classes ::: subject,
children ::: Integral Yoga (defs), Integral Yoga (my Yoga), Savitri (my Integral Yoga)
branches ::: Integral, Integral Centers, Integrality, Integral Life, integralperfection.weebly.com, Integral Theory, Integral Yoga, integralyogin
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Integral
class:subject
--- Contemporary figures
Some individuals affiliated with Ken Wilber have claimed that there exists a loosely defined "Integral movement".[40] Others, however, have disagreed.[41] Whatever its status as a "movement", there are a variety of religious organizations, think tanks, conferences, workshops, and publications in the US and internationally that use the term integral.
According to John Bothwell and David Geier, among the top thinkers in the integral movement are Stanislav Grof, Fred Kofman, George Leonard, Michael Murphy, Jenny Wade, Roger Walsh, Ken Wilber, and Michael E. Zimmerman.[42] Australian academic Alex Burns mentions among integral theorists Jean Gebser, Clare W. Graves, Jane Loevinger and Ken Wilber.[43] In 2007, Steve Mc Intosh pointed to Henri Bergson and Teilhard de Chardin as pre-figuring Wilber as integral thinkers.[44] While in the same year, the editors of What Is Enlightenment? listed as contemporary Integralists Don Beck, Allan Combs, Robert Godwin, Sally Goerner, George Leonard, Michael Murphy, William Irwin Thompson, and Wilber.[45]
Gary Hampson suggested that there are six intertwined genealogical branches of Integral, based on those who first used the term: those aligned with Aurobindo, Gebser, Wilber, Gangadean, Laszl and Steiner (noting that the Steiner branch is via the conduit of Gidley).[46]


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OBJECT INSTANCES [71] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
1-2-3_of_God
132
1954-08
3-2-1_Shadow_Process
AAT
AQAL_analysis
AQAL_Meditation
attributes
auromere
Collected_Poems_(toc)
consecration
cwsa
cwsa_(descriptions)
difficulties
elements_in_the_yoga
enactment
evil
Faith
George_Van_Vrekhem
holon
holonic_theory
IMP
Inner_Mind
Integral_Life
integrallife_-_links-list
Integral_Life_Practice
integralperfection.weebly.com
Integral_Yoga_(defs)
Integral_Yoga_(my_Yoga)
integralyogin
IT_images
Kosmic_Address
Krishna
ladder_climber_view
Lecture-Series_001_-_The_Integral_Yoga_of_Sri_Aurobindo_and_The_Mother
Levels
lines_of_development
nice_things_said_about_IDS
Notes_On_The_Way
Overmind
powers
pre-trans_fallacy
Protection
Psychic_Being
psychometrics
SABCL
Savitri_(many_notes_by_many)
self-consecration
sin_(quotes)
spiritual_mind
state_chaser
states
Subconscient
Supermind
Supramental
Supramental_world
surrender
the_Call
the_Darkness
the_Divine_Will
the_Fire
the_Great_Chain_of_Being
the_Ignorance
the_Illumined_Mind
The_Incarnate_Word
The_Integral_Perfection
the_Mothers_Symbol
types
utsaha
Vital
wiki.auroville_-_links-list
world

AUTH
A_B_Purani
Barrett_Chapman_Brown
Jean_Gebser
Ken_Wilber
Nirodbaran
Nolini_Kanta_Gupta
Pierre_Teilhard_de_Chardin
Satprem
Sri_Aurobindo
The_Mother

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
Agenda_Vol_13
Anilbaran_Roy_Interviews_and_Conversations
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
Collected_Poems
Collected_Works_of_Nolini_Kanta_Gupta_-_Vol_01
Collected_Works_of_Nolini_Kanta_Gupta_-_Vol_02
Collected_Works_of_Nolini_Kanta_Gupta_-_Vol_03
Collected_Works_of_Nolini_Kanta_Gupta_-_Vol_04
Collected_Works_of_Nolini_Kanta_Gupta_-_Vol_05
Collected_Works_of_Nolini_Kanta_Gupta_-_Vol_06
Collected_Works_of_Nolini_Kanta_Gupta_-_Vol_07
Concentration_(book)
Core_Integral
DND_DM_Guide_5E
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Essential_Integral
Evolution_II
General_Principles_of_Kabbalah
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Hymns_to_the_Mystic_Fire
Infinite_Library
Integral_Life_Practice_(book)
Integral_Psychology
Integral_Spirituality
josh_books
Karmayogin
Kosmic_Consciousness
Letters_On_Himself_And_The_Ashram
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_ABA
Liber_Null
Life_without_Death
Mantras_Of_The_Mother
Marriage_of_Sense_and_Soul
mcw
Modern_Man_in_Search_of_a_Soul
More_Answers_From_The_Mother
Mother_or_The_Divine_Materialism
My_Burning_Heart
No_Boundary
old_bookshelf
One_Taste
On_Savitri_(book)
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Prayers_And_Meditations
Preparing_for_the_Miraculous
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1956
Questions_And_Answers_1957-1958
Record_of_Yoga
Savitri
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Sweet_Mother
The_Atman_Project
The_Coming_Race
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Ever-Present_Origin
The_Eye_Of_Spirit
The_Future_Poetry
The_Human_Cycle
The_Integral_Yoga
The_Life_Divine
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Phenomenon_of_Man
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Tibetan_Yogas_of_Dream_and_Sleep
Toward_the_Future
Twelve_Years_With_Sri_Aurobindo
Up_From_Eden
Vedic_and_Philological_Studies
White_Roses
Words_Of_Long_Ago
Words_of_the_Mother
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
01.02_-_The_Object_of_the_Integral_Yoga
02.06_-_The_Integral_Yoga_and_Other_Yogas
06.14_-_The_Integral_Realisation
1.1.02_-_The_Aim_of_the_Integral_Yoga
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
2.03_-_The_Integral_Yoga
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.3.03_-_Integral_Yoga
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.04_-_Transformation_in_the_Integral_Yoga
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_The_Integral_Perfection

