
(CWSA 31: 536)
“The whole of yesterday I felt a dark power hanging over

me. When I asked the Mother if it was the same universal
dark power that, through woman, binds the soul to the
earth, she replied, ‘Why woman? Through man as well!’
Yes, man as well—but is there not something which makes
woman a more convenient, capacious and dangerous tool
in its hand?
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That is what man thinks; it is his experience. Woman’s
experience is that man is the dangerous animal and
instrument of all her sufferings and downfalls.
It is not man or woman; it is the Sex-Force which is
the dangerous tool in the hands of the Ignorance.”
(CWSA 35: 714)
Only women should cook

The idea that women should cook for males is against my
principles. Are they slaves?
(CWM 14: 289–290)
No law can liberate women unless they liberate

themselves
“No law can liberate women unless they liberate
themselves.
What makes them slaves is:

(1) Attraction towards the male and his strength,
(2) Desire for home life and its security,
(3) Attachment to motherhood.
If they get free from these three slaveries, they will
truly be the equal of men.
Men also have three slaveries:
(1) Spirit of possession, attachment to power and
domination,
(2) Desire for sexual relation with women,
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(3) Attachment to the small comforts of married life.
If they get rid of these three slaveries, they can truly
become the equal of women.”
(CWM 14: 289)
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11. Monthly Periods Cannot Be the Cause of
Any Weakness or Discomfort
“It is true that we are, in our inner being, a spirit, a living

soul that holds within it the Divine and aspires to become
it, to manifest it perfectly; it is equally true, for the moment
at least, that in our most material external being, in our
body, we are still an animal, a mammalian, of a higher
order no doubt, but made like animals and subject to the
laws of animal Nature.
You have been taught surely that one peculiarity of
the mammal is that the female conceives the child, carries
it and builds it up within herself until the moment when the
young one, fully formed, comes out of the body of its
mother and lives independently.
In view of this function Nature has provided the
woman with an additional quantity of blood which
has to be used for the child in the making. But as the
use of this additional blood is not a constant need, when
there is no child in the making, the surplus blood has to be
thrown out to avoid excess and congestion.
This is the cause of the monthly periods. It is a simple
natural phenomenon, result of the way in which woman
has been made and there is no need to attach to it more
importance than to the other functions of the body. It is
not a disease and cannot be the cause of any weakness or
real discomfort. Therefore a normal woman, one who is
11. Monthly Periods Cannot Be the Cause of Any Weakness or
Discomfort
not ridiculously sensitive, should merely take the necessary
precautions of cleanliness, never think of it any more and
lead her daily life as usual without any change in her
programme. This is the best way to be in good health.
Besides, even while recognising that in our body we
still belong dreadfully to animality, we must not therefore
conclude that this animal part, as it is the most concrete
and the most real for us, is one to which we are obliged to
be subjected and which we must allow to rule over us.
Unfortunately this is what happens most often in life and
men are certainly much more slaves than masters of their
physical being. Yet it is the contrary that should be, for the
truth of individual life is quite another thing.
We have in us an intelligent will more or less enlightened
which is the first instrument of our psychic being. It is this
intelligent will that we must use in order to learn to live not
like an animal man, but as a human being, candidate for
Divinity.
And the first step towards this realisation is to
become master of this body instead of remaining an
impotent slave.
One most effective help towards this goal is physical
culture.
For about a century there has been a renewal of a
knowledge greatly favoured in ancient times, partially
forgotten since then. Now it is reawakening, and with the
progress of modern science, it is acquiring quite a new
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amplitude and importance. This knowledge deals with the
physical body and the extraordinary mastery that can be
obtained over it with the help of enlightened and
systematised physical education.
This renewal has been the result of the action of a
new power and light that have spread upon the earth in
order to prepare it for the great transformations that must
take place in the near future.
We must not hesitate to give a primary importance
to this physical education whose very purpose is to make
our body capable of receiving and expressing the new force
which seeks to manifest upon earth.
This said, I now answer the questions you put to me.
1. What attitude should a girl take towards her monthly

periods?
The attitude you take towards something quite natural and

unavoidable. Give it as little importance as possible and go
on with your usual life, without changing anything because
of it.
2. Should a girl participate in her normal programme of

Physical Education during her periods?
Certainly if she is accustomed to physical exercise, she

must not stop because of that. If one keeps the habit of
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leading one’s normal life always, very soon one does not
even notice the presence of the menses.
3. Why are some girls completely run down during their

periods and suffer from pain in the lower back and
abdomen while others may have slight or no inconvenience
at all?
It is a question of temperament and mostly of education.

