ALL of you, I suppose, sometime or other attend the meditation, the evening meditation at the Playground. If not all, at least a good many or most of you. Perhaps a few of the younger ones do not. When the Mother was giving this  collective meditation in the Playground, almost always there used to happen a strange phenomenon. She has spoken of it, Sri Aurobindo also referred to it, some of you may recall. Among the people who attended the meditation, mostly our Ashram-people, there used to be present strange guests in the company: invisible beings from other worlds, gods, various degrees and kinds of gods, great gods and small gods -disembodied or unbodied beings jostling with embodied human creatures. They had a great fascination for this meditation. They must have been tempted in view of
some profit they would gain by it, as in our human cases we too expected some benefit; apart from that, there was a great fascination for this meeting, especially for these inhabitants of the other worlds; for this was an opportunity, a great opportunity when they could come near and meet the embodied Divine. In the other worlds, in their own domains they were far from the Divine, the contact was indirect, but here at this place was the Divine himself or herself, in a physical body. Nowhere else they could have this vision, this direct contact; that was what prompted them to come here.

  "' We had had, poor human creatures, this great opportunity for years. I have always spoken of it, the presence of the Divine in a physical body. Even if you did not know, "
something in you knew and the touch was there, you still carry that touch with you, it is indelible. The earth even now retains something of that Divine touch and will retain it for ever; it is that which is helping it to go forward in spite of the tremendous odds and difficulties that the earth is going through and has yet to go through -for sometime -towards its inevitable goal.

          There was another phenomenon similar and likewise extraordinary. When the Mother used to play on the organ, to entertain us with her music, sometimes one noted that- she would sit quiet for a while before the organ, apparently "waiting for something before she began to play. And naturally we in our small way of understanding used to say,
       "Mother was concentrating or waiting for the inspiration."

      Very often it was not that. She herself explained once or twice what it was. She said, here also as at the meditation in the Playground, when she sat with her fingers on the keys of,the board, there was a host of invisible musicians assembled there, musicians of course who wanted to hear Mother play, also there were ambitious musicians who sought to play, play through her fingers. That was a great opportunity for them to express themselves, to show their capacity, exhibit their talents through her. Indeed at times there was a clamour and scramble among these unearthly musicians, as to who should come, whom should Mother allow to appear . It was very interesting, Mother used to say, when for some reason or other she allowed some particular musician, the fortunate being used to play his music through her gracious fingers. And when the music passed through her fingers, something of her own quality or inspiration naturally entered into the music played. When you hear Mother's music now, some are of that nature, not absolutely or wholly by herself, but some other great musician from another world has given his version of the Mother's music. Our Sunil's music is a peculiar case: it is exquisitely human music grafted on the Mother's Divine music -a blend of the two.

       It was a great mystery, and a great, as I said, a great phenomenon, this free interchange between the physical world, the physical life and the other heavenly or other- worldly worlds. There was a mixture, a co-mingling, and at times a fusion of these two different dissimilar realms. And it was a very concrete, a very living phenomenon. It is not however as mere isolated instances that the phenomenon occurs: this phenomenon of interaction between two distinct and dissimilar worlds. These higher or other- Worldly powers exist not merely for their own sake, for their own delight or growth, they have also a place in the universal play, in the play of earthly evolution: that is to say, they are there in their own realms and come nearer to the earth to extend their help in its forward march. They help individual beings also bestowing their powers and capacities and their inspiration. The word "inspiration" itself means a breath, an influence from elsewhere, from another sphere. It means that which is not confined to the known and the present but something new, something unfamiliar, from somewhere else touches our old life's sphere. Sri Aurobindo has given some instances how, here, people who were very commonplace and ordinary in their intelligence and capacity developed in a strange uncanny way other qualities and accomplishments they could not think of or dream of. This was possible only because of this help, this inspiration or prompting from elsewhere. We have had people in our midst who received or receive still this help in creating their music, poetry and art. I may cite here a remarkable instance. There was a professor here, an Englishman, Professor of Philosophy, but of a special kind of Philosophy, that of logic- mathematics and logic married together, two of the driest subjects to students: teachers or students among you will kindly excuse me for this compliment I am paying to their subject. This professor, dry as dust, miraculous to say, flowered into a very fine poet. He wrote poetry of an extreme sensitiveness, exquisite in form and feeling. You must have heard of him, some must have read him, I speak of Arjava. A really fine poet he became, no trace of mathematics at all was there -unless it is the magic of the mathematics of the Infinity, of the Unknowable.