IN CHAPTERS CLASSNAME
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
00.00_-_Publishers_Note_B
00.01_-_The_Approach_to_Mysticism
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Participants_in_the_Evening_Talks
0.00_-_Publishers_Note_C
0.00_-_To_the_Reader
0.01f_-_FOREWARD
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.04_-_Letters_to_a_Sadhak
0.05_-_Letters_to_a_Child
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.01_-_A_Vedic_Story
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Shakespearean_Word
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.06_-_Boris_Pasternak
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Ideals_of_Human_Unity
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.12_-_To_the_Heights-XII
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.17_-_To_the_Heights-XVII
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.28_-_To_the_Heights-XXVIII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.32_-_To_the_Heights-XXXII
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
04.35_-_To_the_Heights-XXXV
04.36_-_To_the_Heights-XXXVI
04.37_-_To_the_Heights-XXXVII
04.38_-_To_the_Heights-XXXVIII
04.39_-_To_the_Heights-XXXIX
04.40_-_To_the_Heights-XL
04.41_-_To_the_Heights-XLI
04.42_-_To_the_Heights-XLII
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
04.46_-_To_the_Heights-XLVI
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.02_-_Darkness_to_Light
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.02_-_The_Spiral_Universe
07.03_-_This_Expanding_Universe
07.04_-_The_World_Serpent
07.05_-_This_Mystery_of_Existence
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.23_-_Meditation_and_Some_Questions
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.02_-_Meditation
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
10.02_-_Beyond_Vedanta
10.03_-_Life_in_and_Through_Death
10.04_-_Lord_of_Time
10.04_-_Transfiguration
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
10.06_-_Looking_around_with_Craziness
10.07_-_The_Demon
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
10.09_-_Education_as_the_Growth_of_Consciousness
1.00d_-_Introduction
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_PREFACE
10.10_-_A_Poem
10.10_-_Education_is_Organisation
10.11_-_Beyond_Love_and_Hate
10.11_-_Savitri
10.12_-_Awake_Mother
10.12_-_The_Divine_Grace_and_Love
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_The_Cycle_of_Society
1.01_-_The_Four_Aids
1.01_-_The_Mental_Fortress
1.01_-_The_Path_of_Later_On
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
10.21_-_Short_Notes_-_4-_Ego
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
10.23_-_Prayers_and_Meditations_of_the_Mother
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
10.26_-_A_True_Professor
10.27_-_Consciousness
10.28_-_Love_and_Love
10.29_-_Gods_Debt
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Recovery
1.02_-_The_Virtues
1.02_-_THE_WITHIN_OF_THINGS
10.30_-_India,_the_World_and_the_Ashram
10.31_-_The_Mystery_of_The_Five_Senses
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
10.36_-_Cling_to_Truth
10.37_-_The_Golden_Bridge
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Preparing_for_the_Miraculous
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_House_Of_The_Lord
1.03_-_The_Sunlit_Path
1.04_-_A_Leader
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Silent_Mind
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.05_-_Consciousness
1.05_-_Mental_Education
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_New_Consciousness
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Five_Dreams
1.06_-_On_Thought
1.06_-_Quieting_the_Vital
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.07_-_Bridge_across_the_Afterlife
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_Savitri
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_The_Change_of_Vision
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Supreme_Discovery
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Civilisation_and_Culture
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_The_Greater_Self
11.01_-_The_Opening_Scene_of_Savitri
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
11.06_-_The_Mounting_Fire
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Fate_and_Free-Will
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.02_-_Creation_by_the_Word
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.05_-_Essence_of_Inspiration
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.1.1.08_-_Self-criticism
1.1.1.09_-_Correction_by_Second_Inspiration
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Correspondence_and_Interviews
1.11_-_Oneness
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Three_Purushas
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_God_Departs
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_The_Divine_Work
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.13_-_And_Then?
1.13_-_Conclusion_-_He_is_here
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Postscript
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Secret
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Transformed_Being
1.1.5_-_Thought_and_Knowledge
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Transformation
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_The_Curve_of_the_Rational_Age
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
12.05_-_The_World_Tragedy
12.06_-_The_Hero_and_the_Nymph
12.07_-_The_Double_Trinity
12.08_-_Notes_on_Freedom
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_The_End_of_the_Curve_of_Reason
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.04_-_Mystic_Poetry
1.2.1.06_-_Symbolism_and_Allegory
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.2.2.06_-_Genius
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.2.3_-_The_Power_of_Expression_and_Yoga
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
13.04_-_A_Note_on_Supermind
13.05_-_A_Dream_Of_Surreal_Science
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.4.2.02_-_The_English_Bible
15.01_-_The_Mother,_Human_and_Divine
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
16.01_-_
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
16.04_-_Maximes
16.05_-_Distiques
17.00_-_Translations
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
17.10_-_A_Hymn
17.11_-_A_Prayer
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.10_-_Punishment
19.11_-_Old_Age
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19.12_-_Of_The_Self
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19.13_-_Of_the_World
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19.14_-_The_Awakened
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19.15_-_On_Happiness
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1916_12_29p
1916_12_30p
19.16_-_Of_the_Pleasant
1917_01_04p
1917_01_05p
1917_01_06p
1917_01_08p
1917_01_10p
1917_01_14p
1917_01_19p
1917_01_23p
1917_01_25p
1917_01_29p
1917_03_27p
1917_03_30p
1917_03_31p
1917_04_01p
1917_04_07p
1917_04_09p
1917_04_10p
1917_04_28p
1917_07_13p
1917_09_24p
1917_10_15p
1917_11_25p
19.17_-_On_Anger
1918_07_12p
1918_10_10p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1928_12_28p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1933_12_23p
1935_01_04p
1936_08_21p
1937_10_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1951-09-21
1952-08-02
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-26
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-04
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-09
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-03
1955-09-15
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-19
1956-03-20
1956-03-21
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-20
1956-04-23
1956-04-24
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-07-29
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-10
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12
1956-09-12_-_Questions,_practice_and_progress
1956-09-14
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-07
1956-10-08
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-28
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-22
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-01
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-18
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-03
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-09
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-22
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-03
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-18
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-09-27
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-08
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-17
1957-10-18
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-12
1957-11-13
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-13
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1957-12-21
1958-01-01
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-25
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-03a
1958-02-03b_-_The_Supramental_Ship
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-15
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-25
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-07
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-03
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-01
1958-05-07_-_The_secret_of_Nature
1958-05-10
1958-05-11_-_the_ship_that_said_OM
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-17
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-05-30
1958-06-04_-_New_birth
1958-06-06_-_Supramental_Ship
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-22
1958-06-25_-_Sadhana_in_the_body
1958-07-02
1958-07-05
1958-07-06
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-19
1958-07-21
1958-07-23
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-25a
1958-07-25b
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-07
1958-08-08
1958-08-09
1958-08-12
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-08-29
1958-08-30
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-16_-_OM_NAMO_BHAGAVATEH
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-19
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-04
1958-10-06
1958-10-08_-_Stages_between_man_and_superman
1958-10-10
1958_10_10
1958-10-17
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-25_-_to_go_out_of_your_body
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-02
1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-08
1958-11-11
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-14
1958_11_14
1958-11-15
1958-11-20
1958_11_21
1958-11-22
1958-11-26
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-11-27_-_Intermediaries_and_Immediacy
1958-11-28
1958_11_28
1958-11-30
1958-12-04
1958_12_05
1958-12-15_-_tantric_mantra_-_125,000
1958-12-24
1958-12-28
1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
1959-01-06
1959-01-14
1959-01-21
1959-01-27
1959-01-31
1959-03-10_-_vital_dagger,_vital_mass
1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
1959-04-07
1959-04-13
1959-04-21
1959-04-23
1959-04-24
1959-05-19_-_Ascending_and_Descending_paths
1959-05-25
1959-05-28
1959-06-03
1959-06-04
1959-06-07
1959-06-08
1959-06-09
1959-06-11
1959-06-13a
1959-06-13b
1959-06-17
1959-06-25
1959-07-09
1959-07-10
1959-07-14
1959-08-11
1959-08-15
1959-10-06_-_Sri_Aurobindos_abode
1959-10-15
1959-11-25
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960-01-28
1960-01-31
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960-03-03
1960-03-07
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960-04-07
1960_04_07?_-_28
1960-04-13
1960-04-14
1960-04-20
1960_04_20
1960-04-24
1960-04-26
1960_04_27
1960_05_04
1960-05-06
1960_05_11
1960-05-16
1960_05_18
1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
1960-05-24_-_supramental_flood
1960_05_25
1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
1960-06-03
1960_06_03
1960-06-04
1960-06-07
1960_06_08
1960-06-11
1960_06_16
1960_06_22
1960_06_29
1960-06-Undated
1960_07_06
1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
1960_07_13
1960-07-15
1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
1960_07_19
1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
1960-08-16
1960-08-20
1960_08_24
1960-08-27
1960_08_27
1960-09-02
1960-09-20
1960-09-24
1960-10-02a
1960-10-02b
1960-10-08
1960-10-11
1960-10-15
1960-10-19
1960-10-22
1960_10_24
1960-10-25
1960-10-30
1960-11-05
1960-11-08
1960_11_10
1960_11_11?_-_48
1960-11-12
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1960-11-15
1960-11-26
1960-12-02
1960-12-13
1960-12-17
1960-12-20
1960-12-23
1960-12-25
1960-12-31
1961-01-07
1961-01-10
1961-01-12
1961-01-17
1961_01_18
1961-01-19
1961-01-22
1961-01-24
1961-01-27
1961_01_28
1961-01-29
1961-01-31
1961-01-Undated
1961_02_02
1961-02-04
1961-02-05
1961-02-07
1961-02-11
1961-02-14
1961-02-18
1961-02-25
1961-02-28
1961-03-04
1961-03-07
1961-03-11
1961_03_11_-_58
1961-03-14
1961-03-17
1961_03_17_-_56
1961_03_17_-_57
1961-03-21
1961-03-25
1961-03-27
1961-04-07
1961-04-08
1961-04-12
1961-04-15
1961-04-18
1961-04-22
1961-04-25
1961_04_26_-_59
1961-04-29
1961-05-02
1961_05_04_-_60
1961-05-12
1961-05-19
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961-05-23
1961-05-30
1961-06-02
1961-06-06
1961-06-17
1961-06-20
1961-06-24
1961-06-27
1961-07-04
1961-07-07
1961-07-12
1961-07-15
1961-07-18
1961_07_18
