Open main menu


Widen your consciousness to the dimension of the earth and you will have a place for everything.
(The Mother, 20 September 1971)<ref>The Mother. (2003). Aims and principles. In Words of the mother I.</ref>
Those who are capable of extending the consciousness as wide as the world, become the world; but those who are shut up in their little bodies and limited feelings stop at those limits; their bodies and their petty feelings are to them their whole self.
(The Mother, 5 May 1929)<ref>The Mother. (2002). 5 May 1929. In Questions and answers (1929-1931).</ref>
To become capable of receiving and bearing the light of the Truth, the mind must be made strong, wide and supple..
(The Mother, 17 December 1966)<ref>The Mother. (2003). Other subjects. In On education.</ref> 
==== Enrichment of Faculties ====
Widen your consciousness and your memory will increase.
(The Mother, 16 September 1953)<ref>The Mother. (1998). 16 September 1953. In Questions and answers 1953.</ref>
Outside the mental memory, which is something defective, there are states of consciousness. Each state of consciousness in which one happen to be registers the phenomena of that moment, whatever they may be. If your consciousness remain limpid, wide and strong, you can at any moment whatsoever, by concentrating, call into the active consciousness what you did, thought, saw, observed at any time before; all this you can remember by bringing up in yourself the same state of consciousness. And that, that is never for gotten. You could live a thousand years and you would remember it. Consequently, if you don't want to forget, it must be your consciousness which remembers and not your mental memory. Your mental memory will perforce be wiped out, get blurred, and new things will take the place of the old ones. But things of which you are conscious you do not forget. You have only to bring up the same state of consciousness again.(The Mother, 10 February 1954)<ref>The Mother. (2003). 10 February 1954. In Questions and answers 1954.</ref>
Joy of being, delight of realisation by knowledge, rapture of possession by will and power or creative force, ecstasy of union in love and joy are the highest terms of expanding life because they are the essence of existence itself in its hidden roots as on its yet unseen heights.<ref>Sri Aurobindo. (2005). The sevenfold chord of being. In The life divine I.</ref>
This growth of the conscious being, an expansion, an increasing self-expression, a more and more harmonised development of his constituent members is the whole meaning and all the pith of human existence. It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body.
<ref>Sri Aurobindo. (1999). Self-surrender in works - the way of the gita. In synthesis of yoga I.</ref>
It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence.
<ref>Sri Aurobindo. (1999). The ascent of the sacrifice II. In The synthesis of yoga I.</ref>
So far as we really succeed in living for others, it is done by an inner spiritual force of love and sympathy; but the power and field of effectuality of this force in us are small, the psychic movement that prompts it is incomplete, its action often ignorant because there is contact of mind and heart but our being does not embrace the being of others as ourselves. An external unity with others must always be an outward joining and association of external lives with a minor inner result; the mind and heart attach their movements to this common life and the beings whom we meet there; but the common external life remains the foundation,—the inward constructed unity, or so much of it as can persist in spite of mutual ignorance and discordant egoisms, conflict of minds, conflict of hearts, conflict of vital temperaments, conflict of interests, is a partial and insecure superstructure. The spiritual consciousness, the spiritual life reverses this principle of building; it bases its action in the collective life upon an inner experience and inclusion of others in our own being, an inner sense and reality of oneness. The spiritual individual acts out of that sense of oneness which gives him immediate and direct perception of the demand of self on other self, the need of the life, the good, the work of love and sympathy that can truly be done. A realisation of spiritual unity, a dynamisation of the intimate consciousness of one-being, of one self in all beings, can alone found and govern by its truth the action of the divine life.
<ref>Sri Aurobindo. (2005). The divine life. In The life divine II.</ref>
This action of elevation and expansion is not confined to an utmost possible largeness in the essential play of the new principle itself; it includes a taking up of that which is lower into the higher values: the divine or spiritual life will not only assume into itself the mental, vital, physical life transformed and spiritualised, but it will give them a much wider and fuller play than was open to them so long as they were living on their own level. Our mental, physical, vital existence need not be destroyed by our self-exceeding, nor are they lessened and impaired by being spiritualised; they can and do become much richer, greater, more powerful and more perfect: in their divine change they break into possibilities which in their unspiritualised condition could not be practicable or imaginable.
<ref>Sri Aurobindo. (2005). Out of the sevenfold ignorance towards the sevenfold knowledge. In The life divine II.</ref>
It is the pressure of the mind-world which evolves and develops mind here and helps us to find a leverage for our mental self-uplifting and expansion, so that we may hope to enlarge continually our self of intelligence and even to break the prison walls of our matter-bound physical mentality. It is the pressure of the supramental and spiritual worlds which is preparing to develop here the manifest power of the spirit and by it open our being on the physical plane into the freedom and infinity of the super conscient Divine; that contact, that pressure can alone liberate from the apparent Inconscience, which was our starting-point, the all-conscient Godhead concealed in us.
<ref>Sri Aurobindo. (2005). The order of the worlds. In The life divine II.</ref>
== How to Expand or Widen? ==