   I was speaking of the influence of other forces upon human beings and the power they exercise upon external circumstances. These phenomena happen automatically, we have no control over them. But this too can be acquired. These supranormal faculties can be brought under control. One can come in conscious contact with such forces and influences and know them and even guide their action. Sri Aurobindo has spoken of this mystery and I think I have referred to it in my Reminiscences. Sri Aurobindo himself used to do automatic writing, as perhaps many of you, the older ones particularly, know it. I will explain. Sri Aurobindo used to allow these other-worldly forces and invisible beings to enter into his physical personality, in the same way as the Mother used to do with regard to her music allowing other persons to enter into her fingers and play through them their music. Here also Sri Aurobindo used to do the same and similar things consciously. I have seen it myself, and many others. He used to hold the pen or pencil between his fingers, ready to write on apiece of paper , placed in front; he used to leave his fingers absolutely passive without any will in himself to write: they were almost like an inert object. After a time the pen or pencil used to move by itself and begin to write, write sometimes even speeches, give instructions or information, answer questions also.

      Once, it was here in Pondicherry, Sri Aurobindo was try- ing this experiment. Mother also was present there. Some- one asked the medium, the person who was appearing through the medium, "Can you answer questions?" "Yes, I can." "Will you speak something about the..." He mentioned the name of a person we knew. The medium gave a description of the person's nature and various information about him which were marvellously accurate. He described in this way two or three other persons known to us. Then one among us asked, "Can you tell us something about the Mother?" Mother intercepted with vehemence, "No, no, nothing about me." Immediately Sri Aurobindo's pencil dropped on the paper and the matter came to a dead stop then and there. All the same what the invisible being was saying was quite interesting, and even could be of educative value. Sri Aurobindo used to explain that many of these beings were very eager to come but they were not always very truthful. They wanted to show their cleverness or amused themselves by' confusing or irritating human beings. Sometimes however higher beings can come and then you get useful instruction or even true knowledge from them. Sri Aurobindo himself has described at length how, when he was in prison, Vivekananda used to come to him and give him important indications in Yoga. What he did not know, Vivekananda was explaining to him.

   I have spoken of automatic writing; there is a parallel phenomenon, automatic speech. That is also possible. When you speak, it happens personally you do not speak, in other words, you make no effort, do not exercise your brain or your mind, all remains still, even your tongue, like the pencil in automatic writing. Sri Aurobindo explained how, he arrived at this achievement. At one time when he thought of practising Yoga seriously, he was looking for some one who could give preliminary practical guidance. He was told there was such a person somewhere in Baroda. This person was not a guru in the normal sense, he looked like a house- holder, was not at all a sannyasi. He was employed in an office, perhaps as a clerk, still he was pursuing some practice of yogic discipline. Sri Aurobindo had an interview with
him, and the first lesson was to this effect: Make your mind quiet, absolutely silent, there should be no thought, no ripple of any mental movement, it has to be absolutely blank. Then you will be able to have your first experience. Usually we are in the habit of saying: 1 think, you think, he thinks, but in point of fact you will observe that you do not think at all-there is nobody who thinks, the thoughts simply come to you when you have made this field of silence within, you will actually see thoughts arriving from outside into that field, your brain is occupied by intruders as it were, and you have the choice either to accept or to reject, entertain or throw them out. You can keep your mind absolutely blank as long as you like. Sri Aurobindo said, he practised this and in three days he made his mind absolutely blank, a zero, no thought, not even a ripple was there -it was a very remarkable experience at that time, quite new to him, such a peace and stillness, a perfect void ! Then one day Sri Aurobindo met his teacher Lele Maharaj and told him that he was doing political work then and the next day he had to deliver a lecture, how was he to do it if he has to continue to be in a blank mind. If I speak, I have to think, I have to choose a subject. What am I to do ? Lele Maharaj answered, "Do one thing, go to the meeting, stand in front of your listeners, do namaskar to the public and keep quiet, wait, see what happens. Don't try to say anything or think of anything, simply remain as a passive instrument in the hands of the Supreme Power ." Sri Aurobindo did as instructed, he stood with folded arms, did namaskar to the public and, within, did pranam to the Supreme. He said: "I was thinking of nothing, awaiting things to happen as a silent witness. Then suddenly I found that something started in me and the tongue began to move, the tongue moved and moved and the lips began to utter words." He delivered in this way a long lecture, and he said he did not exactly know what was spoken through him, there was only a vague impression, but it was a great speech the others said. And from then on all his public speeches came in that way as automatic speeches. Later he explained to us, and showed to us, by example as it were, how the thing was done. It was at a seance; we used to sit together, a few of us, in his company. We sat, made ourselves comfortable, remained quiet and silent and then the thing happened: suddenly when everybody was quiet, still, he began to speak, I said he, but it was not his voice, it was surely somebody else speaking through him. The speaker sometimes announced himself saying he was such and such a person. Sometimes great historical persons also came, as for example, I have described in my Reminiscences, the famous leader of the great French Revolution, Dallton. In a terrible voice he cried out: I am Danton, terror, red terror, etc. Once a great politician of the ancient days, of the Greek times, appeared and started to give lessons on politics. Bankim also appeared once, I have referred to this episode in my book.

