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Sri Aurobindo Center
of Los Angeles
The Quest
February 2022
Theme - Emotions
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- Events & Activities
- Introduction
- The Emotional Being
- Is Emotion always a Vital movement?
- The Godward Emotion
- Radha’s Prayer
- Inspiring Pilgrims of the Divine
- Sadhana of the Body
- Empowering Lines from Savitri
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Events & Activities Home
Each day of February from dawn to dawn was a chant of "Ma", rising to a crescendo on Her Birthday celebration on 20th Feb, which was celebrated in person after two years and well attended with adults and children and their offerings of readings, song, and chants. The reminiscences of personal interaction with the incarnate Divine particularly captivated the heart with awe, drawing us into Her orb with an irresistible pull.
There was intense activity at the Center that included garden work, preparation for kitchen renovation, and a new driveway and walkway. Despite the long labor involved in these projects, devotees drove from afar fully committed to the project. The commitment revealed also the secret truth that work done in the spirit of offering to the Divine is both spiritually and physically reinvigorating. Devotees regularly continue to offer their work in the upkeep of the Center. We also hosted devotees for overnight stays.
The thrice-weekly gatherings of "Collective Sadhana" not only remind, but also secretly propel us towards the Divine through the power of the words of the Mother and Sri Aurobindo. There is a steady growth of an aspiration that " Our life ought to be governed by the Love for Truth and the thirst for Light”.
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Introduction Home
Dear Fellow Seekers,
This month's offering is on, "Emotions". In Integral Yoga, the emotions are not to be stifled; the emotional center is very close to the heart center, the starting point in this path. We barely know ourselves, emotion is one of the ways the unknown, which is the larger part in us, speaks. Emotions carry rich insights about ourselves, clues for our progress, and directions that we should take. Hence emotions should not be ignored, very often the negative emotions or what we label as negative, carry the exact direction that we should do for our progress, for example, fear tells us to surrender, anger tells us to love and jealousy tells us to be unselfish.
The external events or people who trigger an emotional reaction are not really as significant as the reaction itself. Just as the waves at the surface are caused by events deep under the water, emotions are often fashioned by our habits, social conditioning, or some forgotten events lying in an obscure part of us. The unresolved, unprocessed experiences remain within us, feeding on our energies, controlling and limiting our lives. When emotions are suppressed they express themselves in our personalities and health, becoming serious obstacles in our path to completeness. But there are not only emotions governed by the vital center, there are psychic emotions too that govern the movements of aspiration and self-giving in us. The vital emotions cause wastage of time and energy whereas the psychic ones help us on the way.
Earlier religion and morality were the methods by which emotions were channelized and controlled, in the current age creative endeavors are means of channeling the emotions. The higher emotions are to be nurtured, whereas the vital emotions are to be refined and transformed so that emotions find their right place in our nature. Careful introspection, meditation, prayer, and faith in spiritual destiny help to work through the maze of emotions.
Our team has scanned through the work of the Mother and Sri Aurobindo to find precious information about emotions. May you find something valuable in our offering.
Wish you all patience to work on yourselves, and the peace in progress that you will achieve through it.
Wish you all a very happy reading,
From the Quest team.
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All are invited to join us for the following virtual events taking place via Zoom video and teleconferencing calls.
Aspiration for the Divine – Tuesdays, 7:00 pm - 8:30 pm Pacific Time
Savitri Reading - Thursdays, 7:00 pm - 8:30 pm Pacific Time
Readings from The Mother by Sri Aurobindo - Saturdays,
4:30 pm- 6:00 pm Pacific Time
Click here for the Zoom Meeting details.
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The emotional being is itself a part of the vital.
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The heart is the centre of the emotional being and the emotions are vital movements. When the heart is purified, the vital emotions change into psychic feelings or else psychicised vital movements.
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The heart is part of the vital — it has to be controlled in the same way as the rest, by rejection of the wrong movements, by acceptance of the true psychic surrender which prevents all demand and clamour, by calling in the higher light and knowledge. It is not usually however the heart that bothers about mental questions and the answer to them.
