classes ::: chapter, Sri_Aurobindo_or_the_Adventure_of_Consciousness, Satprem, Integral_Yoga,
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object:1.10 - The Revolutionary Yogi
book class:Sri Aurobindo or the Adventure of Consciousness
author class:Satprem
subject class:Integral Yoga

Such are the mental, vital, physical and psychic discoveries that Sri Aurobindo pursued alone, step by step, between the ages of twenty and thirty, simply by following the thread of consciousness. The remarkable thing is that he practiced yoga in circumstances and places where one would usually not do yoga: while giving his lectures in French or English at the State College of Baroda, during his work at the court of the Maharaja, and more and more in the midst of his secret revolutionary activities. The hours of the night that were not devoted to studying his mother tongue or Sanskrit or to political work were spent writing poetry. "Aurobindo had the habit of writing poetry till late into the night," his Bengali teacher recalls, "and consequently he did not get up very early in the morning. . . . He would concentrate for a minute before starting, then the poetry would flow from his pen like a stream." From writing poetry, Sri Aurobindo would pass to his experimental sleep. In 1901, at the age of twenty-nine, he married Mrinalini Devi and tried to share his spiritual life with her. I am experiencing all the signs and symptoms, he wrote to her in a letter found in the archives of the British police. I should like to take you with me along this path. But Mrinalini did not understand him, and Sri Aurobindo would remain alone. We could search Sri Aurobindo's life in vain for those moving or miraculous anecdotes that adorn the lives of great sages and mystics, in vain for sensational yogic methods;
everything seemed so ordinary, apparently, that nothing attracted one's attention, just as in life itself. Perhaps he had found more miracles in the ordinary than in the extraordinary: With me all is different, all is uncommon, he wrote in a letter to Mrinalini. All is deep and strange to the eyes that see.103 And perhaps that is what he wants us to discover through his example, his work, his yoga all those unknown riches beneath the ordinary crust. Our lives [are] a deeper mystery than we 103

Savitri, 28:64

have dreamed.104 If we only knew how hollow our so-called miracles are, without breadth, like a magic show for adults the moment we have two cents' worth of knowledge we can see how it is made! and how simple the Truth is compared to all that supernatural imagery. As he progressed in his yoga, Sri Aurobindo left all the imagery for what he called spiritual realism,105 not because he disliked pretty images
he, the poet! but because he saw that these images would be prettier still if they were to assume a physical reality upon the earth, if the supraphysical were to become our normal physical, visible to the naked eye. This naturalization of the beyond, and the calm mastery of life, that Sri Aurobindo achieved were possible only because he never separated the two worlds: My own life and my yoga have always been since my coming to India both this-worldly and other-worldly without any exclusiveness on either side, he wrote in a letter to a disciple. All human interests are, I suppose, this-worldly and most of them have entered into my mental field and some, like politics, into my life, but at the same time, since I set foot on the Apollo Bunder in Bombay, I
began to have spiritual experiences, but these were not divorced from this world but had an inner and infinite bearing on it, such as a feeling of the Infinite pervading material space and the Immanent inhabiting material objects and bodies. At the same time I found myself entering supraphysical worlds and planes with influences and an effect from them upon the material plane, so I could make no sharp divorce or irreconcilable opposition between what I have called the two ends of existence and all that lies between them. For me all is Brahman and I find the Divine everywhere.106

The Problem of Action It is first in his revolutionary activities that we find Sri Aurobindo's spiritual realism. A program had soon been drawn up, consisting of four points: to awaken India to the concept of independence, for which newspaper articles and political speeches would suffice; to keep 104