If from her childhood a girl has been accustomed to pay
much attention to the slightest uneasiness and to make a
big fuss about the smallest inconvenience, then she loses
all capacity of endurance and anything becomes the
occasion for being pulled down. Especially if the parents
themselves get too easily anxious about the reactions of
their children. It is wiser to teach a child to be a bit sturdy
and enduring than to show much care for these small
inconveniences and accidents that cannot always be
avoided in life. An attitude of quiet forbearance is the best
one can adopt for oneself and teach to the children.
It is a well-known fact that if you expect some pain
you are bound to have it and, once it has come, if you
concentrate upon it, then it increases more and more until
it becomes what is usually termed as ‘unbearable’,
although with some will and courage there is hardly any
pain that one cannot bear.
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4. How can a girl overcome her suffering and pain during
periods?
There are some exercises that make the abdomen strong

and improve the circulation. These exercises must be done
regularly and continued even after the pains have
disappeared. For the grown-up girls, this kind of pain
comes almost entirely from sexual desires. If we get rid of
the desires we get rid of the pain. There are two ways of
getting rid of desires; the first one, the usual one, is
through satisfaction (or rather what is called so, because
there is no such thing as satisfaction in the domain of
desire). That means leading the ordinary human-animal
life, marriage, children and all the rest of it.
There is, of course, another way, a better way,—
control, mastery, transformation; this is more dignified and
also more effective.
5. Do you think there should be different types of exercises

for boys and girls? Will a girl bring harm on her genital
organs by practising the so-called manly sports?
In all cases, as well for boys as for girls, the exercises must
be graded according to the strength and the capacity of
each one. If a weak student tries at once to do hard and
heavy exercises, he may suffer for his foolishness. But with
a wise and progressive training, girls as well as boys can
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participate in all kinds of sports, and thus increase their
strength and health.
To become strong and healthy can never bring harm
to a body, even if it is a woman’s body!
6. Will a girl’s appearance change and become muscular

like a muscular man’s and make her look ugly if she
practises vigorous exercises?
Weakness and fragility may look attractive in the view of a

perverted mind, but it is not the truth of Nature nor the
truth of the Spirit.
If you have ever looked at the photos of the women
gymnasts you will know what perfectly beautiful bodies
they have; and nobody can deny that they are muscular!
7. Will the practice of vigorous types of exercises bring

difficulties in child-birth if the girls want to marry and have
children afterwards?
I never came across such a case. On the contrary, women

who are trained to strong exercises and have a muscular
body go through the ordeal of child-formation and child-
birth much more easily and painlessly.
I heard the authentic story of one of these African
women who are accustomed to walk for miles carrying
heavy loads. She was pregnant and the time of delivery
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came during one of the day’s marches. She sat on the side
of the track, under a tree, gave birth to the child, waited
for half an hour, then she rose and adding the new-born
babe to the former luggage, went on her way quietly, as if
nothing had happened. This is a splendid example of what
a woman can do when she is in full possession of her health
and strength.
Doctors will say that such a thing cannot occur in a
civilized world with all the so-called progress that humanity
has achieved; but we cannot deny that, from the physical
point of view, this is a more happy condition than all the
sensitiveness, the sufferings and the complications created
by the modern civilisations.
Moreover, usually doctors are more interested in the
abnormal cases, and they judge mostly from that point of
view. But for us, it is different; it is from the normal that
we can rise to the supernormal, not from the abnormal
which is always a sign of perversion and inferiority.
8. What should be the ideal of physical education for a girl

from the point of view of her sex?
I do not see why there should be any special ideal of

physical education for girls other than for boys.
Physical education has for its aim to develop all the
possibilities of a human body, possibilities of harmony,
strength, plasticity, cleverness, agility, endurance, and to
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increase the control over the functioning of the limbs and
the organs, to make of the body a perfect instrument at
the disposal of a conscious will. This programme is
excellent for all human beings equally, and there is no point
in wanting to adopt another one for girls.
9. What roles should man and woman play in our new way
of life? What shall be the relation between them?
Why make at all a distinction between them? They are all

equally human beings, trying to become fit instruments for
the Divine Work, above sex, caste, creed and nationality,
all children of the same Infinite Mother and aspirants to the
one Eternal Godhead.
10. What should be the ideal of a woman’s physical

beauty?
A perfect harmony in the proportions, suppleness and

strength, grace and force, plasticity and endurance, and
above all, an excellent health, unvarying and unchanging,
which is the result of a pure soul, a happy trust in life and
an unshakable faith in the Divine Grace.
One word to finish:
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I have told you these things, because you needed to
hear them, but do not make of them absolute dogmas, for
that would take away their truth.”
(CWM 12: 191–197)
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12. Human Love and Divine Love
“People are drawn together or one is drawn to another by

a certain feeling of affinity, of agreement or of attraction
between some part of one’s own nature and some part of
the other’s nature. At first this only is felt; one sees all that
is good or pleasant to one in the other’s nature and even
attributes, perhaps, qualities to him that are not there or
not so much there as one thinks. But with closer
acquaintance other parts of the nature are felt with which
one is not in affinity—perhaps there is a clash of ideas or
opposition of feelings or conflict of two egos. If there is a
strong love or friendship of a lasting character, then one
may overcome these difficulties of contact and arrive at a
harmonising or accommodation; but very often this is not
there or the disagreement is so acute as to counteract the
tendency of accommodation or else the ego gets so hurt
as to recoil. Then it is quite possible for one to begin to see
too much and exaggerate the faults of the other or to
attribute things to him of a bad or unpleasant character
that are not there. The whole view can change, the good
feeling change into ill-feeling, alienation, even enmity or
antipathy. This is always happening in human life. The
opposite also happens, but less easily—i.e. the change
from ill-feeling to good feeling, from opposition to
harmony. But of course ill-opinion or ill-feeling towards a
person need not arise from this cause alone. It happens
from many causes, instinctive dislike, jealousy, conflicting
interests, etc.
One must try to look calmly on others, not overstress
either virtues or defects, without ill-feeling or
misunderstanding or injustice, with a calm mind and
vision.”
(CWSA 31: 299–300)
“All that [vanity, jealousy, the sense of not being loved] of