Sri Aurobindo, CWSA Volume 28, Page 193
There are four parts of the vital being — first, the mental vital which gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations and other move ments of the vital being; the emotional vital which is the seat of various feelings such as love, joy, sorrow, hatred, and the rest; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambition, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital energies; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds — and a numberless host of other things. Their respective seats are (1) the region from the throat to the heart, (2) the heart (it is a double centre, belonging in front to the emotional and vital and behind to the psychic), (3) from the heart to the navel, (4) below the navel.
Sri Aurobindo CWSA, Volume 28, Page 187
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Is Emotion always a Vital movement?
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Question: Is an emotion always a vital movement?
The Mother: It depends on the emotion and it also depends on what you call an emotion. For example, there is a state where, if you find yourself in the presence of a very precise, very clear psychic movement, a distinctly psychic movement — this happens quite often — the emotion is so powerful that tears come to your eyes. You are not sad, you are not happy, neither one nor the other; it doesn’t correspond to any particular feeling, but it is an intensity of emotion which comes from something that is clearly, precisely psychic. It may be in yourself, but it is even more often in someone else. When you are in contact with an act, a movement, a manifestation which belongs to the psychic, then, all of a sudden, the eyes are filled with tears. If you call that an emotion... obviously it is an emotion. But usually, it comes from one thing: the physical being has a not very conscious but very intense longing for a contact with the psychic life. It feels poor, destitute, isolated and abandoned when it is not in contact with the psychic being. Not one physical being in a million is aware of this. But this kind of impression of being lost, left hanging, without protection, without support, of lacking something and not knowing what it is, something you don’t understand but which you lack, an emptiness somewhere: well, this comes more often than one thinks — people have no idea what it is. But then, when for some reason or other this consciousness suddenly comes into contact with a clearly psychic phenomenon, with psychic forces, psychic vibrations, the feeling is so strong, so strong that certainly, most often, the body can hardly hold it. It is like a joy that is too great, that overflows on all sides, that you can’t contain, can’t hold in yourself. It is like that. There is suddenly a sort of revelation, not very conscious, not clearly expressed, the revelation of... this is it, this is what I must have. And it is so powerful, so powerful that it gives you an emotion, which is made up of so many things that you can hardly say what it is. These are emotions that are not vital.
Vital emotions are of an altogether different nature — they are very clear, very precise, you can express them very distinctly; they are violent, they usually fill you with an intensity a restlessness, sometimes a great satisfaction. And then the opposite comes with the same force. And so people, many people think — we have mentioned this several times already — some people imagine they experience love only when it is like that, when love is in the vital, when it comes with all the movements of the vital, all this intensity, this violence, this precision, this glamour, this brightness. And when that is absent they say, “Oh, this is not love.”
And yet that is exactly how love gets distorted: already it is no longer love, it is beginning to be passion. And this is an almost universal error among human beings.
Some people are full of a very pure, very high, very selfless psychic love and yet they know nothing about it and think they are cold, dry and without love because this admixture of vital vibration is absent. For them love begins and ends with this vibration.
And as it is something highly unstable which has movements and reactions and violences of all kinds, in depression as in satisfaction, love is something very ephemeral for these people: they have minutes of love in their lives. It may last a few hours and then it becomes dull and flat again and they imagine that love has deserted them.
As I said, some people are quite beyond that, they have been able to control it in such a way that it does not get mixed up with anything else; they have in themselves this psychic love which is full of self-forgetfulness, of self-giving, compassion, generosity, nobility of life, and is a great power of identification. So most of these people think they are cold or indifferent — they are very nice people, you see, but they do not love — and sometimes they themselves do not know. I have known people who thought they had no love because they didn’t have this vital vibration. Usually, when people speak of emotions, they are speaking of vital emotions. But there is another kind of emotion which is of an infinitely higher order and doesn’t express itself in the same way, which has just as much intensity, but an intensity that is under control, contained, condensed, concentrated, and is an extraordinary dynamic power.
True love can achieve extraordinary things, but it is rare. All kinds of miracles can be done out of love for the person one loves — not for everyone, but for the people or the person one loves. But it has to be a love free from all vital mixture, an absolutely pure and selfless love which demands nothing in return, which expects nothing in return.