1961-07-26
1961_07_27
1961-07-28
1961-08-02
1961-08-05
1961-08-08
1961-08-11
1961-08-18
1961-08-25
1961-09-03
1961-09-10
1961-09-16
1961-09-23
1961-09-28
1961-09-30
1961-10-02
1961-10-15
1961-10-30
1961-11-05
1961-11-06
1961-11-07
1961-11-12
1961-11-16a
1961-11-16b
1961-11-23
1961-12-16
1961-12-18
1961-12-20
1961-12-23
1962-01-09
1962-01-12
1962_01_12
1962-01-12_-_supramental_ship
1962-01-15
1962-01-21
1962_01_21
1962-01-24
1962-01-27
1962-02-03
1962_02_03
1962-02-06
1962-02-09
1962-02-13
1962-02-17
1962-02-24
1962-02-27
1962_02_27
1962_02_28?_-_73
1962-03-03
1962-03-06
1962-03-11
1962-03-13
1962-04-03
1962-04-13
1962-04-20
1962-04-28
1962-05-08
1962-05-13
1962-05-15
1962-05-18
1962-05-22
1962-05-24
1962_05_24
1962-05-27
1962-05-29
1962-05-31
1962-06-02
1962-06-06
1962-06-09
1962-06-12
1962-06-16
1962-06-20
1962-06-23
1962-06-27
1962-06-30
1962-07-04
1962-07-07
1962-07-11
1962-07-14
1962-07-18
1962-07-21
1962-07-25
1962-07-28
1962-07-31
1962-08-04
1962-08-08
1962-08-11
1962-08-14
1962-08-18
1962-08-25
1962-08-28
1962-08-31
1962-09-05
1962-09-08
1962-09-15
1962-09-18
1962-09-22
1962-09-26
1962-09-29
1962-10-03
1962-10-06
1962_10_06
1962-10-12
1962_10_12
1962-10-16
1962-10-20
1962-10-24
1962-10-27
1962-10-30
1962-11-03
1962-11-07
1962-11-10
1962-11-14
1962-11-17
1962-11-20
1962-11-23
1962-11-27
1962-11-30
1962-12-04
1962-12-08
1962-12-12
1962-12-15
1962-12-19
1962-12-22
1962-12-25
1962-12-28
1963-01-02
1963-01-09
1963-01-12
1963-01-14
1963_01_14
1963-01-18
1963-01-30
1963-02-15
1963-02-19
1963-02-21
1963-02-23
1963-03-06
1963_03_06
1963-03-09
1963-03-13
1963-03-16
1963-03-19
1963-03-23
1963-03-27
1963-03-30
1963-04-06
1963-04-16
1963-04-20
1963-04-22
1963-04-25
1963-04-29
1963-05-03
1963-05-11
1963-05-15
1963_05_15
1963-05-18
1963-05-22
1963-05-25
1963-05-29
1963-06-03
1963-06-08
1963-06-12
1963-06-15
1963-06-19
1963-06-22
1963-06-26a
1963-06-26b
1963-06-29
1963-07-03
1963-07-06
1963-07-10
1963-07-13
1963-07-17
1963-07-20
1963-07-24
1963-07-27
1963-07-31
1963-08-03
1963-08-07
1963-08-10
1963_08_10
1963_08_11?_-_94
1963-08-13a
1963-08-13b
1963-08-17
1963-08-21
1963-08-24
1963-08-28
1963-08-31
1963-09-04
1963-09-07
1963-09-18
1963-09-21
1963-09-25
1963-09-28
1963-10-03
1963-10-05
1963-10-16
1963-10-19
1963-10-26
1963-10-30
1963-11-04
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1963-11-13
1963-11-20
1963-11-23
1963-11-27
1963-11-30
1963-12-03
1963-12-07_-_supramental_ship
1963-12-11
1963-12-14
1963-12-18
1963-12-21
1963-12-25
1963-12-29
1963-12-31
1964-01-04
1964-01-08
1964-01-15
1964-01-18
1964-01-22
1964-01-25
1964-01-28
1964-01-29
1964-01-31
1964-02-05
1964_02_05
1964_02_05_-_98
1964_02_06?_-_99
1964-02-13
1964-02-15
1964-02-22
1964-02-26
1964-03-04
1964-03-07
1964-03-11
1964-03-14
1964-03-18
1964-03-21
1964-03-25
1964_03_25
1964-03-28
1964-03-29
1964-03-31
1964-04-04
1964-04-08
1964-04-14
1964-04-19
1964-04-23
1964-04-25
1964-04-29
1964-05-02
1964-05-14
1964-05-15
1964-05-17
1964-05-21
1964-05-28
1964-06-04
1964-06-27
1964-06-28
1964-07-04
1964-07-13
1964-07-15
1964-07-18
1964-07-22
1964-07-25
1964-07-28
1964-07-31
1964-08-05
1964-08-08
1964-08-11
1964-08-14
1964-08-15
1964-08-19
1964-08-22
1964-08-26
1964-08-29
1964-09-02
1964-09-12
1964-09-16
1964_09_16
1964-09-18
1964-09-23
1964-09-26
1964-09-30
1964-10-07
1964-10-10
1964-10-14
1964-10-17
1964-10-24a
1964-10-24b
1964-10-28
1964-10-30
1964-11-04
1964-11-07
1964-11-12
1964-11-14
1964-11-21
1964-11-25
1964-11-28
1964-12-02
1964-12-07
1964-12-10
1964-12-23
1965-01-06
1965-01-09
1965-01-12
1965_01_12
1965-01-16
1965-01-24
1965-01-31
1965-02-04
1965-02-19
1965-02-24
1965-02-27
1965-03-03
1965_03_03
1965-03-06
1965-03-10
1965-03-20
1965-03-24
1965-03-27
1965-04-07
1965-04-10
1965-04-17
1965-04-21
1965-04-23
1965-04-28
1965-04-30
1965-05-05
1965-05-08
1965-05-11
1965-05-15
1965-05-19
1965-05-29
1965_05_29
1965-06-02
1965-06-05
1965-06-09
1965-06-12
1965-06-14
1965-06-18_-_supramental_ship
1965-06-23
1965-06-26
1965-06-30
1965-07-03
1965-07-07
1965-07-10
1965-07-14
1965-07-17
1965-07-21
1965-07-24
1965-07-28
1965-07-31
1965-08-04
1965-08-07
1965-08-14
1965-08-15
1965-08-18
1965-08-21
1965-08-25
1965-08-28
1965-08-31
1965-09-04
1965-09-08
1965-09-11
1965-09-15a
1965-09-15b
1965-09-18
1965-09-22
1965-09-25
1965_09_25
1965-09-29
1965-10-10
1965-10-13
1965-10-16
1965-10-20
1965-10-27
1965-10-30
1965-11-03
1965-11-06
1965-11-10
1965-11-13
1965-11-15
1965-11-20
1965-11-23
1965-11-27
1965-11-30
1965-12-01
1965-12-04
1965-12-07
1965-12-10
1965-12-15
1965-12-18
1965-12-22
1965-12-25
1965_12_25
1965_12_26?
1965-12-28
1965-12-30
1965-12-31
1966-01-08
1966-01-14
1966-01-19
1966-01-22
1966-01-26
1966-01-31
1966-02-11
1966-02-16
1966-02-19
1966-02-23
1966-02-26
1966-03-02
1966-03-04
1966-03-09
1966-03-19
1966-03-26
1966-03-30
1966-04-06
1966-04-09
1966-04-13
1966-04-16
1966-04-20
1966-04-23
1966-04-24
1966-04-27
1966-04-30
1966-05-07
1966-05-14
1966-05-18
1966-05-22
1966-05-25
1966-05-28
1966-06-02
1966-06-04
1966-06-08
1966-06-11
1966-06-15
1966-06-18
1966-06-25
1966-06-29
1966-07-06
1966_07_06
1966-07-09
1966-07-23
1966-07-27
1966-07-30
1966-08-03
1966-08-06
1966-08-10
1966-08-13
1966-08-15
1966-08-17
1966-08-19
1966-08-24
1966-08-27
1966-08-31
1966-09-03
1966-09-07
1966-09-14
1966_09_14
1966-09-17
1966-09-21
1966-09-24
1966-09-28
1966-09-30
1966-10-05
1966-10-08
1966-10-12
1966-10-15
1966-10-19
1966-10-22
1966-10-26
1966-10-29
1966-11-03
1966-11-09
1966-11-12
1966-11-15
1966-11-19
1966-11-23
1966-11-26
1966-11-30
1966-12-07
1966-12-14
1966-12-17
1966-12-20
1966-12-21
1966-12-24
1966-12-28
1966-12-31
1967-01-04
1967-01-09
1967-01-11
1967-01-14
1967-01-18
1967-01-21
1967-01-25
1967-01-28
1967-01-31
1967-02-04
1967-02-08
1967-02-11
1967-02-15
1967-02-18
1967-02-21
1967-02-22
1967-02-25
1967-03-02
1967-03-04
1967-03-07
1967-03-11
1967-03-15
1967-03-22
1967-03-25
1967-03-29
1967-04-03
1967-04-05
1967-04-12
1967-04-13
1967-04-15
1967-04-19
1967-04-22
1967-04-24
1967-04-27
1967-04-29
1967-05-03
1967-05-06
1967-05-10
1967-05-13
1967-05-17
1967-05-20
1967-05-24
1967-05-26
1967-05-27
1967-05-30
1967-06-03
1967-06-07
1967-06-14
1967-06-17
1967-06-21
1967-06-24
1967-06-28
1967-06-30
1967-07-05
1967-07-08
1967-07-12
1967-07-15
1967-07-19
1967-07-22
1967-07-26
1967-07-29
1967-08-02
1967-08-05
1967-08-12
1967-08-15
1967-08-16
1967-08-19
1967-08-26
1967-08-30
1967-09-03
1967-09-06
1967-09-09
1967-09-13
1967-09-16
1967-09-20
1967-09-23
1967-09-30
1967-10-04
1967-10-05
1967-10-07
1967-10-11
1967-10-14
1967-10-19
1967-10-21
1967-10-25
1967-10-28
1967-10-30
1967-11-04
1967-11-08
1967-11-10
1967-11-15
1967-11-18
1967-11-22
1967-11-25
1967-11-29
1967-11-Prayers_of_the_Consciousness_of_the_Cells
1967-12-02
1967-12-06
1967-12-08
1967-12-13
1967-12-16
1967-12-20
1967-12-27
1967-12-30
1968-01-01
1968-01-03
1968-01-06
1968-01-10
1968-01-12
1968-01-17
1968-01-20
1968-01-24
1968-01-27
1968-01-31
1968-02-03
1968-02-07
1968-02-10
1968-02-14
1968-02-17
1968-02-20
1968-02-28
1968-03-02
1968-03-09
1968-03-13
1968-03-16
1968-03-20
1968-03-23
1968-03-27
1968-03-30
1968-04-03
1968-04-06
1968-04-10
1968-04-13
1968-04-17
1968-04-20
1968-04-23
1968-04-24
1968-04-27
1968-05-02
1968-05-04
1968-05-08
1968-05-11
1968-05-15
1968-05-18
1968-05-22
1968-05-25
1968-05-29
1968-06-03
1968-06-05
1968-06-08
1968-06-12
1968-06-15
1968-06-18
1968-06-22
1968-06-26
1968-06-29
1968-07-03
1968-07-06
1968-07-10
1968-07-13
1968-07-17
1968-07-20
1968-07-24
1968-07-27
1968-07-31
1968-08-03
1968-08-07
1968-08-10
1968-08-22
1968-08-28
1968-08-30
1968-09-04
1968-09-07
1968-09-11
1968-09-14
1968-09-21
1968-09-25
1968-09-28
1968-10-05
1968-10-09
1968-10-11
1968-10-16
1968-10-19
1968-10-23
1968-10-26
1968-10-30
1968-11-02
1968-11-06
1968-11-09
1968-11-13
1968-11-16
1968-11-20
1968-11-23
1968-11-27
1968-11-30
1968-12-04
1968-12-11
1968-12-14
1968-12-18
1968-12-21
1968-12-25
1968-12-28
1969-01-01
1969-01-04
1969-01-08
1969-01-15
1969-01-18
1969-01-22
1969-01-25
1969-01-29
1969-02-01
1969-02-05
1969-02-08
1969-02-12
1969-02-15
1969-02-19
1969-02-22
1969-02-26
1969-03-01
1969-03-08
1969-03-12
1969-03-15
1969-03-19
1969-03-22
1969-03-26
1969-03-29
1969-04-02
1969-04-05
1969-04-09
1969-04-12
1969-04-16
1969-04-19
1969-04-23
1969-04-26
1969-04-30
1969-05-03
1969-05-07
1969-05-10
1969-05-14
1969-05-17
1969-05-21
1969-05-24
1969-05-28
1969-05-31
1969-06-04
1969-06-11
1969-06-25
1969-06-28
1969-07-02
1969-07-05
1969-07-12
1969-07-19
1969-07-23
1969-07-26
1969-07-30
1969-08-02
1969_08_03
1969_08_05
1969-08-06
1969_08_07
1969-08-09
1969_08_09
1969_08_14
1969_08_15?_-_133
1969-08-16
1969_08_19
1969-08-20
1969_08_21
1969-08-23
1969-08-27
1969_08_28
1969-08-30
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_01_-_142
1969-09-03
1969_09_04_-_143
1969-09-06
1969_09_07_-_145
1969-09-10
1969-09-13
1969_09_14
1969-09-17
1969_09_17
1969_09_18
1969-09-20
1969_09_22
1969_09_23
1969-09-24
1969_09_26
1969-09-27
1969_09_27
1969_09_29
1969_09_30
1969_09_31?_-_165
1969-10-01
1969_10_01?_-_166
1969_10_06
1969_10_07
1969-10-08
1969_10_10
1969-10-11
1969-10-12
1969_10_13
1969-10-15
1969_10_15
1969_10_17
1969-10-18
1969_10_18
1969_10_19
1969_10_21
1969-10-22
1969_10_23
1969_10_24
1969-10-25
1969_10_28
1969-10-29
1969_10_29
1969_10_30
1969_10_31
1969-11-01
1969-11-05
1969_11_07
1969-11-08
1969_11_08?
1969-11-12
1969_11_13
1969-11-15
1969_11_15
1969_11_16
1969_11_18
1969-11-19
1969-11-22
1969_11_24
1969_11_25
1969-11-26
1969_11_26
1969_11_27?
1969-11-29
1969_12_01
1969-12-03
1969_12_03
1969_12_04
1969_12_05
1969-12-06
1969_12_07
1969_12_08
1969_12_09
1969-12-10
1969_12_11
1969-12-13
1969_12_13
1969_12_14
1969_12_15
1969-12-17
1969_12_17
1969_12_18
1969-12-20
1969_12_21
1969_12_22
1969_12_23
1969-12-24
1969_12_26
1969-12-27
1969_12_28
1969_12_29?
1969-12-31
1969_12_31
1970-01-01
1970_01_01
1970-01-03
1970_01_03
1970_01_04
1970_01_06
1970-01-07
1970_01_07
1970_01_08
1970_01_09
1970-01-10
1970_01_10
1970_01_12
1970_01_13?
1970-01-14
1970_01_15
1970-01-17
1970_01_17
1970_01_20
1970-01-21
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_26
1970_01_27
1970-01-28
1970_01_28
1970_01_29
1970_01_30
1970-01-31
1970_02_01
1970_02_02
1970-02-04
1970_02_04
1970_02_05
1970-02-07
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970-02-11
1970_02_11
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970-02-18
1970_02_18
1970_02_19
1970_02_20
1970-02-21
1970_02_23
1970-02-25
1970_02_25
1970_02_26
1970_02_27?
1970-02-28
1970_03_02
1970_03_03
1970-03-04
1970_03_05
1970_03_06?
1970-03-07
1970_03_09
1970_03_10
1970_03_11
1970_03_12
1970-03-13
1970_03_13
1970-03-14
1970_03_14
1970_03_15
1970_03_17
1970-03-18
1970_03_18
1970_03_19?
1970-03-21
1970_03_21
1970_03_24
1970-03-25
1970_03_25
1970_03_27
1970-03-28
1970_03_29
1970_03_30
1970-04-01
1970_04_01
1970_04_02
1970_04_03
1970-04-04
1970_04_04
1970_04_06
1970_04_07
1970-04-08
1970_04_08
1970_04_09
1970_04_10
1970-04-11
1970_04_11
1970_04_12
1970_04_13
1970_04_14
1970-04-15
1970_04_15
1970_04_17
1970-04-18
1970_04_18
1970_04_19_-_484
1970_04_20_-_485
1970_04_21_-_490
1970-04-22
1970_04_22_-_482
1970_04_22_-_493
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970-04-29
1970_04_29
1970_04_30
1970_05_01
1970-05-02
1970_05_02
1970_05_03?
1970-05-06
1970-05-09
1970_05_12
1970-05-13
1970_05_13?
1970_05_15
1970-05-16
1970_05_16
1970_05_17
1970-05-20
1970_05_21
1970_05_22
1970-05-23
1970_05_23
1970_05_24
1970_05_25
1970-05-27
1970_05_28
1970-05-30
1970_06_01
1970_06_02
1970-06-03
1970_06_03
1970_06_04
1970_06_05
1970-06-06
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1970-06-10
1970-06-13
1970-06-17
1970-06-20
1970-06-27
1970-07-01
1970-07-04
1970-07-08
1970-07-11
1970-07-18
1970-07-22
1970-07-25
1970-07-29
1970-08-01
1970-08-05
1970-08-12
1970-08-22
1970-09-02
1970-09-05
1970-09-06
1970-09-09
1970-09-12
1970-09-16
1970-09-19
1970-09-23
1970-09-26
1970-09-30
1970-10-03
1970-10-07
1970-10-10
1970-10-14
1970-10-17
1970-10-21
1970-10-24
1970-10-28
1970-10-31
1970-11-04
1970-11-05
1970-11-07
1970-11-11
1970-11-14
1970-11-18
1970-11-21
1970-11-25
1970-11-28
1970-12-02
1970-12-03
1971-01-01
1971-01-11
1971-01-16
1971-01-17
1971-01-23
1971-01-27
1971-01-30
1971-02-03
1971-02-06
1971-02-10
1971-02-13
1971-02-17
1971-02-20
1971-02-21
1971-02-24
1971-02-25
1971-02-27
1971-03-01
1971-03-02
1971-03-03
1971-03-04
1971-03-05
1971-03-06
1971-03-10
1971-03-13
1971-03-17
1971-03-24
1971-03-27
1971-03-31
1971-04-01
1971-04-03
1971-04-07
1971-04-10
1971-04-11
1971-04-14
1971-04-17
1971-04-21
1971-04-28
1971-04-29
1971-04-Undated
1971-05-01
1971-05-05
1971-05-08
1971-05-12
1971-05-15
1971-05-19
1971-05-22
1971-05-25
1971-05-26
1971-05-27
1971-05-29
1971-05-30
1971-06-02
1971-06-03
1971-06-05
1971-06-09
1971-06-12
1971-06-16
1971-06-23
1971-06-26
1971-06-30
1971-07-03
1971-07-10
1971-07-14
1971-07-17
1971-07-21
1971-07-24
1971-07-28
1971-07-31
1971-08-04
1971-08-07
1971-08-11
1971-08-14
1971-08-18
1971-08-21
1971-08-25
1971-08-28
1971-08-Undated
1971-09-01
1971-09-04
1971-09-08
1971-09-11
1971-09-14
1971-09-15
1971-09-18
1971-09-22
1971-09-29
1971-10-02
1971-10-06
1971-10-09
1971-10-13
1971-10-16
1971-10-20
1971-10-23
1971-10-27
1971-10-30
1971-11-10
1971-11-13
1971-11-17
1971-11-20
1971-11-24
1971-11-27
1971-12-01
1971-12-04
1971-12-08
1971-12-11
1971_12_11
1971-12-13
1971-12-15
1971-12-18
1971-12-22
1971-12-25
1971-12-27
1971-12-29a
1971-12-29b
1972-01-01
1972-01-02
1972-01-05
1972-01-08
1972-01-12
1972-01-15
1972-01-19
1972-01-22
1972-01-26
1972-01-29
1972-01-30
1972-02-01
1972-02-02
1972-02-05
1972-02-07
1972-02-08
1972-02-09
1972-02-10
1972-02-11
1972-02-12