Savitri, 28:169
The Human Cycle, 301
On Himself, 26:98

people's minds in a state of constant rebellion at the turn of the century Sri Aurobindo was certainly one of the first, with another of India's great heroes, Tilak, to speak of total liberation, passive resistance, and noncooperation (Gandhi would not come on the Indian political scene until fifteen years later); to transform the Indian Congress party and its timid demands into an extremist movement unambiguously promoting the ideal of complete independence; and finally to secretly prepare an armed insurrection.
With his younger brother, Barin, he began to organize guerrilla groups in Bengal under the cover of athletic or cultural programs; he even sent an emissary to Europe, at his own expense, to learn how to make bombs. When Sri Aurobindo declared, I am neither an impotent moralist nor a weak pacifist,107 he meant every word of it. He had studied enough French history, as well as the Italian and American revolutions, to know that sometimes armed revolt can be justified;
neither Joan of Arc nor Mazzini nor Washington were apostles of "nonviolence." In 1920, when Gandhi's son went to visit him in Pondicherry to discuss nonviolence, Sri Aurobindo answered with this simple, and still applicable, question: "What would you do if tomorrow the Northern Frontiers were overrun?" Twenty years later,
in 1940, Sri Aurobindo and Mother publicly took the side of the Allies, while Gandhi, undoubtedly in an outburst of praiseworthy feelings, sent an open letter to the British people urging them not to take up arms against Hitler and to use only "spiritual force" instead. It would therefore be appropriate to explain Sri Aurobindo's spiritual position with regard to violent action.
War and destruction, he wrote, are not only a universal principle of our life here in its purely material aspects, but also of our mental and moral existence. It is self-evident that in the actual life of man intellectual, social, political, moral, we can make no real step forward without a struggle, a battle between what exists and lives and what seeks to exist and live and between all that stands behind either. It is impossible, at least as men and things are, to advance, to grow, to fulfill and still to observe really and utterly that principle of harmlessness which is yet placed before us as the highest and best law 107

On Himself, 26:22

of conduct. We will use only soul-force and never destroy by war or any even defensive employment of physical violence? Good, though until soul-force is effective, the Asuric force in men and nations tramples down, breaks, slaughters, burns, pollutes, as we see it doing today, but then at its ease and unhindered, and you have perhaps caused as much destruction of life by your abstinence as others by resort to violence. . . . It is not enough that our own hands should remain clean and our souls unstained for the law of strife and destruction to die out of the world; that which is its root must first disappear out of humanity [our emphasis]. Much less will mere immobility and inertia unwilling to use or incapable of using any kind of resistance to evil, abrogate the law; inertia, tamas, indeed, injures much more than can the [dynamic] rajasic principle of strife which at least creates more than it destroys. Therefore, so far as the problem of the individual's action goes, his abstention from strife and its inevitable concomitant destruction in their more gross and physical form may help his own moral being, but it leaves the Slayer of creatures unabolished.108
The whole evolution of Sri Aurobindo's thought and of his practical attitude toward war, from his underground activity in Bengal to his retreat in Pondicherry in 1910, revolves around the question of methods: how to strike most effectively at this "Slayer of creatures,"
"the Eater," as the Vedic rishis called it. And from the independence of India, Sri Aurobindo went on to the independence of the world.
Indeed, as he advanced in his yoga, he became increasingly aware,
through experience, that hidden forces are not only behind our personal psychological disorders, but behind the world disorders as well everything comes from somewhere else, as we have said and that if our abstaining leaves the Slayer of creatures standing, our wars do not destroy it either, although in practice it may still be necessary for us to soil our hands in wars. In the very midst of the First World War, Sri Aurobindo observed with prophetic force: The defeat of Germany may well lead to a new incarnation of it, perhaps in some other race or empire, and the whole battle would then have to be fought over again. So long as the old gods are alive, the breaking or 108

Essays on the Gita, 55

depression of the body which they animate is a small matter, for they know well how to transmigrate. Germany overthrew the Napoleonic spirit in France in 1813 and broke the remnants of her European leadership in 1870; the same Germany became the incarnation of that which it had overthrown. The phenomenon is easily capable of renewal on a more formidable scale.7 We now know that the old gods are capable of transmigrating. Seeing all the years of nonviolence ending in the terrible violence that marked the partition of India in 1947, Gandhi himself said with a touch of sadness just before his death, "The attitude of violence we have secretly harbored comes back on us, and we fly at each other's throats when the question of distribution of power arises. . . . Now that the yoke of subjection is lifted, all the forces of evil have come to the surface." For neither violence nor nonviolence goes to the root of Evil. Right in the middle of the Second World War, while Sri Aurobindo was taking a public stand in favor of the Allies,109 because it was the only practical thing to do, he wrote to a disciple: You write as if what is going on in Europe were a war between the powers of the Light and the powers of Darkness but that is no more so than during the Great War. It is a fight between two kinds of Ignorance. . . . The eye of the yogin sees not only the outward events and persons and causes, but the enormous forces which precipitate them into action. If the men who fought were instruments in the hands of rulers and financiers, etc.,
these in turn were mere puppets in the clutch of these forces. When one is habituated to see the things behind, one is no longer prone to be touched by the outward aspects or to expect any remedy from political, institutional or social changes.110 Sri Aurobindo had become aware of these "enormous forces" behind, of the constant infiltration of the supraphysical into the physical. His energies were not focused on a moral problem violence versus nonviolence which after all would be rather superficial, but on a problem of effectiveness. He saw clearly, again through experience, that in order to cure the world's evil it is first necessary to cure "what is at its roots in man." Nothing can 109