course is not love, but self-love. Jealousy is only an ugly
form of self-love. That is what people do not understand—
they even think that demands and jealousy and wounded
vanity are signs of love or at least natural attendants of it.”
(CWSA 31: 245)
“There are a number of women who can love with the

mind, the psychic, the vital (heart), but they shrink from a
touch on the body and even when that goes, the physical
act remains abhorrent to them. They may yield under
pressure, but it does not reconcile them to act which
always seems to them animal and degrading. Women
know this, but men seem to find it hard to believe; but it
is perfectly true.”
(CWSA 31:493)
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“Abnormal is a word which you can stick on anything that
is not quite common, cheap and ordinary. In that way
genius is abnormal, so is spirituality, so is the attempt to
live by high ideals. The tendency to physical chastity in
women is not abnormal, it is fairly common and includes a
very high feminine type.
The mind is the seat of thought and perception, the
heart is the seat of love, the vital of desire but how does
that prevent the existence of mental love? As the mind can
be invaded by the feelings of the emotional or the vital, so
the heart too can be dominated by the mind and moved by
mental forces.
There is a vital love, a physical love. It is possible for
the vital to desire a woman for various vital reasons
without love—in order to satisfy the instinct of domination
or possession, in order to draw in the vital forces of a
woman so as to feed one’s own vital or for the exchange
of vital forces, to satisfy vanity, the hunter’s instinct of the
chase etc. etc. [This is from the man’s viewpoint—but the
woman also has her vital motives] This is often called love,
but it is only vital desire, a kind of lust. If however the
emotions of the heart are awakened, then it becomes vital
love, a mixed affair with any or all of these vital motives
strong, but still vital love.
There may too be a physical love, the attraction of
beauty, the physical sex-appeal or anything else of the kind
awakening the emotions of the heart. If that does not
95
happen, then the physical need is all and that is sheer lust,
nothing more. But physical love is possible.
In the same way there can be a mental love. It arises
from the attempt to find one’s ideal in another or from
some strong mental passion of admiration and wonder or
from the mind’s seeking for a comrade, a complement and
fulfiller of one’s nature, a sahadharmī, a guide and helper,
a leader and master or from a hundred other mental
motives. By itself that does not amount to love, though
often it is so ardent as to be hardly distinguishable from it
and may even push to sacrifice of life, entire self-giving etc.
etc. But when it awakes the emotions of the heart, then it
may lead to a very powerful love which is yet mental in its
root and dominant character. Ordinarily, however, it is the
mind and vital together which combine; but this
combination can exist along with a disinclination or positive
dislike for the physical act and its accompaniments. No
doubt if the man presses, the woman is likely to yield, but
it is à contre-coeur, as they say, against her feelings and
her deepest instincts. It is an ignorant psychology that
reduces everything to the sex-motive and the sex-
impulse.”
(CWSA 31: 492–493)
“It is certainly easier to have friendship between man and