1972-02-16
1972-02-19
1972-02-22
1972-02-23
1972-02-26
1972-03-01
1972-03-04
1972-03-08
1972-03-10
1972-03-11
1972-03-15
1972-03-17
1972-03-18
1972-03-19
1972-03-22
1972-03-24
1972-03-25
1972-03-29a
1972-03-29b
1972-03-30
1972-04-02a
1972-04-02b
1972-04-03
1972-04-04
1972-04-05
1972-04-06
1972-04-08
1972-04-12
1972-04-13
1972-04-15
1972-04-19
1972-04-22
1972-04-26
1972-04-29
1972-05-04
1972-05-06
1972-05-07
1972-05-13
1972-05-17
1972-05-19
1972-05-20
1972-05-24
1972-05-26
1972-05-27
1972-05-29
1972-05-31
1972-06-03
1972-06-04
1972-06-07
1972-06-10
1972-06-14
1972-06-17
1972-06-18
1972-06-21
1972-06-23
1972-06-24
1972-06-28
1972-07-01
1972-07-05
1972-07-08
1972-07-12
1972-07-15
1972-07-19
1972-07-22
1972-07-26
1972-07-29
1972-08-02
1972-08-05
1972-08-09
1972-08-12
1972-08-16
1972-08-19
1972-08-26
1972-08-30
1972-09-06
1972-09-09
1972-09-13
1972-09-16
1972-09-20
1972-09-30
1972-10-07
1972-10-11
1972-10-14
1972-10-18
1972-10-21
1972-10-25
1972-10-28
1972-10-30
1972-11-02
1972-11-04
1972-11-08
1972-11-11
1972-11-15
1972-11-18
1972-11-22
1972-11-25
1972-11-26
1972-12-02
1972-12-06
1972-12-09
1972-12-10
1972-12-13
1972-12-16
1972-12-20
1972-12-23
1972-12-26
1972-12-27
1972-12-30
1973-01-01
1973-01-03
1973-01-10
1973-01-13
1973-01-17
1973-01-20
1973-01-24
1973-01-31
1973-02-03
1973-02-07
1973-02-08
1973-02-14
1973-02-17
1973-02-18
1973-02-21
1973-02-28
1973-03-03
1973-03-07
1973-03-10
1973-03-14
1973-03-17
1973-03-19
1973-03-21
1973-03-24
1973-03-26
1973-03-28
1973-03-30
1973-03-31
1973-04-07
1973-04-08
1973-04-10
1973-04-11
1973-04-14
1973-04-18
1973-04-25
1973-04-29
1973-04-30
1973-05-05
1973-05-09
1973-05-14
1973-05-15
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_EXPANSION_OF_LIFE
2.03_-_DEMETER
2.03_-_On_Medicine
2.03_-_Renunciation
2.04_-_On_Art
2.05_-_On_Poetry
2.06_-_On_Beauty
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.07_-_On_Congress_and_Politics
2.08_-_On_Non-Violence
2.08_-_Victory_over_Falsehood
2.09_-_On_Sadhana
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
21.03_-_The_Double_Ladder
2.10_-_On_Vedic_Interpretation
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.1.1_-_The_Nature_of_the_Vital
2.12_-_On_Miracles
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.13_-_On_Psychology
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_Faith
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.06_-_On_the_Characters_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.18_-_January_1939
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.03_-_The_Divine_Force_in_Work
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.2.2_-_Sorrow_and_Suffering
2.2.3_-_Depression_and_Despondency
2.23_-_Life_Sketch_of_A._B._Purani
2.23_-_Supermind_and_Overmind
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.25_-_List_of_Topics_in_Each_Talk
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.2.9.02_-_Plato
2.2.9.03_-_Aristotle
2.2.9.04_-_Plotinus
2.3.02_-_Mantra_and_Japa
23.09_-_Observations_I
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.06_-_Opening_to_the_Force
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1.52_-_The_Ode
2.3.1.54_-_An_Epic_Line
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.05_-_HYMN_TO_DARKNESS
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
25.12_-_AGNI
26.01_-_Vedic_Hymns
26.02_-_Other_Hymns_and_Prayers
26.03_-_Ramprasad
26.04_-_Rabindranath_Tagore
26.05_-_Modern_Poets
26.06_-_Ashram_Poets
26.07_-_Dhammapada
26.08_-_Charyapda
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
28.02_-_An_Impression
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
30.01_-_World-Literature
30.02_-_Greek_Drama
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Love_and_the_Triple_Path
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Motives_of_Devotion
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.04_-_The_Flowers
3.04_-_The_Way_of_Devotion
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Sage
3.07_-_The_Adept
3.08_-_The_Thousands
3.09_-_Evil
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.02_-_Asceticism_and_the_Integral_Yoga
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Punishment
31.10_-_East_and_West
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.08_-_Novel-Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1.11_-_Language-Study_and_Yoga
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
35.04_-_Hymn_To_Surya
35.05_-_Hymn_To_Saraswati
35.06_-_Who_Seeks_Holy_Places?
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
39.08_-_Release
39.09_-_Just_Be_There_Where_You_Are
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.03_-_THE_ULTIMATE_EARTH
41.01_-_Vedic_Hymns
41.02_-_Other_Hymns_and_Prayers
41.03_-_Bengali_Poems_of_Sri_Aurobindo
41.04_-_Modern_Bengali_Poems
4.1.1_-_The_Difficulties_of_Yoga
4.1.2_-_The_Difficulties_of_Human_Nature
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.1.4_-_Resistances,_Sufferings_and_Falls
4.2.03_-_The_Birth_of_Sin
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
5.01_-_EPILOGUE
5.01_-_Message
5.02_-_Two_Parallel_Movements
5.03_-_The_Divine_Body
5.03_-_Towars_the_Supreme_Light
5.04_-_Three_Dreams
5.05_-_The_War
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
6.06_-_Remembrances
6.07_-_Myself_and_My_Creed
7.06_-_The_Simple_Life
7.07_-_Prudence
7.08_-_Sincerity
7.10_-_Order
7.11_-_Building_and_Destroying
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Conversations_with_Sri_Aurobindo
new_computer
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r1917_08_25
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r1917_08_29
r1917_08_30
r1917_08_31
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r1917_09_05
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r1917_09_17
r1917_09_20
r1917_09_21
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r1917_09_23
r1917_09_24
r1917_09_28
r1918_02_14
r1918_02_15
r1918_02_16
r1918_02_17
r1918_02_18
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r1918_02_23
r1918_02_24
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r1918_02_27
r1918_02_28
r1918_03_03
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r1918_03_07
r1918_03_11
r1918_03_15
r1918_03_25
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r1918_04_20
r1918_04_21
r1918_04_22
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r1918_04_30
r1918_05_04
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r1918_05_22
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r1918_05_26
r1918_06_01
r1918_06_03
r1918_06_14
r1918_07_01
r1919_06_24
r1919_06_25
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r1919_06_29
r1919_06_30
r1919_07_01
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r1919_07_27
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r1919_07_30
r1919_07_31
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r1919_08_30
r1919_08_31
r1919_09_01
r1919_09_02
r1919_09_24
r1920_02_01
r1920_02_04
r1920_02_06
r1920_02_07a
r1920_02_07b
r1920_02_08
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r1920_02_10
r1920_02_14
r1920_02_19
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r1920_04_01
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r1927_02_01
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r1927_04_09a
r1927_04_09b
r1927_04_10
r1927_04_12
r1927_04_13
r1927_04_14
r1927_04_15
r1927_04_16
r1927_04_17
r1927_04_18
r1927_04_22
r1927_07_30_-_Record_of_Drishti
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r1927_10_27
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IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
00.00_-_Publishers_Note_B
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Participants_in_the_Evening_Talks
0.00_-_Publishers_Note_C
0.00_-_To_the_Reader
0.01f_-_FOREWARD
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.12_-_To_the_Heights-XII
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.17_-_To_the_Heights-XVII
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.28_-_To_the_Heights-XXVIII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.32_-_To_the_Heights-XXXII
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
04.35_-_To_the_Heights-XXXV
04.36_-_To_the_Heights-XXXVI
04.37_-_To_the_Heights-XXXVII
04.38_-_To_the_Heights-XXXVIII
04.39_-_To_the_Heights-XXXIX
04.40_-_To_the_Heights-XL
04.41_-_To_the_Heights-XLI
04.42_-_To_the_Heights-XLII
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
04.46_-_To_the_Heights-XLVI
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.02_-_Darkness_to_Light
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.02_-_The_Spiral_Universe
07.03_-_This_Expanding_Universe
07.04_-_The_World_Serpent
07.05_-_This_Mystery_of_Existence
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.23_-_Meditation_and_Some_Questions
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.02_-_Meditation
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
10.02_-_Beyond_Vedanta
10.03_-_Life_in_and_Through_Death
10.04_-_Lord_of_Time
10.04_-_Transfiguration
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
10.06_-_Looking_around_with_Craziness
10.07_-_The_Demon
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
10.09_-_Education_as_the_Growth_of_Consciousness
1.00d_-_Introduction
1.00_-_Gospel_Preface
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_PREFACE
10.10_-_A_Poem
10.10_-_Education_is_Organisation
10.11_-_Beyond_Love_and_Hate
10.11_-_Savitri
10.12_-_Awake_Mother
10.12_-_The_Divine_Grace_and_Love
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Fundamental_Considerations
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Sri_Aurobindo
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Ego
1.01_-_The_Four_Aids
1.01_-_The_Mental_Fortress
1.01_-_The_Path_of_Later_On
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_Two_Powers_Alone
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
10.21_-_Short_Notes_-_4-_Ego
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.2_-_Knowledge_and_Ignorance
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
10.26_-_A_True_Professor
10.27_-_Consciousness
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Recovery
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Virtues
1.02_-_THE_WITHIN_OF_THINGS
10.30_-_India,_the_World_and_the_Ashram
10.31_-_The_Mystery_of_The_Five_Senses
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
10.36_-_Cling_to_Truth
10.37_-_The_Golden_Bridge
1.03_-_A_Sapphire_Tale
1.03_-_Eternal_Presence
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_The_House_Of_The_Lord
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sunlit_Path
1.04_-_A_Leader
1.04_-_Money
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.05_-_Adam_Kadmon
1.05_-_Consciousness
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_True_Doer_of_Works
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Five_Dreams
1.06_-_On_Thought
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_Wealth_and_Government
1.07_-_Bridge_across_the_Afterlife
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_The_Change_of_Vision
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Civilisation_and_Culture
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_The_Absolute_Manifestation
1.09_-_The_Greater_Self
1.09_-_The_Pure_Existent
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
11.06_-_The_Mounting_Fire
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Fate_and_Free-Will
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.02_-_Creation_by_the_Word
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.05_-_Essence_of_Inspiration
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.1.1.08_-_Self-criticism
1.1.1.09_-_Correction_by_Second_Inspiration
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Correspondence_and_Interviews
1.11_-_Oneness
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_God_Departs
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_The_Divine_Work
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.13_-_A_Dream
1.13_-_And_Then?
1.13_-_Conclusion_-_He_is_here
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Postscript
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.15_-_Prayers
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Transformed_Being
1.1.5_-_Thought_and_Knowledge
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Mind_and_Supermind
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_The_Curve_of_the_Rational_Age
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
12.05_-_Beauty
12.05_-_The_World_Tragedy
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
12.08_-_Notes_on_Freedom
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_The_End_of_the_Curve_of_Reason
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.04_-_Mystic_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_The_Spiritual_Aim_and_Life
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.2.2.06_-_Genius
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.26_-_The_Ascending_Series_of_Substance
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
13.04_-_A_Note_on_Supermind
13.05_-_A_Dream_Of_Surreal_Science
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.3.5.05_-_The_Path
1.3_-_Mundaka_Upanishads
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.4.2.02_-_The_English_Bible
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
16.01_-_
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
16.04_-_Maximes
16.05_-_Distiques