At the risk of incurring the censure of his compatriots (it must be remembered that India had suffered enough under British rule not to be uninterested in the fate of Britain under German attack).
Ideal of Human Unity, 15:320

be cured outside if it is not first cured inside, nothing can be controlled outside if it is not controlled inside, for inside and outside are the same thing. There is but one Nature, one world, one substance, and as long as we approach problems outwardly, we will get nowhere. And if we find this solution too difficult for us, then there is no hope for man or the world, because all our outward panaceas and saccharin moralities are ultimately doomed to annihilation and destruction by those hidden inner powers: The only way out, Sri Aurobindo wrote, is through the descent of a consciousness which is not the puppet of these forces but is greater than they are and can force them either to change or disappear.111 It was toward this new, supramental consciousness that Sri Aurobindo was progressing in the midst of his revolutionary work.
. . . We may find when all the rest has failed Hid in ourselves the key of perfect change.112

Nirvana In 1906 Sri Aurobindo left Baroda to plunge into the heart of political turmoil in Calcutta. The blunders of Lord Curzon, the governor of Bengal, had led to student unrest; the time was ripe. With another great nationalist, Bepin Pal, Sri Aurobindo launched an English daily,
Bande Mataram ("I bow to Mother India"), the first newspaper to publicly advocate the goal of total independence, which would become a powerful instrument of India's awakening. He founded an Extremist Party and drew up a national action program boycott of British goods, boycott of British courts, boycott of British schools and universities. He became the principal of the first "National College" in Calcutta and created so much commotion that less than a year later a warrant was issued for his arrest. Unfortunately for the British, Sri Aurobindo's articles and speeches were legally unassailable; he neither preached racial hatred, nor even attacked the government of Her Majesty; he simply proclaimed the right of all nations to 111

Letters on Yoga, 22:153
Savitri, 28:256

independence. The charge against him was dismissed for lack of evidence; only the printer, who didn't know a word of English, was sentenced to six months in jail. This aborted arrest made Sri Aurobindo famous; he was henceforth the recognized leader of the nationalist party; he came out from behind the scenes, where he would have preferred to remain. I do not care a button about having my name in any blessed place, he wrote later; I was never ardent about fame even in my political days; I preferred to remain behind the curtain, push people without their knowing it and get things done. 113
But it would be wrong to imagine Sri Aurobindo as a fanatic; all his contemporaries were struck by this "calm young man who with a single word could silence a tumultuous meeting." It was in the midst of this external turmoil, between political meetings and the newspaper to get out every morning (and under constant threat from the secret police) that, on December 30, 1907, Sri Aurobindo met a yogi by the name of Vishnu Bhaskar Lele, who was to bring a paradoxical experience into his already paradoxical life.
It was the first time, after thirteen years in India, that Sri Aurobindo voluntarily met a yogi! It shows how much he distrusted asceticism and spiritualists. His first question to Lele was typical: I
want to do Yoga but for work, for action, not for sannyasa (renouncing the world) and Nirvana.114 Lele's reply was strange and deserves attention: "It would be easy for you as you are a poet." The two men retired to a quiet room for three days. From then on, Sri Aurobindo's yoga would assume a different direction, seemingly away from action, but actually to the secret of action and of changing the world. The first result, Sri Aurobindo wrote, was a series of tremendously powerful experiences and radical changes of consciousness which he had never intended . . . and which were quite contrary to my own ideas, for they made me see with a stupendous intensity the world as a cinematographic play of vacant forms in the impersonal universality of the Absolute Brahman.115