man or between woman and woman than between man
and woman, because there the sexual intrusion is normally
96
absent. In a friendship between man and woman the
sexual turn can at any moment come in in a subtle or a
direct way and produce perturbations. But there is no
impossibility of friendship between man and woman pure
of this element; such friendships can exist and have always
existed. All that is needed is that the lower vital should not
look in at the back door or be permitted to enter.
There is often a harmony between a masculine and
a feminine nature, an attraction or an affinity which rests
on something other than any open or covert lower vital
(sexual) basis—it depends sometimes predominantly on
the mental or on the psychic or on the higher vital,
sometimes on a mixture of these for its substance. In such
cases friendship is natural and there is little chance of other
elements coming in to pull it downwards or break it. It is
also a mistake to think that the vital alone has warmth and
the psychic is something frigid without any flame in it. A
clear limpid goodwill is a very good and desirable thing—
one has only to consider what a changed place the Asram
would be if all had it for each other. But that is not what is
meant by psychic love. Love is love and not merely
goodwill. Psychic love can have a warmth and a flame as
intense and more intense than the vital, only it is a pure
fire, not dependent on the satisfaction of ego-desire or on
the eating up of the fuel it embraces. It is a white flame,
not a red one; but white heat is not inferior to the red
variety in its ardour. It is true that the psychic love does
97
not usually get its full play in human relations and human
nature, it finds the fullness of its fire and ecstasy more
easily when it is lifted towards the Divine. In the human
relation the psychic love gets mixed up with other elements
which seek at once to use it and overshadow it. It gets an
outlet for its own full intensities only at rare moments.
Otherwise it comes in only as an element, but even so it
contributes all the higher things in a love that is
predominantly vital—all the finer sweetness, tenderness,
fidelity, self-giving, self-sacrifice, reachings of soul to soul,
idealising sublimations that lift up human love beyond itself
come from the psychic. If it could dominate and govern
and transmute the other elements, mental, vital, physical,
of human love, then love could be on the earth some
reflection or preparation of the real thing, an integral union
of the soul and its instruments in a dual life. But even some
imperfect appearance of that is rare. Here we do not talk
of psychic love between sadhaks, for the reason that that
comes usually to be employed as a cover and excuse for
things that are not at all psychic and have no place in the
spiritual life.
Our view is that the normal thing is in Yoga for the
entire flame of the nature to turn towards the Divine and
the rest must wait for the true basis; to build higher things
on the sand and mire of the ordinary consciousness is not
safe. That does not necessarily exclude friendships or
comradeships, but these must be subordinate altogether
98
to the central fire. If anyone makes meanwhile the relation
with the Divine his one absorbing aim, that is quite natural
and gives the full force to the sadhana. Psychic love finds
itself wholly when it is the radiation of the diviner
consciousness for which we are seeking; till then it is
difficult for it to put out its undimmed integral self and
figure.
P. S. Mind, vital, physical are properly instruments for
the soul and spirit; when they work for themselves then
they produce ignorant and imperfect things—if they can be
made into conscious instruments of the psychic and the
spirit, then they get their own diviner fulfilment; that is the
idea contained in what we call transformation in this Yoga.”
(CWSA 31: 307–308)
“The true symbol for it [image of Krishna and Radha] would

not be the human sex-attraction, but the soul, the psychic,
hearing the call of the Divine and flowering into the
complete love and surrender that brings the supreme
Ananda. That is what Radha and Krishna by their divine
union bring about in the human consciousness and it is so
that you must regard it…”
(CWSA 29: 494)
“…in the proper sense of the word—they [Gopis] are

extraordinary by their extremeness of love, passionate
devotion, unreserved self-giving. Whoever has that,
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however humble his position in other respects, learning,
external sanctity etc. etc., can easily follow after Krishna
and reach him; that seems to me the sense of the symbol
of the Gopis. There are many other significances, of
course—that is only one among the many.”
(CWSA 29: 493)
“But the four beings I first spoke to you about are sexless,
they were neither man nor woman; and in the vital world
there is an entire part of the vital creation which is the
result of these beings, an entire part which has no sex.
Besides, the gods too made a world which was sexless. It
is the world of angels, what are called angels, what in
occultism are called fashioners. But these are sexless
spirits; they are represented with wings, you know, they
are sexless spirits.
There are in the universe, already, beings who have
no sex, who are neither men nor women, and there are
many of them in the vital world. There are entities with sex
in the vital world but in its most material part, the one
closest to the earth, and not in its most important part; the
most important part is sexless. This does not make them
any better, however, since they are all beings hostile to the
divine Will and divine realisation, but it gives them a terrific
force. And so in return the gods too have created a whole
set of beings who have no sex and whom men speak of as
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angels; how does one call it? ‘Your guardian angel’, or what
else? It is especially ‘angel’.”
(CWM 7: 158)
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13. Woman in Ancient India
Not denied civic rights

“It may be noted too that in law and theory at least women
in ancient India, contrary to the sentiment of other ancient
peoples, were not denied civic rights, although in practice
this equality was rendered nugatory for all but a few by
their social subordination to the male and their domestic
preoccupation; instances have yet survived in the existing
records of women figuring, not only as queens and
administrators and even in the battlefield, a common
enough incident in Indian history, but as elected
representatives on civic bodies.”
(CWSA 20: 411)
Institution of slavery was practically absent

“In the case of the Mediterranean nations, two most
important exceptions have to be made to the general
participation of all individuals in the full civic and cultural
life of the community; for that participation was denied to
the slave and hardly granted at all in the narrow life
conceded to the woman. In India the institution of slavery
was practically absent and the woman had at first a freer
and more dignified position than in Greece and Rome; but
the slave was soon replaced by the proletariate, called in
India the Shudra, and the increasing tendency to deny the
highest benefits of the common life and culture to the
Shudra and the woman brought down Indian society to the
level of its Western congeners. It is possible that these two
great problems of economic serfdom and the subjection of
woman might have been attacked and solved in the early
community if it had lived longer, as it has now been
attacked and is in process of solution in the modern State.
But it is doubtful; only in Rome do we glimpse certain initial
tendencies which might have turned in that direction and
they never went farther than faint hints of a future
possibility.”
(CWSA 25: 361–362)
“We may note also in passing that the Indian ideal of the
relation between man and woman has always been
governed by the symbolism of the relation between the
Purusha and Prakriti (in the Veda Nri and Gna), the male
and female divine Principles in the universe. Even, there is
to some degree a practical correlation between the position
of the female sex and this idea. In the earlier Vedic times
when the female principle stood on a sort of equality with
the male in the symbolic cult, though with a certain
predominance for the latter, woman was as much the mate
as the adjunct of man; in later times when the Prakriti has
become subject in idea to the Purusha, the woman also
depends entirely on the man, exists only for him and has
hardly even a separate spiritual existence. In the Tantrik
103
Shakta religion which puts the female principle highest,
there is an attempt which could not get itself translated
into social practice,—even as this Tantrik cult could never
entirely shake off the subjugation of the Vedantic idea,—
to elevate woman and make her an object of profound
respect and even of worship.”
(CWSA 25: 8)
The property of the man over the woman, in recent