17.00_-_Translations
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
17.10_-_A_Hymn
17.11_-_A_Prayer
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.10_-_Punishment
19.11_-_Old_Age
1912_11_02p
1912_11_03p
1912_11_19p
1912_11_26p
1912_11_28p
1912_12_02p
1912_12_03p
1912_12_05p
1912_12_07p
1912_12_10p
1912_12_11p
19.12_-_Of_The_Self
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19.13_-_Of_the_World
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1914_12_04p
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19.14_-_The_Awakened
1915_01_02p
1915_01_11p
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1915_04_19p
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1915_07_31p
1915_11_02p
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19.15_-_On_Happiness
1916_01_15p
1916_01_22p
1916_01_23p
1916_06_07p
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19.16_-_Of_the_Pleasant
1917_01_04p
1917_01_05p
1917_01_06p
1917_01_08p
1917_01_10p
1917_01_14p
1917_01_19p
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19.17_-_On_Anger
1918_07_12p
1918_10_10p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1928_12_28p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1933_12_23p
1935_01_04p
1936_08_21p
1937_10_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1951-09-21
1952-08-02
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-26
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-04
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-09
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-03
1955-09-15
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-19
1956-03-20
1956-03-21
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-20
1956-04-23
1956-04-24
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-07-29
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-10
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12
1956-09-12_-_Questions,_practice_and_progress
1956-09-14
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-07
1956-10-08
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-28
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-22
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-01
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-18
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-03
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-09
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-22
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-03
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-18
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-09-27
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-08
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-17
1957-10-18
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-12
1957-11-13
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-13
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1957-12-21
1958-01-01
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-25
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-03a
1958-02-03b_-_The_Supramental_Ship
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-15
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-25
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-07
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-03
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-01
1958-05-07_-_The_secret_of_Nature
1958-05-10
1958-05-11_-_the_ship_that_said_OM
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-17
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-05-30
1958-06-04_-_New_birth
1958-06-06_-_Supramental_Ship
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-22
1958-06-25_-_Sadhana_in_the_body
1958-07-02
1958-07-05
1958-07-06
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-19
1958-07-21
1958-07-23
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-25a
1958-07-25b
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-07
1958-08-08
1958-08-09
1958-08-12
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-08-29
1958-08-30
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-16_-_OM_NAMO_BHAGAVATEH
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-19
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-04
1958-10-06
1958-10-08_-_Stages_between_man_and_superman
1958-10-10
1958_10_10
1958-10-17
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-25_-_to_go_out_of_your_body
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-02
1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-08
1958-11-11
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-14
1958_11_14
1958-11-15
1958-11-20
1958_11_21
1958-11-22
1958-11-26
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-11-27_-_Intermediaries_and_Immediacy
1958-11-28
1958_11_28
1958-11-30
1958-12-04
1958_12_05
1958-12-15_-_tantric_mantra_-_125,000
1958-12-24
1958-12-28
1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
1959-01-06
1959-01-14
1959-01-21
1959-01-27
1959-01-31
1959-03-10_-_vital_dagger,_vital_mass
1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
1959-04-07
1959-04-13
1959-04-21
1959-04-23
1959-04-24
1959-05-19_-_Ascending_and_Descending_paths
1959-05-25
1959-05-28
1959-06-03
1959-06-04
1959-06-07
1959-06-08
1959-06-09
1959-06-11
1959-06-13a
1959-06-13b
1959-06-17
1959-06-25
1959-07-09
1959-07-10
1959-07-14
1959-08-11
1959-08-15
1959-10-06_-_Sri_Aurobindos_abode
1959-10-15
1959-11-25
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960-01-28
1960-01-31
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960-03-03
1960-03-07
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960-04-07
1960_04_07?_-_28
1960-04-13
1960-04-14
1960-04-20
1960_04_20
1960-04-24
1960-04-26
1960_04_27
1960_05_04
1960-05-06
1960_05_11
1960-05-16
1960_05_18
1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
1960-05-24_-_supramental_flood
1960_05_25
1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
1960-06-03
1960_06_03
1960-06-04
1960-06-07
1960_06_08
1960-06-11
1960_06_16
1960_06_22
1960_06_29
1960-06-Undated
1960_07_06
1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
1960_07_13
1960-07-15
1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
1960_07_19
1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
1960-08-16
1960-08-20
1960_08_24
1960-08-27
1960_08_27
1960-09-02
1960-09-20
1960-09-24
1960-10-02a
1960-10-02b
1960-10-08
1960-10-11
1960-10-15
1960-10-19
1960-10-22
1960_10_24
1960-10-25
1960-10-30
1960-11-05
1960-11-08
1960_11_10
1960_11_11?_-_48
1960-11-12
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1960-11-15
1960-11-26
1960-12-02
1960-12-13
1960-12-17
1960-12-20
1960-12-23
1960-12-25
1960-12-31
1961-01-07
1961-01-10
1961-01-12
1961-01-17
1961_01_18
1961-01-19
1961-01-22
1961-01-24
1961-01-27
1961_01_28
1961-01-29
1961-01-31
1961-01-Undated
1961_02_02
1961-02-04
1961-02-05
1961-02-07
1961-02-11
1961-02-14
1961-02-18
1961-02-25
1961-02-28
1961-03-04
1961-03-07
1961-03-11
1961_03_11_-_58
1961-03-14
1961-03-17
1961_03_17_-_56
1961_03_17_-_57
1961-03-21
1961-03-25
1961-03-27
1961-04-07
1961-04-08
1961-04-12
1961-04-15
1961-04-18
1961-04-22
1961-04-25
1961_04_26_-_59
1961-04-29
1961-05-02
1961_05_04_-_60
1961-05-12
1961-05-19
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961-05-23
1961-05-30
1961-06-02
1961-06-06
1961-06-17
1961-06-20
1961-06-24
1961-06-27
1961-07-04
1961-07-07
1961-07-12
1961-07-15
1961-07-18
1961_07_18
1961-07-26
1961_07_27
1961-07-28
1961-08-02
1961-08-05
1961-08-08
1961-08-11
1961-08-18
1961-08-25
1961-09-03
1961-09-10
1961-09-16
1961-09-23
1961-09-28
1961-09-30
1961-10-02
1961-10-15
1961-10-30
1961-11-05
1961-11-06
1961-11-07
1961-11-12
1961-11-16a
1961-11-16b
1961-11-23
1961-12-16
1961-12-18
1961-12-20
1961-12-23
1962-01-09
1962-01-12
1962_01_12
1962-01-12_-_supramental_ship
1962-01-15
1962-01-21
1962_01_21
1962-01-24
1962-01-27
1962-02-03
1962_02_03
1962-02-06
1962-02-09
1962-02-13
1962-02-17
1962-02-24
1962-02-27
1962_02_27
1962_02_28?_-_73
1962-03-03
1962-03-06
1962-03-11
1962-03-13
1962-04-03
1962-04-13
1962-04-20
1962-04-28
1962-05-08
1962-05-13
1962-05-15
1962-05-18
1962-05-22
1962-05-24
1962_05_24
1962-05-27
1962-05-29
1962-05-31
1962-06-02
1962-06-06
1962-06-09
1962-06-12
1962-06-16
1962-06-20
1962-06-23
1962-06-27
1962-06-30
1962-07-04
1962-07-07
1962-07-11
1962-07-14
1962-07-18
1962-07-21
1962-07-25
1962-07-28
1962-07-31
1962-08-04
1962-08-08
1962-08-11
1962-08-14
1962-08-18
1962-08-25
1962-08-28
1962-08-31
1962-09-05
1962-09-08
1962-09-15
1962-09-18
1962-09-22
1962-09-26
1962-09-29
1962-10-03
1962-10-06
1962_10_06
1962-10-12
1962_10_12
1962-10-16
1962-10-20
1962-10-24
1962-10-27
1962-10-30
1962-11-03
1962-11-07
1962-11-10
1962-11-14
1962-11-17
1962-11-20
1962-11-23
1962-11-27
1962-11-30
1962-12-04
1962-12-08
1962-12-12
1962-12-15
1962-12-19
1962-12-22
1962-12-25
1962-12-28
1963-01-02
1963-01-09
1963-01-12
1963-01-14
1963_01_14
1963-01-18
1963-01-30
1963-02-15
1963-02-19
1963-02-21
1963-02-23
1963-03-06
1963_03_06
1963-03-09
1963-03-13
1963-03-16
1963-03-19
1963-03-23
1963-03-27
1963-03-30
1963-04-06
1963-04-16
1963-04-20
1963-04-22
1963-04-25
1963-04-29
1963-05-03
1963-05-11
1963-05-15
1963_05_15
1963-05-18
1963-05-22
1963-05-25
1963-05-29
1963-06-03
1963-06-08
1963-06-12
1963-06-15
1963-06-19
1963-06-22
1963-06-26a
1963-06-26b
1963-06-29
1963-07-03
1963-07-06
1963-07-10
1963-07-13
1963-07-17
1963-07-20
1963-07-24
1963-07-27
1963-07-31
1963-08-03
1963-08-07
1963-08-10
1963_08_10
1963_08_11?_-_94
1963-08-13a
1963-08-13b
1963-08-17
1963-08-21
1963-08-24
1963-08-28
1963-08-31
1963-09-04
1963-09-07
1963-09-18
1963-09-21
1963-09-25
1963-09-28
1963-10-03
1963-10-05
1963-10-16
1963-10-19
1963-10-26
1963-10-30
1963-11-04
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1963-11-13
1963-11-20
1963-11-23
1963-11-27
1963-11-30
1963-12-03
1963-12-07_-_supramental_ship
1963-12-11
1963-12-14
1963-12-18
1963-12-21
1963-12-25
1963-12-29
1963-12-31
1964-01-04
1964-01-08
1964-01-15
1964-01-18
1964-01-22
1964-01-25
1964-01-28
1964-01-29
1964-01-31
1964-02-05
1964_02_05
1964_02_05_-_98
1964_02_06?_-_99
1964-02-13
1964-02-15
1964-02-22
1964-02-26
1964-03-04
1964-03-07
1964-03-11
1964-03-14
1964-03-18
1964-03-21
1964-03-25
1964_03_25
1964-03-28
1964-03-29
1964-03-31
1964-04-04
1964-04-08
1964-04-14
1964-04-19
1964-04-23
1964-04-25
1964-04-29
1964-05-02
1964-05-14
1964-05-15
1964-05-17
1964-05-21
1964-05-28
1964-06-04
1964-06-27
1964-06-28
1964-07-04
1964-07-13
1964-07-15
1964-07-18
1964-07-22
1964-07-25
1964-07-28
1964-07-31
1964-08-05
1964-08-08
1964-08-11
1964-08-14
1964-08-15
1964-08-19
1964-08-22
1964-08-26
1964-08-29
1964-09-02
1964-09-12
1964-09-16
1964_09_16
1964-09-18
1964-09-23
1964-09-26
1964-09-30
1964-10-07
1964-10-10
1964-10-14
1964-10-17
1964-10-24a
1964-10-24b
1964-10-28
1964-10-30
1964-11-04
1964-11-07
1964-11-12
1964-11-14
1964-11-21
1964-11-25
1964-11-28
1964-12-02
1964-12-07
1964-12-10
1964-12-23
1965-01-06
1965-01-09
1965-01-12
1965_01_12
1965-01-16
1965-01-24
1965-01-31
1965-02-04
1965-02-19
1965-02-24
1965-02-27
1965-03-03
1965_03_03
1965-03-06
1965-03-10
1965-03-20
1965-03-24
1965-03-27
1965-04-07
1965-04-10
1965-04-17
1965-04-21
1965-04-23
1965-04-28
1965-04-30
1965-05-05
1965-05-08
1965-05-11
1965-05-15
1965-05-19
1965-05-29
1965_05_29
1965-06-02
1965-06-05
1965-06-09
1965-06-12
1965-06-14
1965-06-18_-_supramental_ship
1965-06-23
1965-06-26
1965-06-30
1965-07-03
1965-07-07
1965-07-10
1965-07-14
1965-07-17
1965-07-21
1965-07-24
1965-07-28
1965-07-31
1965-08-04
1965-08-07
1965-08-14
1965-08-15
1965-08-18
1965-08-21
1965-08-25
1965-08-28
1965-08-31
1965-09-04
1965-09-08
1965-09-11
1965-09-15a
1965-09-15b
1965-09-18
1965-09-22
1965-09-25
1965_09_25
1965-09-29
1965-10-10
1965-10-13
1965-10-16
1965-10-20
1965-10-27
1965-10-30
1965-11-03
1965-11-06
1965-11-10
1965-11-13
1965-11-15
1965-11-20
1965-11-23
1965-11-27
1965-11-30
1965-12-01
1965-12-04
1965-12-07
1965-12-10
1965-12-15
1965-12-18
1965-12-22
1965-12-25
1965_12_25
1965_12_26?
1965-12-28
1965-12-30
1965-12-31
1966-01-08
1966-01-14
1966-01-19
1966-01-22
1966-01-26
1966-01-31
1966-02-11
1966-02-16
1966-02-19
1966-02-23
1966-02-26
1966-03-02
1966-03-04
1966-03-09
1966-03-19
1966-03-26
1966-03-30
1966-04-06
1966-04-09
1966-04-13
1966-04-16
1966-04-20
1966-04-23
1966-04-24
1966-04-27
1966-04-30
1966-05-07
1966-05-14
1966-05-18
1966-05-22
1966-05-25
1966-05-28
1966-06-02
1966-06-04
1966-06-08
1966-06-11
1966-06-15
1966-06-18
1966-06-25
1966-06-29
1966-07-06
1966_07_06
1966-07-09
1966-07-23
1966-07-27
1966-07-30
1966-08-03
1966-08-06
1966-08-10
1966-08-13
1966-08-15
1966-08-17
1966-08-19
1966-08-24
1966-08-27
1966-08-31
1966-09-03
1966-09-07
1966-09-14
1966_09_14
1966-09-17
1966-09-21
1966-09-24
1966-09-28
1966-09-30
1966-10-05
1966-10-08
1966-10-12
1966-10-15
1966-10-19
1966-10-22
1966-10-26
1966-10-29
1966-11-03
1966-11-09
1966-11-12
1966-11-15
1966-11-19
1966-11-23
1966-11-26
1966-11-30
1966-12-07
1966-12-14
1966-12-17
1966-12-20
1966-12-21
1966-12-24
1966-12-28
1966-12-31
1967-01-04
1967-01-09
1967-01-11
1967-01-14
1967-01-18
1967-01-21
1967-01-25
1967-01-28
1967-01-31
1967-02-04
1967-02-08
1967-02-11
1967-02-15
1967-02-18
1967-02-21
1967-02-22
1967-02-25
1967-03-02
1967-03-04
1967-03-07
1967-03-11
1967-03-15
1967-03-22
1967-03-25
1967-03-29
1967-04-03
1967-04-05
1967-04-12
1967-04-13
1967-04-15
1967-04-19
1967-04-22
1967-04-24
1967-04-27
1967-04-29
1967-05-03
1967-05-06
1967-05-10
1967-05-13
1967-05-17
1967-05-20
1967-05-24
1967-05-26
1967-05-27
1967-05-30
1967-06-03
1967-06-07
1967-06-14