On Himself, 26:375
On Himself,, 26:279
On Himself, 26:79

In the enormous spaces of the self The body now seemed only a wandering shell. . . .116
Sri Aurobindo's entire integral yoga was shattered. All his efforts of mental, vital and physical transformation, as well as his faith in a fulfilled earthly life, were swept away, swallowed up in a stupendous Illusion nothing remained except empty forms. It threw me suddenly into a condition above and without thought, unstained by any mental or vital movement; there was no ego, no real world only when one looked through the immobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialized shadows without true substance. There was no One or many even, only just absolutely That featureless, relationless, sheer, indescribable,
unthinkable, absolute, yet supremely real and solely real. This was no mental realization nor something glimpsed somewhere above, no abstraction, it was positive, the only positive reality although not a spatial physical world, pervading, occupying or rather flooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. . . . What it [this experience] brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom.117 Sri Aurobindo had gone straight into what the Buddhists call Nirvana, what the Hindus call the Silent Brahman or That; the Tao of the Chinese; the Transcendent, the Absolute, or the Impersonal of the Westerners. He had reached that famous "liberation" (mukti), which is considered the "peak" of all spiritual life what could there be beyond the Transcendent? Sri Aurobindo could tangibly verify the words of the great Indian mystic Sri Ramakrishna:
"If we live in God, the world disappears; if we live in the world, God exists no longer." The gulf he had tried to bridge between Matter and Spirit had split open again before his unveiled eyes. The Western and Eastern spiritualists were right in assigning a life beyond as the sole destination of man's effort: paradise, Nirvana, or liberation
elsewhere, elsewhere, but not in this vale of tears or illusion. Sri 116

Savitri, 28:82
On Himself, 26:101

Aurobindo's experience was there, irrefutable, before his very eyes.
But this experience, which is generally considered the final stage,
was to be, for Sri Aurobindo, the starting point of new, higher experiences integrating the truth of the world and the truth of the beyond into a total, continuous and divine Reality. This is indeed a fundamental consideration, the understanding of which is central to the very meaning of our existence, for there are only two alternatives:
either the supreme Truth is not of this world, as all the world religions have proclaimed, and we are wasting our time with futilities; or there is something else besides everything we have been told. The consideration is all the more relevant since it is not a theory but a practical experience. Here is what Sri Aurobindo reported: I lived in that Nirvana day and night before it began to admit other things into itself or modify itself at all . . . in the end it began to disappear into a greater Super-consciousness from above. . . . The aspect of an illusionary world gave place to one in which illusion is only a small surface phenomenon with an immense Divine Reality behind it and a supreme Divine Reality above it and an intense Divine Reality in the heart of everything that had seemed at first only a cinematic shape or shadow. And this was no reimprisonment in the senses, no diminution or fall from supreme experience, it came rather as a constant heightening and widening of the Truth. . . . Nirvana in my liberated consciousness turned out to be the beginning of my realization, a first step towards the complete thing, not the sole true attainment possible or even a culminating finale.118
What kind of Transcendent was this, which seemed to stand not at the summit but at midpoint? To use a rather simple but correct analogy, we could say that sleep represents a transcendental state with respect to waking, but it is no higher or truer than waking, nor is it less true. It is simply another state of consciousness. The moment we withdraw from mental and vital activity, obviously everything vanishes, much as taking an anesthetic dulls all sense of feeling.
Indeed, we have a natural tendency to think that this immobile and impersonal Peace is superior to our turmoil, but after all, the turmoil is usually of our own making. The superior or inferior has nothing to do 118