times been effectively challenged
“So too the subjection of woman, the property of the man
over the woman, was once an axiom of social life and has
only in recent times been effectively challenged. So strong
was or had become the instinct of this domination in the
male animal man, that even religion and philosophy have
had to sanction it, very much in that formula in which
Milton expresses the height of masculine egoism, ‘He for
God only, she for God in him,’—if not actually indeed for
him in the place of God. This idea too is crumbling into the
dust, though its remnants still cling to life by many strong
tentacles of old legislation, continued instinct, persistence
of traditional ideas; the fiat has gone out against it in the
claim of woman to be regarded, she too, as a free
individual being.”
(CWSA 25: 630–631)
104
14. Divine as the Shakti (The Mother)
“The Divine Mother is the Consciousness and Force of the

Divine—which is the Mother of all things.”
(CWSA 32: 55)
“The idea of spiritual Motherhood is not an invention of this

Asram; it is an eternal truth which has been recognized for
ages past both in Europe and in Asia. The distinction I have
drawn between the physical relation and the psychic and
spiritual relation is also not a new invention; it is an idea
known and understood everywhere and found to be
perfectly plain and simple by all. It is the present confused
state of your own mind which prevents you from
understanding what men have found natural and
intelligible everywhere.”
(CWSA 32: 108)
“…the Mother is one but she comes before us with differing