1967-06-17
1967-06-21
1967-06-24
1967-06-28
1967-06-30
1967-07-05
1967-07-08
1967-07-12
1967-07-15
1967-07-19
1967-07-22
1967-07-26
1967-07-29
1967-08-02
1967-08-05
1967-08-12
1967-08-15
1967-08-16
1967-08-19
1967-08-26
1967-08-30
1967-09-03
1967-09-06
1967-09-09
1967-09-13
1967-09-16
1967-09-20
1967-09-23
1967-09-30
1967-10-04
1967-10-05
1967-10-07
1967-10-11
1967-10-14
1967-10-19
1967-10-21
1967-10-25
1967-10-28
1967-10-30
1967-11-04
1967-11-08
1967-11-10
1967-11-15
1967-11-18
1967-11-22
1967-11-25
1967-11-29
1967-11-Prayers_of_the_Consciousness_of_the_Cells
1967-12-02
1967-12-06
1967-12-08
1967-12-13
1967-12-16
1967-12-20
1967-12-27
1967-12-30
1968-01-01
1968-01-03
1968-01-06
1968-01-10
1968-01-12
1968-01-17
1968-01-20
1968-01-24
1968-01-27
1968-01-31
1968-02-03
1968-02-07
1968-02-10
1968-02-14
1968-02-17
1968-02-20
1968-02-28
1968-03-02
1968-03-09
1968-03-13
1968-03-16
1968-03-20
1968-03-23
1968-03-27
1968-03-30
1968-04-03
1968-04-06
1968-04-10
1968-04-13
1968-04-17
1968-04-20
1968-04-23
1968-04-24
1968-04-27
1968-05-02
1968-05-04
1968-05-08
1968-05-11
1968-05-15
1968-05-18
1968-05-22
1968-05-25
1968-05-29
1968-06-03
1968-06-05
1968-06-08
1968-06-12
1968-06-15
1968-06-18
1968-06-22
1968-06-26
1968-06-29
1968-07-03
1968-07-06
1968-07-10
1968-07-13
1968-07-17
1968-07-20
1968-07-24
1968-07-27
1968-07-31
1968-08-03
1968-08-07
1968-08-10
1968-08-22
1968-08-28
1968-08-30
1968-09-04
1968-09-07
1968-09-11
1968-09-14
1968-09-21
1968-09-25
1968-09-28
1968-10-05
1968-10-09
1968-10-11
1968-10-16
1968-10-19
1968-10-23
1968-10-26
1968-10-30
1968-11-02
1968-11-06
1968-11-09
1968-11-13
1968-11-16
1968-11-20
1968-11-23
1968-11-27
1968-11-30
1968-12-04
1968-12-11
1968-12-14
1968-12-18
1968-12-21
1968-12-25
1968-12-28
1969-01-01
1969-01-04
1969-01-08
1969-01-15
1969-01-18
1969-01-22
1969-01-25
1969-01-29
1969-02-01
1969-02-05
1969-02-08
1969-02-12
1969-02-15
1969-02-19
1969-02-22
1969-02-26
1969-03-01
1969-03-08
1969-03-12
1969-03-15
1969-03-19
1969-03-22
1969-03-26
1969-03-29
1969-04-02
1969-04-05
1969-04-09
1969-04-12
1969-04-16
1969-04-19
1969-04-23
1969-04-26
1969-04-30
1969-05-03
1969-05-07
1969-05-10
1969-05-14
1969-05-17
1969-05-21
1969-05-24
1969-05-28
1969-05-31
1969-06-04
1969-06-11
1969-06-25
1969-06-28
1969-07-02
1969-07-05
1969-07-12
1969-07-19
1969-07-23
1969-07-26
1969-07-30
1969-08-02
1969_08_03
1969_08_05
1969-08-06
1969_08_07
1969-08-09
1969_08_09
1969_08_14
1969_08_15?_-_133
1969-08-16
1969_08_19
1969-08-20
1969_08_21
1969-08-23
1969-08-27
1969_08_28
1969-08-30
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_01_-_142
1969-09-03
1969_09_04_-_143
1969-09-06
1969_09_07_-_145
1969-09-10
1969-09-13
1969_09_14
1969-09-17
1969_09_17
1969_09_18
1969-09-20
1969_09_22
1969_09_23
1969-09-24
1969_09_26
1969-09-27
1969_09_27
1969_09_29
1969_09_30
1969_09_31?_-_165
1969-10-01
1969_10_01?_-_166
1969_10_06
1969_10_07
1969-10-08
1969_10_10
1969-10-11
1969-10-12
1969_10_13
1969-10-15
1969_10_15
1969_10_17
1969-10-18
1969_10_18
1969_10_19
1969_10_21
1969-10-22
1969_10_23
1969_10_24
1969-10-25
1969_10_28
1969-10-29
1969_10_29
1969_10_30
1969_10_31
1969-11-01
1969-11-05
1969_11_07
1969-11-08
1969_11_08?
1969-11-12
1969_11_13
1969-11-15
1969_11_15
1969_11_16
1969_11_18
1969-11-19
1969-11-22
1969_11_24
1969_11_25
1969-11-26
1969_11_26
1969_11_27?
1969-11-29
1969_12_01
1969-12-03
1969_12_03
1969_12_04
1969_12_05
1969-12-06
1969_12_07
1969_12_08
1969_12_09
1969-12-10
1969_12_11
1969-12-13
1969_12_13
1969_12_14
1969_12_15
1969-12-17
1969_12_17
1969_12_18
1969-12-20
1969_12_21
1969_12_22
1969_12_23
1969-12-24
1969_12_26
1969-12-27
1969_12_28
1969_12_29?
1969-12-31
1969_12_31
1970-01-01
1970_01_01
1970-01-03
1970_01_03
1970_01_04
1970_01_06
1970-01-07
1970_01_07
1970_01_08
1970_01_09
1970-01-10
1970_01_10
1970_01_12
1970_01_13?
1970-01-14
1970_01_15
1970-01-17
1970_01_17
1970_01_20
1970-01-21
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_26
1970_01_27
1970-01-28
1970_01_28
1970_01_29
1970_01_30
1970-01-31
1970_02_01
1970_02_02
1970-02-04
1970_02_04
1970_02_05
1970-02-07
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970-02-11
1970_02_11
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970-02-18
1970_02_18
1970_02_19
1970_02_20
1970-02-21
1970_02_23
1970-02-25
1970_02_25
1970_02_26
1970_02_27?
1970-02-28
1970_03_02
1970_03_03
1970-03-04
1970_03_05
1970_03_06?
1970-03-07
1970_03_09
1970_03_10
1970_03_11
1970_03_12
1970-03-13
1970_03_13
1970-03-14
1970_03_14
1970_03_15
1970_03_17
1970-03-18
1970_03_18
1970_03_19?
1970-03-21
1970_03_21
1970_03_24
1970-03-25
1970_03_25
1970_03_27
1970-03-28
1970_03_29
1970_03_30
1970-04-01
1970_04_01
1970_04_02
1970_04_03
1970-04-04
1970_04_04
1970_04_06
1970_04_07
1970-04-08
1970_04_08
1970_04_09
1970_04_10
1970-04-11
1970_04_11
1970_04_12
1970_04_13
1970_04_14
1970-04-15
1970_04_15
1970_04_17
1970-04-18
1970_04_18
1970_04_19_-_484
1970_04_20_-_485
1970_04_21_-_490
1970-04-22
1970_04_22_-_482
1970_04_22_-_493
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970-04-29
1970_04_29
1970_04_30
1970_05_01
1970-05-02
1970_05_02
1970_05_03?
1970-05-06
1970-05-09
1970_05_12
1970-05-13
1970_05_13?
1970_05_15
1970-05-16
1970_05_16
1970_05_17
1970-05-20
1970_05_21
1970_05_22
1970-05-23
1970_05_23
1970_05_24
1970_05_25
1970-05-27
1970_05_28
1970-05-30
1970_06_01
1970_06_02
1970-06-03
1970_06_03
1970_06_04
1970_06_05
1970-06-06
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1970-06-10
1970-06-13
1970-06-17
1970-06-20
1970-06-27
1970-07-01
1970-07-04
1970-07-08
1970-07-11
1970-07-18
1970-07-22
1970-07-25
1970-07-29
1970-08-01
1970-08-05
1970-08-12
1970-08-22
1970-09-02
1970-09-05
1970-09-06
1970-09-09
1970-09-12
1970-09-16
1970-09-19
1970-09-23
1970-09-26
1970-09-30
1970-10-03
1970-10-07
1970-10-10
1970-10-14
1970-10-17
1970-10-21
1970-10-24
1970-10-28
1970-10-31
1970-11-04
1970-11-05
1970-11-07
1970-11-11
1970-11-14
1970-11-18
1970-11-21
1970-11-25
1970-11-28
1970-12-02
1970-12-03
1971-01-01
1971-01-11
1971-01-16
1971-01-17
1971-01-23
1971-01-27
1971-01-30
1971-02-03
1971-02-06
1971-02-10
1971-02-13
1971-02-17
1971-02-20
1971-02-21
1971-02-24
1971-02-25
1971-02-27
1971-03-01
1971-03-02
1971-03-03
1971-03-04
1971-03-05
1971-03-06
1971-03-10
1971-03-13
1971-03-17
1971-03-24
1971-03-27
1971-03-31
1971-04-01
1971-04-03
1971-04-07
1971-04-10
1971-04-11
1971-04-14
1971-04-17
1971-04-21
1971-04-28
1971-04-29
1971-04-Undated
1971-05-01
1971-05-05
1971-05-08
1971-05-12
1971-05-15
1971-05-19
1971-05-22
1971-05-25
1971-05-26
1971-05-27
1971-05-29
1971-05-30
1971-06-02
1971-06-03
1971-06-05
1971-06-09
1971-06-12
1971-06-16
1971-06-23
1971-06-26
1971-06-30
1971-07-03
1971-07-10
1971-07-14
1971-07-17
1971-07-21
1971-07-24
1971-07-28
1971-07-31
1971-08-04
1971-08-07
1971-08-11
1971-08-14
1971-08-18
1971-08-21
1971-08-25
1971-08-28
1971-08-Undated
1971-09-01
1971-09-04
1971-09-08
1971-09-11
1971-09-14
1971-09-15
1971-09-18
1971-09-22
1971-09-29
1971-10-02
1971-10-06
1971-10-09
1971-10-13
1971-10-16
1971-10-20
1971-10-23
1971-10-27
1971-10-30
1971-11-10
1971-11-13
1971-11-17
1971-11-20
1971-11-24
1971-11-27
1971-12-01
1971-12-04
1971-12-08
1971-12-11
1971_12_11
1971-12-13
1971-12-15
1971-12-18
1971-12-22
1971-12-25
1971-12-27
1971-12-29a
1971-12-29b
1972-01-01
1972-01-02
1972-01-05
1972-01-08
1972-01-12
1972-01-15
1972-01-19
1972-01-22
1972-01-26
1972-01-29
1972-01-30
1972-02-01
1972-02-02
1972-02-05
1972-02-07
1972-02-08
1972-02-09
1972-02-10
1972-02-11
1972-02-12
1972-02-16
1972-02-19
1972-02-22
1972-02-23
1972-02-26
1972-03-01
1972-03-04
1972-03-08
1972-03-10
1972-03-11
1972-03-15
1972-03-17
1972-03-18
1972-03-19
1972-03-22
1972-03-24
1972-03-25
1972-03-29a
1972-03-29b
1972-03-30
1972-04-02a
1972-04-02b
1972-04-03
1972-04-04
1972-04-05
1972-04-06
1972-04-08
1972-04-12
1972-04-13
1972-04-15
1972-04-19
1972-04-22
1972-04-26
1972-04-29
1972-05-04
1972-05-06
1972-05-07
1972-05-13
1972-05-17
1972-05-19
1972-05-20
1972-05-24
1972-05-26
1972-05-27
1972-05-29
1972-05-31
1972-06-03
1972-06-04
1972-06-07
1972-06-10
1972-06-14
1972-06-17
1972-06-18
1972-06-21
1972-06-23
1972-06-24
1972-06-28
1972-07-01
1972-07-05
1972-07-08
1972-07-12
1972-07-15
1972-07-19
1972-07-22
1972-07-26
1972-07-29
1972-08-02
1972-08-05
1972-08-09
1972-08-12
1972-08-16
1972-08-19
1972-08-26
1972-08-30
1972-09-06
1972-09-09
1972-09-13
1972-09-16
1972-09-20
1972-09-30
1972-10-07
1972-10-11
1972-10-14
1972-10-18
1972-10-21
1972-10-25
1972-10-28
1972-10-30
1972-11-02
1972-11-04
1972-11-08
1972-11-11
1972-11-15
1972-11-18
1972-11-22
1972-11-25
1972-11-26
1972-12-02
1972-12-06
1972-12-09
1972-12-10
1972-12-13
1972-12-16
1972-12-20
1972-12-23
1972-12-26
1972-12-27
1972-12-30
1973-01-01
1973-01-03
1973-01-10
1973-01-13
1973-01-17
1973-01-20
1973-01-24
1973-01-31
1973-02-03
1973-02-07
1973-02-08
1973-02-14
1973-02-17
1973-02-18
1973-02-21
1973-02-28
1973-03-03
1973-03-07
1973-03-10
1973-03-14
1973-03-17
1973-03-19
1973-03-21
1973-03-24
1973-03-26
1973-03-28
1973-03-30
1973-03-31
1973-04-07
1973-04-08
1973-04-10
1973-04-11
1973-04-14
1973-04-18
1973-04-25
1973-04-29
1973-04-30
1973-05-05
1973-05-09
1973-05-14
1973-05-15
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_The_Loved_Dead
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XXII
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Sefirot
2.01_-_The_Two_Natures
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_Yoga
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_On_Medicine
2.03_-_Renunciation
2.03_-_The_Integral_Yoga
2.03_-_The_Purified_Understanding
2.03_-_The_Supreme_Divine
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Divine_Truth_and_Way
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Tapasya
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_Victory_over_Falsehood
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Nature_The_World-Manifestation
21.03_-_The_Double_Ladder
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_The_Realisation_of_the_Cosmic_Self
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.12_-_On_Miracles
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Difficulties_of_the_Mental_Being
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_Faith
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.4_-_Arts
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.06_-_On_the_Characters_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.03_-_The_Divine_Force_in_Work
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Life_Sketch_of_A._B._Purani
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.2.9.03_-_Aristotle
2.2.9.04_-_Plotinus
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.06_-_Opening_to_the_Force
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1.52_-_The_Ode
2.3.1.54_-_An_Epic_Line
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.05_-_HYMN_TO_DARKNESS
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
25.12_-_AGNI
26.01_-_Vedic_Hymns
26.02_-_Other_Hymns_and_Prayers
26.03_-_Ramprasad
26.04_-_Rabindranath_Tagore
26.05_-_Modern_Poets
26.06_-_Ashram_Poets
26.07_-_Dhammapada
26.08_-_Charyapda
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
28.02_-_An_Impression
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Love_and_the_Triple_Path
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.04_-_LUNA
3.04_-_The_Flowers
3.04_-_The_Way_of_Devotion
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.06_-_Charity
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Sage
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.08_-_The_Myster_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Punishment
31.10_-_East_and_West
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.16.1_-_Of_the_Oath
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.08_-_Novel-Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1.11_-_Language-Study_and_Yoga
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
35.04_-_Hymn_To_Surya
35.05_-_Hymn_To_Saraswati
35.06_-_Who_Seeks_Holy_Places?
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
39.08_-_Release
39.09_-_Just_Be_There_Where_You_Are
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_The_Integral_Perfection
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_The_Perfection_of_the_Mental_Being
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.09_-_The_Liberation_of_the_Nature
41.01_-_Vedic_Hymns
41.02_-_Other_Hymns_and_Prayers
41.03_-_Bengali_Poems_of_Sri_Aurobindo
41.04_-_Modern_Bengali_Poems
4.10_-_The_Elements_of_Perfection
4.1.1.01_-_The_Fundamental_Realisations
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.2.03_-_The_Birth_of_Sin
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.4.1.07_-_Experiences_of_Ascent_and_Descent
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Perfection_of_the_Body
5.02_-_Two_Parallel_Movements
5.03_-_The_Divine_Body
5.03_-_Towars_the_Supreme_Light
5.04_-_Supermind_and_the_Life_Divine
5.04_-_Three_Dreams
5.05_-_The_War
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
6.02_-_STAGES_OF_THE_CONJUNCTION
6.06_-_Remembrances
6.07_-_Myself_and_My_Creed
7.04_-_The_Vital
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.08_-_Sincerity
7.10_-_Order
7.11_-_Building_and_Destroying
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Conversations_with_Sri_Aurobindo
DS2
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
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Talks_With_Sri_Aurobindo_1
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Last_Question
The_Logomachy_of_Zos
The_Riddle_of_this_World