30 January 1951
CWM Volume 15, Page 322
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The Godward Emotions
Home
The principle of Yoga is to turn Godward all or any of the powers of the human consciousness so that through that activity of the being there may be contact, relation, union. In the Yoga of Bhakti it is the emotional nature that is made the instrument. Its main principle is to adopt some human relation between man and the Divine Being by which through the ever intenser flowing of the heart’s emotions towards him the human soul may at last be wedded to and grow one with him in a passion of divine Love. It is not ultimately the pure peace of oneness or the power and desireless will of oneness, but the ecstatic joy of union which the devotee seeks by his Yoga. Every feeling that can make the heart ready for this ecstasy the Yoga admits; everything that detracts from it must increasingly drop away as the strong union of love becomes closer and more perfect.
Sri Aurobindo, CWSA Volume 23, Page 561
It is no part of this Yoga to dry up the heart; but the emotions must be turned towards the Divine. There may be short periods in which the heart is quiescent, turned away from the ordinary feelings and waiting for the inflow from above; but such states are not states of dryness but of silence and peace. The heart in this Yoga should in fact be the main centre of concentration until the consciousness rises above.
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Emotion is a good element in Yoga; but emotional desire becomes easily a cause of perturbation and an obstacle.
Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering.
Not to kill emotion, but to turn it towards the Divine is the right way of the Yoga.
But it must become pure, founded upon spiritual peace and joy, capable of being transmuted into Ananda. Equality and calm in the mind and vital parts, an intense psychic emotion in the heart can perfectly go together.
Awake by your aspiration the psychic fire in the heart that burns steadily towards the Divine — that is the one way to liberate and fulfil the emotional nature.
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Emotion is necessary in the Yoga and it is only the excessive emotional sensitiveness which makes one enter into despondency over small things that has to be overcome. The very basis of this Yoga is bhakti and if one kills one’s emotional being there can be no bhakti. So there can be no possibility of emotion being excluded from the Yoga.
Sri Aurobindo, CWSA Volume 29, Page 350
It is quite true that by going above one can get out of all problems, for they no longer exist, but the problems are there below and it is difficult to be always above with so much unsolved and calling for solution. But just as one can go high above, so one can go deep within and it is this going deep within that is needed. What happened was at the surface of the emotional being and if one simply stays there the difficulties of the emotional can come, but what has to be done is not to stay on the surface but go deep within. For the psychic is there behind the emotional surface, deep behind the heart centre. Once one reaches it, these things can no longer touch; what will be there is the inner peace and happiness, the untroubled aspiration, the presence or nearness of the Mother.
Sri Aurobindo, CWSA Volume 29, Page 351
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O Thou whom at first sight I knew for the Lord of my being and my God, receive my offering.
Thine are all my thoughts, all my emotions, all the sentiments of my heart, all my sensations, all the movements of my life, each cell of my body, each drop of my blood. I am absolutely and altogether Thine, Thine without reserve. What Thou wilt of me, that I shall be. Whether Thou choosest for me life or death, happiness or sorrow, pleasure or suffering, all that comes to me from Thee will be welcome. Each one of Thy gifts will be always for me a gift divine bringing with it the supreme Felicity.
13 January 1932
The Mother, CWM Volume 15, Page 210
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Inspiring Pilgrims of the Divine
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Champaklal
( 2nd February 1903 – 9th May 1992)
Last month we witnessed a unique date 2-2-22; it was the 119th birth anniversary of Champaklal. The date was symbolic, representing his unvarying, singular concentration on the service to the Mother and Sri Aurobindo.
Champaklal Ji, or the Mother’s Champak Maharaj for his friend Nirodbaran, Faithful Child of the Mother and Sri Aurobindo, also called as Dadaji in the latter part of his life, had a single aim in his life, which was to serve selflessly the Mother and Sri Aurobindo. His life, his books, works of art, thoughts, action, speech as well as his silence - all were a reflection of that goal.