aspects; many are her powers and personalities, many her
emanations and Vibhutis that do her work in the universe.
The One whom we adore as the Mother is the divine
Conscious Force that dominates all existence, one and yet
so many-sided that to follow her movement is impossible
even for the quickest mind and for the freest and most vast
intelligence. The Mother is the consciousness and force of
the Supreme and far above all she creates. But something
of her ways can be seen and felt through her embodiments
and the more seizable because more defined and limited
temperament and action of the goddess forms in whom
she consents to be manifest to her creatures.
There are three ways of being of the Mother of which
you can become aware when you enter into touch of
oneness with the Conscious Force that upholds us and the
universe. Transcendent, the original supreme Shakti, she
stands above the worlds and links the creation to the ever
unmanifest mystery of the Supreme. Universal, the cosmic
Mahashakti, she creates all these beings and contains and
enters, supports and conducts all these million processes
and forces. Individual, she embodies the power of these
two vaster ways of her existence, makes them living and
near to us and mediates between the human personality
and the divine Nature.
The one original transcendent Shakti, the Mother
stands above all the worlds and bears in her eternal
consciousness the Supreme Divine. Alone, she harbours
the absolute Power and the ineffable Presence; containing
or calling the Truths that have to be manifested, she brings
them down from the Mystery in which they were hidden
into the light of her infinite consciousness and gives them
a form of force in her omnipotent power and her boundless
life and a body in the universe. The Supreme is manifesting
her for ever as the everlasting Sachchidananda, manifested
106
through her in the worlds as the one and dual
consciousness of Ishwara-Shakti and the dual principle of
Purusha-Prakriti, embodied by her in the Worlds and the
Planes and the Gods and their Energies and figured
because of her as all that is in the known worlds and in
unknown others. All is her play with the Supreme; all is her
manifestation of the mysteries of the Eternal, the miracles
of the Infinite. All is she, for all are parcel and portion of
the divine Conscious-Force. Nothing can be here or
elsewhere but what she decides and the Supreme
sanctions; nothing can take shape except what she moved
by the Supreme perceives and forms after casting it into
seed in her creating Ananda.
The Mahashakti, the universal Mother, works out
whatever is transmitted by her transcendent consciousness
from the Supreme and enters into the worlds that she has
made; her presence fills and supports them with the divine
spirit and the divine all-sustaining force and delight without
which they could not exist. That which we call Nature or
Prakriti is only her most outward executive aspect; she
marshals and arranges the harmony of her forces and
processes, impels the operations of Nature and moves
among them secret or manifest in all that can be seen or
experienced or put into motion of life. Each of the worlds
is nothing but one play of the Mahashakti of that system
of worlds or universe, who is there as the cosmic Soul and
Personality of the transcendent Mother. Each is something
107
that she has seen in her vision, gathered into her heart of
beauty and power and created in her Ananda.
But there are many planes of her creation, many
steps of the Divine Shakti. At the summit of this
manifestation of which we are a part there are worlds of
infinite existence, consciousness, force and bliss over
which the Mother stands as the unveiled eternal Power. All
beings there live and move in an ineffable completeness
and unalterable oneness, because she carries them safe in
her arms for ever. Nearer to us are the worlds of a perfect
supramental creation in which the Mother is the
supramental Mahashakti, a Power of divine omniscient Will
and omnipotent Knowledge always apparent in its unfailing
works and spontaneously perfect in every process. There
all movements are the steps of the Truth; there all beings
are souls and powers and bodies of the divine Light; there
all experiences are seas and floods and waves of an intense
and absolute Ananda. But here where we dwell are the
worlds of the Ignorance, worlds of mind and life and body
separated in consciousness from their source, of which this
earth is a significant centre and its evolution a crucial
process. This too with all its obscurity and struggle and
imperfection is upheld by the Universal Mother; this too is
impelled and guided to its secret aim by the Mahashakti.
The Mother as the Mahashakti of this triple world of
the Ignorance stands in an intermediate plane between the
supramental Light, the Truth life, the Truth creation which
108
has to be brought down here and this mounting and
descending hierarchy of planes of consciousness that like
a double ladder lapse into the nescience of Matter and
climb back again through the flowering of life and soul and
mind into the infinity of the Spirit. Determining all that shall
be in this universe and in the terrestrial evolution by what
she sees and feels and pours from her, she stands there
above the Gods and all her Powers and Personalities are
put out in front of her for the action and she sends down
emanations of them into these lower worlds to intervene,
to govern, to battle and conquer, to lead and turn their
cycles, to direct the total and the individual lines of their
forces. These Emanations are the many divine forms and
personalities in which men have worshipped her under
different names throughout the ages. But also she
prepares and shapes through these Powers and their
emanations the minds and bodies of her Vibhutis, even as
she prepares and shapes minds and bodies for the Vibhutis
of the Ishwara, that she may manifest in the physical world
and in the disguise of the human consciousness some ray
of her power and quality and presence. All the scenes of
the earth-play have been like a drama arranged and
planned and staged by her with the cosmic Gods for her
assistants and herself as a veiled actor.
The Mother not only governs all from above but she
descends into this lesser triple universe. Impersonally, all
things here, even the movements of the Ignorance, are
109
herself in veiled power and her creations in diminished
substance, her Nature body and Nature-force, and they
exist because, moved by the mysterious fiat of the
Supreme to work out something that was there in the
possibilities of the Infinite, she has consented to the great
sacrifice and has put on like a mask the soul and forms of
the Ignorance. But personally too she has stooped to
descend here into the Darkness that she may lead it to the
Light, into the Falsehood and Error that she may convert it
to the Truth, into this Death that she may turn it to godlike
Life, into this world-pain and its obstinate sorrow and
suffering that she may end it in the transforming ecstasy
of her sublime Ananda. In her deep and great love for her
children she has consented to put on herself the cloak of
this obscurity, condescended to bear the attacks and
torturing influences of the powers of the Darkness and the
Falsehood, borne to pass through the portals of the birth
that is a death, taken upon herself the pangs and sorrows
and sufferings of the creation, since it seemed that thus
alone could it be lifted to the Light and Joy and Truth and
eternal Life. This is the great sacrifice called sometimes the
sacrifice of the Purusha, but much more deeply the
holocaust of Prakriti, the sacrifice of the Divine Mother.
Four great Aspects of the Mother, four of her leading
Powers and Personalities have stood in front in her
guidance of this universe and in her dealings with the
terrestrial play. One is her personality of calm wideness
110
and comprehending wisdom and tranquil benignity and
inexhaustible compassion and sovereign and surpassing
majesty and all-ruling greatness. Another embodies her
power of splendid strength and irresistible passion, her
warrior mood, her overwhelming will, her impetuous
swiftness and world-shaking force. A third is vivid and
sweet and wonderful with her deep secret of beauty and
harmony and fine rhythm, her intricate and subtle
opulence, her compelling attraction and captivating grace.
The fourth is equipped with her close and profound
capacity of intimate knowledge and careful flawless work
and quiet and exact perfection in all things. Wisdom,
Strength, Harmony, Perfection are their several attributes
and it is these powers that they bring with them into the
world, manifest in a human disguise in their Vibhutis and
shall found in the divine degree of their ascension in those
who can open their earthly nature to the direct and living
influence of the Mother. To the four we give the four great
names, Maheshwari, Mahakali, Mahalakshmi,
Mahasaraswati.”
(CWSA 32: 14–18)
“In all that is done in the universe, the Divine through his
Shakti is behind all action but he is veiled by his Yoga Maya
and works through the ego of the Jiva in the lower nature.
In Yoga also it is the Divine who is the Sadhaka and
the Sadhana; it is his Shakti with her light, power,
111
knowledge, consciousness, Ananda, acting upon the
adhara and, when it is opened to her, pouring into it with
these divine forces that makes the Sadhana possible. But
so long as the lower nature is active the personal effort of
the Sadhaka remains necessary.”
(CWSA 32: 6)
“The relations which arise out of this attitude towards the