On Himself, 154

with going into another state, but with the quality or poise of our consciousness within a given state. Hence, Nirvana is not the top of the ladder, any more than sleep or death are. It can be experienced at any level of our consciousness through concentration in the mind, in the vital, and even in the physical consciousness. The hatha yogi bent over his navel, or the Basuto dancing around his totem, can suddenly pass elsewhere, if such is their destiny, into another, transcendental dimension where all this world is reduced to nothingness. The same can happen to the mystic concentrated in his heart, or to the yogi concentrated in his mind. For one does not actually go higher as one enters Nirvana; one merely opens a passageway and goes out. Sri Aurobindo had not gone beyond the mental plane when he experienced Nirvana: I myself had my experience of Nirvana and silence in the Brahman long before there was any knowledge of the overhead spiritual planes.119 It is after ascending to higher,
superconscious planes that he had experiences superior to Nirvana,
where the illusionary, immobile and impersonal aspect merged into a new Reality, simultaneously embracing this world and the beyond.
Such was Sri Aurobindo's first discovery. Nirvana cannot be at once the ending of the Path with nothing beyond to explore . . . it is the end of the lower Path through the lower Nature and the beginning of the Higher Evolution.120
From another perspective, we might also ask ourselves if the goal of evolution is really to get out of it, as is believed by the followers of Nirvana and of all the religions that see the beyond as the goal of our efforts. If we put aside our emotional reasons for our belief or disbelief, and look only at the evolutionary process, we must acknowledge that Nature could easily have arranged that "exit" when we were still at an early mental stage, still living as instinctively intuitive beings, open, malleable. The Vedic age, the Mysteries of ancient Greece, or even the Middle Ages, would have been more appropriate for that "exit" than as we are now. If such was the goal of evolutionary Nature, and assuming evolution does not proceed haphazardly but according to a Plan, that is the type of man Nature 119

Letters on Yoga, 22:273
Letters on Yoga, 71

would have fostered; it would have been easy, then, to outleap the intellect,121 as Sri Aurobindo writes in his Human Cycle, and pass from the instinctively intuitive phase to an other-worldly spiritualism.
The intellect is an utterly useless outgrowth if the goal of evolution is merely to get out of it. It appears, however, that Nature worked against that primitive intuition and deliberately covered it with ever thicker mental layers, increasingly complex and universal, and increasingly useless in terms of getting out; we all know how the wonderfully intuitive efflorescence of Upanishadic India at the beginning of this story, or of NeoPlatonic Greece at the beginning of this era, was leveled to be replaced by a human intellect that was inferior and denser, to be sure, but more general. We can only raise the question without trying to answer it. We wonder if the meaning of evolution is to indulge in the luxury of the mind, only to destroy it later and regress to a submental or nonmental religious stage or, on the contrary, to develop the mind to the utmost, 122 as we are being driven to do, until this exhausts its own narrowness and superficial turmoil and rises to its higher, superconscious regions, at a spiritual and supramental level where the Matter-Spirit contradiction will vanish like a mirage, and where we will no longer need to "get out" because we will be everywhere Within.
Nevertheless, It would be wrong to believe that the experience of Nirvana is a false experience, a kind of illusion of the illusion; first,
because there are no false experiences but only incomplete experiences, and then because Nirvana actually frees us from an illusion. Our usual way of seeing the world is deficient. It is like a very realistic optical illusion, as realistic as the broken appearance of a stick dipped in water, and just as erroneous. We must "cleanse the doors of perception," as William Blake said, and Nirvana helps us to do just that, albeit a bit radically. Usually, we see a three-dimensional world with a multitude of objects and beings separated from one 121

The Human Cycle, 15:177
We must again emphasize that Sri Aurobindo's yoga, which seeks to go beyond the mind, is supposed to begin after the intellect has run its full course and would be impossible, as we shall see, if all the intermediate steps were not completed. "Mental silence" would obviously make no sense to an aboriginal of the Fiji Islands or to a back-country peasant.