Champaklalji’s life can be viewed under four phases: the life before Pondicherry, the phase till Sri Aurobindo’s physical withdrawal in 1950, the period till the Mother’s physical withdrawal in 1973, and the life thereafter till 1992. His early life was a preparation for the years to come. He was born in a Brahmin family in Patan, Gujarat on 2nd February 1903. Ahead of his times in India, though being a boy, he assisted his mother in the daily chores of life, a skill that was much useful in his years with Sri Aurobindo and the Mother. His father was an orthodox man of Hindu values but did not believe in imposing strict discipline on his children, rather giving them the freedom to develop their personalities. Champaklalji’s formal education came to an end in Grade 5; he found the school stifling, though he did not stop learning throughout his life. When he was about 15, he joined a semi- residential school founded by his mother’s maternal uncle, Manipal Dave, a noted educationalist. This institution was run on the lines of ancient Gurukul system of India where the students would reside along with their teachers and take up various household activities for practical training apart from textual education.
Then he came across Sri Ramkrishna Kathamrita or the Gospel of Sri Ramkrishna, which had a seminal influence on his life. The idea of pure spiritual life, spent at the service of a Divine Personality captured his imagination and aspiration after reading the book. At 17 he met a disciple of Sri Aurobindo, who ran a center in Gujarat, which he joined. Though by his admission he did not know what yoga was, a new chapter of his life started. He started meditating, and slowly the desire to meet Sri Aurobindo intensified. Soon his aspiration was to be fulfilled in April 1921. He met his Babuji, as he addressed Sri Aurobindo then, meaning both father and a respected man. As he lay prostrated at Sri Aurobindo’s feet during their first meeting, tears streamed from his eyes. Incidentally, Champaklalji first met Sri Aurobindo at the very stairs where the Mother had met him first in 1914. At the end of that trip, Sri Aurobindo told him, "Whenever you meet with a difficulty, remember me”, an attitude that stayed with him. Later, when Paul Richard visited their center at Gujarat, he taught Champaklalji to maintain a diary to note down his dreams and experiences in sleep, a habit that proved to be much fruitful later on. In 1923, Sri Aurobindo asked Punamchand, the center head who was visiting Pondicherry, to take Champaklal along with him. From 1923 till 1973 for the next five decades, his life would be a physical offering to the Mother and Sri Aurobindo.
Champaklalji was one of the few early ones, though he asserted that he was the first one, to call the Mother as the Mother in Sri Aurobindo’s circle. He took up the work of washing Sri Aurobindo’s dhoti. Service as a part of sadhana in the sphere of Integral Yoga started with him; before that there were paid helpers to do such works. He was trained by the Mother, who identified him as the boy who will do a lot of work for Them, just as she identified Pavitra, another Divine worker. Champaklalji assisted the Mother in her personal work and soon was the personal attendant of Sri Aurobindo. He worked tirelessly with few hours of sleep, at times he would fall asleep keeping his head on the Mother’s lap, in general, he received all the necessary energy from the Mother. After Sri Aurobindo’s accident in 1938, for the next 12 years, he along with Nirodbaran and four others were engaged exclusively at the service of Sri Aurobindo.
While service was his first love, he also loved painting and despite his long and tight schedule with Them, he developed a hand in painting. His highest accomplishments in this field were the Red and the White lotus painting offering that he made on his birthday in 1940. He was fortunate to view something truly rare, Sri Aurobindo wrote the significance of the White Lotus as:
Aditi
The Divine Mother
and signed, while the Mother wrote the significance of the Red Lotus:
The Avatar
Sri Aurobindo
It was indeed a birthday blessing for Champaklalji to witness this special event when They revealed Themselves in plain daylight. He also offered his artistic faculties in making birthday cards. After finishing his daily work, instead of some well-earned rest, he spent his time making beautiful birthday cards for the devotees, which earned him the title “Master of Cards” from the Mother. His goal was to offer the devotees something tangible from the Mother and Sri Aurobindo, which they can retain as a living memory.
He was prone to anger, but also simple and childlike, after the wave had passed he would apologize sincerely or shower his affection depending on the person. We see his correspondence with Sri Aurobindo, in 1936 about his persistent anger. He worked sincerely on himself, and much later after the Mother’s physical withdrawal, he took a prolonged vow of silence which incapacitated his vocal cords and he ultimately lost his capacity of speech. This impairment did not dampen his happy and simple spirit in any way.