Divine, are that of the divine Father and the Mother with
the child and that of the divine Friend. To the Divine as
these things the human soul comes for help, for protection,
for guidance, for fruition,—or if knowledge be the aim, to
the Guide, Teacher, Giver of light, for the Divine is the Sun
of knowledge,—or it comes in pain and suffering for relief
and solace and deliverance, it may be deliverance either
from the suffering itself or from the world-existence which
is the habitat of the suffering or from all its inner and real
causes. In these things we find there is a certain gradation.
For the relation of fatherhood is always less close, intense,
passionate, intimate, and therefore it is less resorted to in
the Yoga which seeks for the closest union. That of the
divine Friend is a thing sweeter and more intimate, admits
of an equality and intimacy even in inequality and the
beginning of mutual self-giving; at its closest when all idea
of other giving and taking disappears, when this relation
becomes motiveless except for the one sole all-sufficing
motive of love, it turns into the free and happy relation of
112
the playmate in the Lila of existence. But closer and more
intimate still is the relation of the Mother and the child, and
that therefore plays a very large part wherever the
religious impulse is most richly fervent and springs most
warmly from the heart of man. The soul goes to the
Mother-Soul in all its desires and troubles and the divine
Mother wishes that it should be so, so that she may pour
out her heart of love. It turns to her too because of the
self-existent nature of this love and because that points us
to the home towards which we turn from our wanderings
in the world and to the bosom in which we find our rest.”
(CWSA 23–24: 567–568)
“The Gita does not speak expressly of the Divine Mother;

it speaks always of surrender to the Purushottama—it
mentions her only as the Para Prakriti who becomes the
Jiva, i.e., who manifests the Divine in the multiplicity and
through whom all these worlds are created by the Supreme
and he himself descends as the Avatar. The Gita follows
the Vedantic tradition which leans entirely on the Ishwara
aspect of the Divine and speaks little of the Divine Mother
because its object is to draw back from world-nature and
arrive at the supreme realisation beyond it; the Tantrik
tradition leans on the Shakti or Ishwari aspect and makes
all depend on the Divine Mother, because its object is to
possess and dominate the world-nature and arrive at the
supreme realisation through it. This Yoga insists on both
113
the aspects; the surrender to the Divine Mother is
essential, for without it there is no fulfilment of the object
of the Yoga.
In regard to the Purushottama the Divine Mother is
the supreme divine Consciousness and Power above the
worlds, Adya Shakti; she carries the Supreme in herself and
manifests the Divine in the worlds through the Akshara and
the Kshara. In regard to the Akshara she is the same Para
Shakti holding the Purusha immobile in herself and also
herself immobile in him at the back of all creation. In
regard to the Kshara she is the mobile cosmic Energy
manifesting all beings and forces.”
(CWSA 29: 443–444)
“The faith in the divine Shakti must be always at the back

of our strength and when she becomes manifest, it must
be or grow implicit and complete. There is nothing that is
impossible to her who is the conscious Power and universal
Goddess all creative from eternity and armed with the
Spirit’s omnipotence. All knowledge, all strengths, all
triumph and victory, all skill and works are in her hands
and they are full of the treasures of the Spirit and of all
perfections and siddhis. She is Maheshwari, goddess of the
supreme knowledge, and brings to us her vision for all
kinds and widenesses of truth, her rectitude of the spiritual
will, the calm and passion of her supramental largeness,
her felicity of illumination: she is Mahakali, goddess of the
114
supreme strength, and with her are all mights and spiritual
force and severest austerity of tapas and swiftness to the
battle and the victory and the laughter, the aṭṭahāsya, that
makes light of defeat and death and the powers of the
ignorance: she is Mahalakshmi, the goddess of the
supreme love and delight, and her gifts are the spirit’s
grace and the charm and beauty of the Ananda and
protection and every divine and human blessing: she is
Mahasaraswati, the goddess of divine skill and of the works
of the Spirit, and hers is the Yoga that is skill in works,
yogaḥ karmasu kauśalam, and the utilities of divine
knowledge and the self-application of the spirit to life and
the happiness of its harmonies. And in all her powers and
forms she carries with her the supreme sense of the
masteries of the eternal Ishwari, a rapid and divine
capacity for all kinds of action that may be demanded from
the instrument, oneness, a participating sympathy, a free
identity, with all energies in all beings and therefore a
spontaneous and fruitful harmony with all the divine will in
the universe. The intimate feeling of her presence and her
powers and the satisfied assent of all our being to her
workings in and around it is the last perfection of faith in
the Shakti.”
(CWSA 23–24: 780–781)
Spiritual awakening as next necessity
115
“But certain races have the function more evolved or more
ready for evolution than the generality of mankind, and it
is these that will lead in the future evolution. In addition,
the race has a mighty will-power which comes from the
long worship of Shakti and practice of the Tantra that has
been a part of our culture for many centuries. No other
people could have revolutionised its whole national
character in a few years as Bengal has done. The Bengali
has always worshipped the Divine Energy in her most
terrible as well as in her most beautiful aspects; whether
as the Beautiful or the Terrible Mother he has never shrunk
from her whether in fear or in awe. When the divine force
flowed into him he has never feared to yield himself up to
it and follow the infinite prompting, careless whither it led.
As a reward he has become the most perfect ādhāra of
Shakti, the most capable and swiftly sensitive and
responsive receptacle of the Infinite Will and Energy the
world now holds. Recently that Will and Energy has rushed
into him and has been lifting him to the level of his future
mission and destiny. He has now to learn the secret of
drawing the Mother of Strength into himself and holding
her there in a secure possession. That is why we have
pointed to a religious and a spiritual awakening as the next
necessity and the next inevitable development.”
(CWSA 1: 365–366)
116
“The other day while I was having a nap in the afternoon,
I had a vision of a very beautiful woman (pardon me, more
than a woman) sitting under the sun. The rays of the sun
were either surrounding her or were emanating from her
body—I can’t precisely say which. The appearance and
dress seemed to be European.
It is not a woman. A woman does not radiate and is not