PRIMARY CLASS

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concept
definitions
dictionary
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element_in_the_yoga
elements
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my_Yoga
places
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SEE ALSO

SIMILAR TITLES
Advanced Integral
An Informal Integral Canon
Core Integral
Essential Integral
Integral
Integral Centers
Integral Discord Server
Integrality
Integral Life
integrallife - links-list
Integral Life Practice
Integral Life Practice (book)
integralperfection.weebly.com
Integral Psychology
Integral Spirituality
Integral Theory
integraltransformation - links-list
integralworld - links-list
Integral Yoga
Integral Yoga (defs)
Integral Yoga Glossaries
Integral Yoga (my Yoga)
integralyogin
L001.000 - The High, Wide, Deep, Ranged, True, Good, Beautiful and Holy Integral Yoga
Lecture-Series 001 - The Integral Yoga of Sri Aurobindo and The Mother
Savitri (my Integral Yoga)
The Integral Perfection
The Integral Symposium
The Integral Yoga

DEFINITIONS

Integral ::: 1. Complete, balanced, whole, lacking nothing essential. In this general usage, “integral” is typically lowercase. 2. When capitalized, “Integral” is synonymous with AQAL. In this usage, “Integral Art,” “Integral Ecology,” or “Integral Business” mean “AQAL Art,” “AQAL Ecology,” “AQAL Business,” etc.

Integral Life Practice (ILP) ::: The practice of body, mind, and spirit in self, culture, and nature. The personal expression of the AQAL framework. A modular and scalable approach to personal and professional growth. ILP focuses on tailoring a customized approach to the quadrants, levels, lines, states, or types of one’s own potential.

Integrally informed ::: A phrase that denotes a consciousness, approach, or product informed by Integral Theory. For example, an “Integrally informed artist,” or an “Integrally informed artwork.”

Integral Mathematics (of Primordial Perspectives) ::: A type of mathematics that replaces variables with perspectives and objects with sentient beings. A psychoactive math where one inhabits the perspectives of sentient beings and repeatedly takes the role of others. At this point, Integral Mathematics is a notational system and not a fully formed rigorous mathematics. (Although several mathematicians who have looked at it believe it can be developed into a radically new type of mathematics.)

Integral Methodological Pluralism (IMP) ::: A set of social practices that corresponds with AQAL metatheory. IMP is paradigmatic in that it includes the most time-honored methodologies, and meta-paradigmatic in that it weaves them together by way of three integrative principles: nonexclusion, unfoldment, and enactment. IMP is associated with the fifth and most current phase of Wilber’s work (“Wilber-V”).

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the

Integral Perspectivism ::: The sum total of all 8 primordial perspectives. See quadrivia.

Integral Post-Metaphysics ::: An AQAL approach to ontology and epistemology that replaces perceptions with perspectives, and thus redefines the manifest realm most fundamentally as the realm of perspectives, not things, nor events, nor processes. This also amounts to “post-ontology” and “post-epistemology,” although the terms “ontology” and “epistemology” are still used loosely given the lack of alternatives.