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We can also see from his correspondence, where he is besieged by doubt and confusion. These letters are for us, to learn that if a great and fortunate soul like him had to face such difficulties we should treat ourselves and others with more kindness. Just to cite one example about the heights of Champaklalji, in 1926 the Mother told him that They aimed to bring down four Divine beings in this world, and the being that corresponded to Champaklal represented aspiration.
He was an archivist and a curator. He noted down innumerable small incidents that help us to know about the relationship between the Mother and Sri Aurobindo, the sacrifices that the Mother made for the sake of her children at the Ashram, Champkal’s own relationship with the Mother, and finally glimpses of the Ashram life. Later these observations and notes were compiled and published under the titles ``Champaklal Speaks” and, “Champaklal’s Treasures”. He collected various personal objects of Sri Aurobindo and the Mother from used soap bits, match sticks, mosquito coil ash, to the sacred relics of Sri Aurobindo, so much so that now a small museum, Sri Smriti, has been made to preserve those precious and spiritually charged objects in the Sri Aurobindo Ashram. It is also because of his aspiration and effort that we have the precious footprint of Sri Aurobindo.
After Sri Aurobindo’s physical withdrawal, from 1950 to 1973, he served the Mother as one of her personal attendants, at times he worked tirelessly, especially in the days of the 70s. Despite his long hours, he managed time to experiment and create beautiful forms with marbling.
After the Mother’s physical withdrawal in 1973, for the first time in 50 years, his schedule was not physically governed by Them. For the first few months, he visited the Mother’s room, arranging the objects there, but slowly he turned his gaze to the world. He started visiting places, starting from the Himalayas, a place that he liked much, and then slowly to different centers in and outside India, centers in North America, the United Kingdom, Europe, and places in East Asia, meeting devotees, pouring his love on them, sharing the joy that he carried within him. Champaklalji thankfully, noted down some of his visions and dreams in this period, later to be published as “Visions of Champaklal”. Primarily these visions tell us how the Supramental work continued after the physical departure of the Mother. Owing to the economy of space, we reproduce a single vision here.
Annihilation of Evil
It was the night of 23.11.76, the day just before 24th November, the Golden Jubilee Day of the great Descent of the Overmind Godhead into the Yoga-perfected body of Sri Aurobindo.
At 1.30 a.m. I came back from our terrace and as usual was lying near Sri Aurobindo's bed. After a time, I saw someone with a huge body sitting on the floor beside the bed. The figure was very strange and not at all clear. It only appeared that somebody was sitting there and nothing more.
His mouth was emitting clouds of smoke, as profusely as the chimneys of big mills do and the strange thing about the smoke was that instead of going upward it was diffusing itself all around and creating uneasiness and disgust. I even began to feel that it was not Sri Aurobindo's room, but some other place altogether.
Normally, whenever I see smoke rising from incense or even from the chimney of our dispensary, I find it a beautiful thing to look at; but this smoke emitted by that vague figure was felt as evil, positively evil. For, although I have called it smoke, it was not exactly that, but something quite different for which I have no name. The only thing I can say about it is that it merely appeared somewhat like smoke, and as it entered into the atmosphere it caused restlessness and uneasiness.
Then suddenly I saw that a still bigger person was there, sitting just near that huge and hideous figure. I felt his presence but could not recognise him. Certainly he was neither distasteful nor ominously weird. I saw that this new great person was emitting huge quantities of bright golden flames from his mouth which spread all around. As a result, all the smoke which I have spoken of and the atmosphere created by that evil-looking vague figure were completely annihilated. The process of this annihilation is indescribable, but it looked like an experiment which a scientist conducts in his laboratory with various substances, or like a mixture that a doctor's compounder systematically prepares with several medicines. All that went on was something beyond imagination but all the same it was very interesting.
When the whole process was over, the atmosphere became full not only of peace and joy but also of something more which is beyond the power of words to describe.
What was really wonderful was the fact that although the whole atmosphere was filled with flames, everything in it was cooling and soothing in the extreme. It was a glorious sight to see. The person who was pouring out flames from his mouth appeared now to be himself made of those golden flames and that golden light. It was astonishing to find that though appearing formless this person was felt as somebody who was there. What happened to the hideous vague figure that emitted smoke I could not make out. During this vision I thought I was awake, but when the scene ended I felt that I was only half-awake. I have called it 'not a dream', because it started with my eyes quite open.