surrounded by rays either. Probably a Sun Goddess or a
Shakti of the inner Light, one of the Mother’s Powers.”
(CWSA 32: 278)
117
15. Other Quotes
“Sweet Mother,
A few days ago I noticed something very odd in the
children of Group A2: the boys don’t want to work with the
girls; they don’t even want to stand side by side. They
cannot work together. How did this idea of difference come
to these little children who are barely eleven years old! It
is strange.
It is atavistic and comes from the subconscient.

This instinct is based both on masculine pride, the
foolish idea of superiority, and on the still more foolish
fear due to the idea that woman is a dangerous being who
entices you into sin. In children, all this is still
subconscious, but it influences their actions.”
(CWM 16: 280)
“Sweet Mother,
You have explained that this separation of girls and boys is
atavistic, but it remains to ask You what we captains should
do about it. Personally, I think it is better to close one’s
eyes to it, but there are others who prefer to give advice
or even to scold. I think that by closing one’s eyes to it,
one minimises the importance of the problem and thus this
idea of difference between girls and boys will be less
striking. What do You think?
15. Other Quotes
One cannot make a general rule; everything depends on

the case and the occasion. Both methods have their good
and bad points, their advantages and drawbacks. For the
captains, the main thing is to have tact and sufficient inner
perception to intervene when necessary or to close one’s
eyes when it is preferable not to see.”
(CWM 16: 283)
“The virgin is really a feminine conception; men are

repelled by the idea of eternal virginity. Many women
would remain without any wakening of the sexual instinct
if men did not thrust it on them and that cannot be said of
many, perhaps of any man! But there is another side to the
picture. Women are perhaps less physically sexual than
men on the whole,—but what about vital sexuality? the
instinct of possessing and being possessed etc. etc.?”
(CWSA 31: 534)
“The Divine is more than a man or woman, a stretch of

land or a creed, opinion, discovery or principle. He is the
Person beyond all persons, the Home and Country of all
souls, the Truth of which truths are only imperfect figures.
And can He then not be loved and sought for his own
sake…”
(CWSA 29: 12)
________
119

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…it is woman that can build a bridge

© Quotations are copyright of

© 2017 AuroPublications, Sri Aurobindo Society,

“According to my experience, the soul is divine, an

Through Sri Aurobindo’s and The Mother’s writings

Maa Yashoda saw the whole universe in little

The problem of women

Man and woman are despotic masters and pitiable

Since the beginning of creation, why is there this

First, this is not correct. There are species in which

But why in the material creation?

I am telling you it has not been like that from the

Slaves of their form

Yes, there is no pure type.

Then why is there a complex still?

Because they don’t know themselves. They don’t know

Ah! I don’t know. (Laughter) Purusha, if you like. But I did

Movement called feminism

Fundamental spiritual equality

The true relation of the two sexes is an equal

Man and women are both children of the same

Woman Can Build a Bridge Between the Old World

(Vol. 13 page 110)(Mother’s Agenda)

True union of these two complementary halves of

From the spiritual point of view, men and women

Servitors of the Divine

(CWM 12: 157)

Relation between a sadhak and sadhika in Yoga

“You tell us that there won’t be any difference, but so far

The idea! But that’s the fault of the person who

What about the actuality?

You spend your time thinking about it?

Still there is a difference!

Ah! but it is not at all necessary.

That there is no difference. But when I am in contact with

No special ideal for physical education of girls and

Beyond the manifestation there is no

Then the conception of the Supreme Mother is purely

Then in her origin she has a gender?

No reason to make categorical distinction between

“Why are women’s records not announced?”

We have, I believe, repeated and reiterated that there are

Same programme of physical education for boys

“As a matter of fact, there may have been on earth

“The self-protecting genius in our clay

Exceptional gifts in organising faculties

… The present war has shown that in refusing the co-

Women have the power of execution

Easier for women to discover their psychic being

What is ‘sex-education’? What do they teach?

Forms descend towards the world to express

There have been many outstanding feminine

Anusuya–has psychic capacity for total self giving

But what does Anusuya represent?

She is a portrait of the ideal woman according to the Hindu

Perfect harmony of proportions, suppleness and strength,

“Woman needs man not more than man needs woman; or

The secret of lasting union