   So all this is to tell you that you are surrounded by a world of beings and influences and this visible body that you have, the normal mind active in you, are not all that you can call yours. Even in ordinary life when you think that you are acting, you are speaking, it is not at all true, or only partially true. A part, often a small part of you is involved in your activities. You are like an iceberg -the greater part is submerged, only the top, a very small portion of the whole is visible. This becomes apparent in abnormal occasions, when for example, you are upset off your feet, wild with anger, you utter words that you would never think of uttering, or act in a way absolutely contrary to your nature; all this is because at that time you are "possessed", truly possessed by invisible beings and entities. "Possession", possession by a ghost, is a familiar phenomenon. Hysteria also is a familiar case of possession. Hypnotism, mesmerism, various mediumistic practices are attempted ways and means to cultivate conscious and willed communion with the other world. But these are very crude operations and do not go deep or far enough; besides they may prove positively' dangerous. Such phenomena are explained in many other ways but these are among things which are not dreamt of by the ordinary mentality. Indeed we live in the midst of a world fair. As I have said, all sorts of beings and influences and forces are there jostling within you and outside, and most of the time you are a mere puppet in their hands. It is not however all so miserable for you: as there are adverse beings and forces, so there are good angels and helpful deities available to you. It depends upon you to choose. And you have to choose rightly, that is how Yoga comes in as the saving factor in your life. We say Yoga is the way to be conscious of these invisible things and forces and to bring harmony and order out of the million contending forces in you. Instead of being driven, pushed and pulled in a thousand ways, Yoga shows how to direct them to a single aim, organise them round a single centre. Organise your life, that is the aim, the very central aim. That centre is the Divine in you; the Divine Presence, the Presence of the Mother, your true self, your soul. As I have said, there are very many forces and movements in you and without you that drag you in conflicting directions, you have to marshal them, direct them towards one goal, organise your being, your self, rather your selves, for you are not one self but many selves; you are not one person, but many persons. All of them have to be comprehended, coordinated, and finally that is the way to happiness -to true happiness: If happiness and contentment in life is life's purpose, then there is no other way than that of harmonising your personalities. Mother was always speaking of this necessity of rounding up, centering or integrating your personality, the only way of securing a fruitful, purposeful, fulfilled life. Indeed Yoga means literally joining together, joining all the discordant, parts of your being, all the quarrelling personalities lodged in you in one single harmonious entity -your divine soul. It is difficult, the process: the path of yoga starts with purification, which involves strenuousness, as tapasya, but that is the basis. However, as I have said, you are not alone on the path, the help is there; apart from the helpful persons  and forces accompanying you there is the supreme unfailing , help from the Mother. The Divine came to us in the material body to help us. She has withdrawn, taken away the
     body outwardly, but the help She has left with us is there; almost in the same way as before.

        In this age, the saints say, the Divine is near to us, quite near. When we were young we were told that we have entered into Kali age, the age of darkness, of darkness and smallness, that is to say, human beings are small, small and weak in the body and in the inner make-up. But the Divine took pity on us and to be with us became himself small and perhaps apparently weak also (Vamana) to be human with us. In other ages, even in the Satya Yuga, the age of Truth, God, the Divine was very far from earth, away and alooffrom the material universe (which was Illusion, Maya). Therefore in those days to reach the Divine, to attain nearness to God, one had to rise and mount on and on almost endlessly, strenuously. It needed tremendous, arduous labour, it was the age of tapasya, one had to be  tapasvi to find God and reach him. But now it is different.

God has come down to us and lodged himself in the material body. He continues to be in the earth atmosphere, but not very far from the material. In our childhood we used to hear that in Kali the practice of religion or spirituality has been made easy by the Divine Grace in view of man's frailty. In Kali man is now incapable of austerity, so, at present simply to utter God's name is sufficient to bring salvation. So I was saying, the Divine help is at our door: the Divine himself is there in person. Only you have to be sincere and earnest about it, you have to extend your arms, extend your.