As earlier described, he had lost his ability of speech, later owing to other ailments he was bedridden, but he continued to receive streams of visitors eager to meet this simple, loving soul. Even in those times with the help of his assistants, he drafted a few books that added to the rich literature on the Mother and Sri Aurobindo. Though at times he was in pain, no one heard a single complaint from him. When his long-standing friend and comrade Nirodbaran was worried for his health, he heard Sri Aurobindo’s voice, “I am waiting for him. He will come straight to me”. That was it, just as Sri Aurobindo called him in 1923 to Pondicherry, once again on 9th May 1992, he was called again by his Guru to his Divine abode, leaving behind a life of selfless service.
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Sadhana of the Body
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The perfection of the body, as great a perfection as we can bring about by the means at our disposal, must be the ultimate aim of physical culture. Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. If our seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis, the body is the instrument which we have to use.
Sri Aurobindo, CWSA Volume 13, Page 521
One direction in which our consciousness must grow is an increasing hold from within or from above on the body and its powers and its more conscious response to the higher parts of our being. The mind pre-eminently is man; he is a mental being and his human perfection grows the more he fulfils the description of the Upanishad, a mental being, Purusha, leader of the life and the body. If the mind can take up and control the instincts and automatisms of the life-energy and the subtle physical consciousness and the body, if it can enter into them, consciously use and, as we may say, fully mentalise their instinctive or spontaneous action, the perfection of these energies, their action too becomes more conscious and more aware of itself and more perfect.
Sri Aurobindo, CWSA Volume 13, Page 530
The opportunity for these contrary forces is given when the sadhak descends in the inevitable course of the sadhana from the mental or the higher vital plane to the physical consciousness. Always this is accompanied by a fading of the first deep experiences and a descent to the neutral obscure inertia which is the bed-rock of the unredeemed physical nature. It is there that the Light, the Power, the Ananda of the Divine has to descend and transform everything, driving away for ever all obscurity and all inertia and establishing the radiant Energy, the perfect Light and the unchanging Bliss.
Sri Aurobindo, CWSA Volume 31, Page 785
In fact the physical being has a simplicity and even a goodwill (which is not always very enlightened, far from it), but still a simplicity and goodwill which puts it in a closer relation with the psychic than the passions of the vital and the pretensions of the mind.
The Mother, CWM Volume 6, Page 6
Illness in Yoga
Cause of Illness
The human body has always been in the habit of answering to whatever forces chose to lay hands on it and illness is the price it pays for its inertia and ignorance. It has to learn to answer to the one Force alone, but that is not easy for it to learn.
Sri Aurobindo, CWSA Volume 31, Page 570
Removal of Illness by Detachment and Conscious Rejection
What I meant was that the body consciousness through old habit of consciousness admits the force of illness and goes through the experiences which are associated with it—e.g., congestion of phlegm in the chest and feeling of suffocation or difficulty of breathing, etc. To get rid of that one must awaken a will and consciousness in the body itself that refuses to allow these things to impose themselves upon it. But to get that, still more to get it completely is difficult. One step towards it is to get the inner consciousness separate from the body—to feel that it is not you who are ill, but it is only something taking place in the body and affecting your consciousness. It is then possible to see this separate body consciousness, what it feels, what are its reactions to things, how it works. One can then act on it to change its consciousness and reactions.
Sri Aurobindo, CWSA Volume 31, Page 564
Health: not to be preoccupied with it, but to leave it to the Divine.
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Think less of yourself and your health.
Surely you will become stronger.
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If you are ill, your illness is looked after with so much anxiety and fear, you are given so much care that you forget to take help from the One who can help you and you fall into a vicious circle and take a morbid interest in your illness.
The Mother, CWM Volume 15, Page 143
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Empowering Lines from Savitri
In the kingdom of the lotus of the heart
Love chanting its pure hymeneal hymn
Made life and body mirrors of sacred joy
And all the emotions gave themselves to God.
Savitri, Page 529,
Book 7: The Book of Yoga,
Canto 5: The Finding of the Soul
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Altar at The Sri Aurobindo Center of Los Angeles
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A Collective Offering by the Sri Aurobindo Center of Los Angeles.
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