another, the way the two parts of the stick appear in water, but the reality is quite different when we ascend to a higher plane, to the Superconscient, just as it is again different when we descend to the lower, atomic level. The one difference between the broken stick and our customary vision of the world is that one is merely an optical illusion, while the other is an earnest one. We insist on seeing as broken a stick which in reality is not. That this earnest illusion agrees with our present practical life and with the superficial level at which our existence unfolds may justify the illusion, but it is also the reason we are powerless to control life, for to see falsely is to live falsely.
The scientist, who is not hampered by appearances, sees better and controls better, but his vision, too, is incomplete and his control uncertain; he has not truly mastered life, not even physical forces, but is merely using some of their most obvious effects. Therefore this problem of vision is not just one of personal satisfaction; it is not a matter of seeing better in order to have lovely visions in rose or blue,
but of achieving a true mastery of the world and circumstances and ourselves, which are all the same thing since nothing is separate. Until now, those who have had access to that higher form of vision (there are many levels) have used it primarily for themselves, or they have not been capable of incarnating what they saw, since their main efforts were aimed precisely at getting out of this incarnation. But such ambiguous attitude is not inevitable, as Sri Aurobindo will show us. He had not prepared this whole physical, vital, mental, and psychic foundation for nothing.
Nirvana is thus a useful (but not indispensable) intermediate stage in the transition from ordinary vision to the other vision. It helps us get rid of the complete illusion in which we ordinarily live. "As if by an enchantment they see the false as the true," says the Maitri Upanishad (VII.10). Sri Aurobindo does not use the word illusion; he simply says that we live in Ignorance. Nirvana frees us from our Ignorance, only to lead us into another kind of Ignorance, because an eternal problem with human beings is that they go from one extreme to another; they feel they must deny one thing in order to accept another, and therefore mistake an intermediate stage as being an end in itself, just as many great spiritual experiences have been mistaken for ends in themselves. There is actually no end, but only a constant

heightening and widening of the Truth.123 We could say that, inasmuch as it opens upon the beyond, the nirvanic or religious stage in general represents a first stage of evolution that takes us away from a false vision of the world, and that its purpose is essentially educational. But one who is awakened and truly born must prepare for the next evolutionary stage, and leave the religious focused on the other world for the spiritual focused on the Totality. Then nothing is excluded,
everything widens. The integral seeker must therefore be on his guard,
for any inner experience touching our being's intimate substance always feels irrefutable and final when it occurs; it is dazzling at any level we may recall Vivekananda speaking of Nirvana: "An ocean of infinite peace, without a ripple, without a breath" and there is great temptation to remain there, as if that were the ultimate haven. We will simply mention this advice of the Mother to all seekers: Whatever the nature, the power or the marvel of an experience, you must never be dominated by it to the point of it overwhelming your whole being. . . .
Whenever you enter in some way in contact with a force or a consciousness that is beyond your own, instead of being entirely subjugated by this consciousness or force, you must always remember that this is but one experience among thousands and thousands of others, and consequently it is by no means absolute. No matter how beautiful it is, you can and you must have better ones; no matter how exceptional it is, there are others that are even more marvelous; and no matter how high it is, you can always rise higher in the future.
Sri Aurobindo lived for several months in this Nirvana before reaching elsewhere. What is strange is that, while in this state, he was still able to continue publishing a daily newspaper, attend secret meetings, and even make political speeches. The first time he had to speak in public in Bombay, he expressed his difficulty to Lele: He asked me to pray, but I was so absorbed in the Silent Brahman consciousness that I could not pray. He replied that it did not matter;
he and some others would pray and I had simply to go to the meeting and make Namaskar [bow] to the audience as Narayan and wait and speech would come to me from some other source than the mind. 124 Sri 123

On Himself, 26:102
Life of Sri Aurobindo, 109

Aurobindo did exactly as he was told and the speech came as though it were dictated. And ever since all speech, writing, thought and outward activity have so come to me from the same source above the brain-mind.125 Sri Aurobindo had come in contact with the Superconscient. The speech delivered at Bombay was in fact quite interesting. Try to realize the strength within you, he said to the nationalist militants, try to bring it forward; so that everything you do may be not your own doing but the doing of that Truth within you. . . .
Because it is not you, it is something within you. What can all these tribunals, what can all the powers of the world do to That which is within you, that Immortal, that Unborn and Undying One, whom the sword cannot pierce, whom the fire cannot burn? . . . Him the jail cannot confine and the gallows cannot end. What is there that you can fear when you are conscious of Him who is within you?126
On May 4, 1908, at dawn, Sri Aurobindo was pulled out of bed at gunpoint by the British police. He was thirty-six. An attempt on the life of a British magistrate based in Calcutta had just failed. The bomb used in the attempt had been manufactured in the garden where Barin,
his younger brother, had been training "disciples."


On Himself, 26:49
Speeches, 1:664

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