Integral Semiotics ::: An AQAL approach to the study of signs and symbols, where the referent of any sign is said to exist within a specific worldspace. By way of a quadrivium, Integral Semiotics associates the signifier with the Upper-Right quadrant, the signified with the Upper-Left quadrant, semantics with the Lower-Left quadrant, and syntax with the Lower-Right quadrant. See sign, signifier, signified, semantics, syntax, and referent.

Integral Theory ::: See AQAL.

Integral Transformative Practice (ITP) ::: A personal growth practice pioneered by Michael Murphy and George Leonard.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacriflee to the Divine, the conquest of desire, egoless and dcsirdess action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispens- able. Their principal aims must be included in the integrality of the yoga ; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psycho- physical processes on a large scale would be the substitution of a lower for a higher action.

Integral Yoga and Kimdalim Yoga ::: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the iidhara to meet the greater conscious-

Integral Yoga and other Yogas ::: The old yogas reach

Integral Yoga and Patanjala Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

Integral Yoga ::: a union (yoga) in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work.

Integral Yoga, Gita and Tantra ::: The Gita follows the

Integral Yoga

Integral Yoga::: The integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence.
   Ref: CWSA Vol. 23-24, Page: 18-19


integral: 1. The resulting expression of an integration.

integral ::: a. --> Lacking nothing of completeness; complete; perfect; uninjured; whole; entire.
Essential to completeness; constituent, as a part; pertaining to, or serving to form, an integer; integrant.
Of, pertaining to, or being, a whole number or undivided quantity; not fractional.
Pertaining to, or proceeding by, integration; as, the integral calculus.


integral calculus: One of two main parts of calculus which is concerned with the study of integrals, as opposed to differential calculus.

integral ::: entire; complete; whole.

integrality ::: n. --> Entireness.

integrally ::: adv. --> In an integral manner; wholly; completely; also, by integration.

integral membrane proteins ::: Proteins that possess hydrophobic domains that are inserted into membranes.

integral of a power series: An alternative method of integration of a function by integrating the power series representing the function, given that the function (the integrand) can be represented by a power series.

integral sign: The symbol ∫ used to represent integration - the symbol originates from considering integration as a modified (infintie) form of summation, which uses a large capital sigma in a similar capacity.

integral test: See Cauchy integral test.



QUOTES [182 / 182 - 500 / 900]


KEYS (10k)

  126 Sri Aurobindo
   23 The Mother
   11 Ken Wilber
   5 Essential Integral
   2 M Alan Kazlev
   1 V.S. Apte (1965)
   1 R Buckminster Fuller
   1 Nolini Kanta Gupta
   1 Nikola Tesla
   1 MysticMonistToday at 12:23 AM ::: think the theme really needs to be awakening
J- (integralyogin)[12/132]Today at 12:23 AM ::: very good aswell for sure
MysticMonistToday at 12:23 AM ::: And exploration and smashing boundaries
J- (integralyogin)[12/132]Today at 12:23 AM ::: oh nice
   1 Michael Murphy
   1 Layman Pascal
   1 Jean Gebser
   1 Integral Yoga; Sri Aurobindo's Teaching and Method of Practice
   1 Henry David Thoreau
   1 Frank Visser
   1 Dion Fortune
   1 Daily Evolver
   1 Advanced Integral
   1 ?

NEW FULL DB (2.4M)

   54 Sri Aurobindo
   13 Ken Wilber
   12 Laozi
   12 Anonymous
   9 The Mother
   8 Pope Francis
   7 Parker J Palmer
   6 Thomas Berry
   5 The Mother
   5 Paul Virilio
   4 R Buckminster Fuller
   4 Ken Wilber
   4 Augustus De Morgan
   3 Lao Tzu
   3 Henry David Thoreau
   2 Walt Whitman
   2 Ursula K Le Guin
   2 Timothy Ferriss
   2 Thomas Pynchon
   2 Thomas Jefferson

1:An integral approach acknowledges that all views have a degree of truth.
   ~ Ken Wilber,
2:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
3:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
4:Integral opening of the being towards the Divine: the first step of the ascent.
   ~ The Mother, Words Of The Mother II,
5:To be in full union with the Divine is the final aim. ~ Sri Aurobindo, Letters on Yoga - II, The Aim of the Integral Yoga,
6:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
7:All the hundred separate paths meet in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga,
8:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
9:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
10:It is not what you do but the spirit in which you do it that is important for the integral Yoga.
   ~ The Mother, Words Of The Mother I, [T5],
11:Psychotherapy may begin with the primitive, but it must end with the divine, for both are integral factors in the human mind. ~ Dion Fortune,
12:To be by oneself very much needs a certain force of inner life. ~ Sri Aurobindo, Letters on Yoga - II, Asceticism and the Integral Yoga,
13:Both the Being and the Becoming are truths of one absolute Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
14:Evil deforms and disguises good. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
15:Renunciation is to go to the extreme, but also enjoyment is to be equally integral. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
16:The integral truth of things is truth not of the reason but of the spirit. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
17:Different worlds are brought forth by the structures of consciousness doing the perceiving and co-creating. ~ Ken Wilber, Integral Spirituality, 168,
18:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
19:Falsehood deforms and disguises truth. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
20:What is needed of me that I may not fail to progress as I should?

   A constant and integral aspiration.
   ~ The Mother, Words Of The Mother II, [T5],
21:Mental knowledge is not an integral but always a partial knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
22:A divine unity of supreme spirit and its supreme nature is the integral liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
23:Each form is there because it is an expression of some power of That which inhabits it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
24:The supraphysical is as real as the physical; to know it is part of a complete knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
25:In the long and difficult integral Yoga there must be an integral faith and an unshakable patience. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
26:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
27:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
28:The subjective and the objective truth of things are both real, they are two sides of the same Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
29:Integral Yoga of Sri Aurobindo & The Mother - On spirit possession and mental imbalances
   ~ ?, https://auromere.wordpress.com/2012/02/16/on-spirit-possession-and-mental-imbalances/,
30:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine: The Integral Knowledge and the Aim of Life; Four Theories of Existence,
31:Without an opening into universality the individual remains incomplete. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
32:For integral self-possession we must be one not only with the Self, with God, but with all existences. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of the Cosmic Self,
33:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
34:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
35:All things are the symbols through which we have to approach and draw nearer to That by which we and they exist. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
36:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
37:The perfect union is that which meets the Divine at every moment, in every action and with all the integrality of the nature. ~ Sri Aurobindo, Essays on the Gita, The Way and the Bhakta,
38:A perfect self-expression of the spirit is the object of our terrestrial existence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
39:Make the most of your regrets; never smother your sorrow, but tend and cherish it till it comes to have a separate and integral interest. To regret deeply is to live afresh.
   ~ Henry David Thoreau,
40:The fundamental truth of Being must necessarily be the fundamental truth of Becoming. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
41:Integral reality is the world’s transparency, a perceiving of the world as truth: a mutual perceiving and imparting of the truth of the world and of man and of all that transluces both. ~ Jean Gebser,
42:To those who want to practise the integral Yoga, it is strongly advised to abstain from three things: 1) Sexual intercourse 2) Smoking 3) Drinking alcohol
   ~ The Mother, Words Of The Mother II, [T1],
43:That knowledge is likely to be the highest knowledge which illumines, integralises, harmonises the significance of all knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
44:The integral liberation comes when this passion for release, mumukṣutva, founded on distaste or vairāgya, is itself transcended. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Nature,
45:A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
46:In his self-integration the soul of the individual must awake to universality and to transcendence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
47:A vacant Absolute is no Absolute,—our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
48:Its origin is a limitation of knowledge, its distinctive character a separation of the being from its own integrality and entire reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
49:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching divine Being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga,
50:To manifest what is from the first occult within it is the whole hidden trend of evolutionary Nature. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
51:When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
52:Truth of being must govern truth of life; it cannot be that the two have no relation or interdependence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
53:The seeker of the integral state of knowledge must be free from attachment to action and equally free from attachment to inaction. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
54:All is mute in the being, but in the bosom of the silence burns the lamp that can never be extinguished, the fire of an ardent aspiration to know and to love integrally the Divine.
   ~ The Mother, Words Of The Mother II,
55:we have to bring a wider meaning into our human life and manifest in it the much more that we secretly are. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
56:All the basic realities are a bringing out of something that is eternal and inherently true in the Absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
57:I live on Earth at present, and I don't know what I am. I know that I am not a category. I am not a thing - a noun, I seem to be a verb, an evolutionary process - an integral function of the universe. ~ R Buckminster Fuller,
58:What do I need to develop most? And what do I need to reject most?

   Develop - sincerity (that is, an integral adhesion to the Divine's way. Reject - the pull of the old human habits.
   ~ The Mother, Words Of The Mother II,
59:The consent of all the being is necessary for the divine change, and it is the completeness and fullness of the consent that constitutes the integral surrender. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
60:Cosmic being is not a meaningless freak or phantasy or a chance error; there is a divine significance and truth in it. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
61:Perspectival-reason, being highly reflexive, also allows sustained introspection. And it is the first structure that can imagine 'as if' and 'what if' worlds: it becomes a true dreamer and visionary.
   ~ Ken Wilber, Integral Psychology, 26,
62:A true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
63:... maintains that, along with Aurobindo's Life Divine, Heidegger's Being and Time, and Whitehead's Process and Reality, Wilber's Sex Ecology Spirituality [SES] is 'one of the four great books of this [twentieth] century'
   ~ Michael Murphy, Integral, 2004.,
64:The integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature,
65:It is always the originating supermind that contains within itself the true values, significances and relations of the other parts of our being and its unfolding is the condition of the integral possession of our self and nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
66:And if we can thus be free in the spirit, we shall find out all the wonder of God's workings; we shall find that in inwardly renouncing everything we have lost nothing. 'By all this abandoned thou shalt come to enjoy the All.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Renunciation,
67:To be "integrally developed" does not mean that you have to excel in all the known intelligences, or that all of your lines have to be at level 3. But it does mean that you develop a very good sense of what your own psychograph is actually like, so that with a much more Integral self-image you can plan your future development. ~ Ken Wilber,
68:The passage from the lower to the higher is the aim of Yoga; and this passage may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. it is this, rather, that must be the aim of an integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
69:Integral theory is a school of philosophy that seeks to integrate all of human wisdom into a new, emergent worldview that is able to accommodate the gifts of all previous worldviews, including those which have been historically at odds: science and religion, Eastern and Western schools of thought, and pre-modern, modern and post-modern worldviews. ~ Daily Evolver,
70:WILL, KNOWLEDGE and love are the three divine powers in human nature and the life of man, and they point to the three paths by which the human soul rises to the divine. The integrality of them, the union of man with God in all the three, must therefore, as we have seen, be the foundation of an integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
71:Why do men cling to a religion?

   Religions are based on creeds which are spiritual experiences brought down to a level where they become more easy to grasp, but at the cost of their integral purity and truth. The time of religions is over. We have entered the age of universal spirituality, of spiritual experience in its initial purity.
   ~ The Mother, Words Of The Mother III,
72:tapasya :::
Tapasya: a discipline aiming at the realisation of the Divine.
Mental tapasya: the process leading to the goal.
Vital tapasya: the vital undergoes a rigorous discipline in order to transform itself.
Integral tapasya: the whole being lives only to know and serve the Divine.
Perfect tapasya: that which will reach its goal. ~ The Mother, Words Of The Mother II,
73:The Isha Upanishad also speaks of the golden lid hiding the face of the Truth by removing which the Law of the Truth is seen and the highest knowledge in which the One Purusha is known (so'ham asmi) is described as the kalyan.atama form of the Sun. All this seems to refer to the supramental states of which the Sun is the symbol.
   ~ Sri Aurobindo, Letters On Yoga - I, Integral Yoga and Other Paths -IV,
74:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga, 609 [yoga is:],
75:...to do the integral yoga one must first resolve to surrender entirely to the Divine, there is no other way, this is the way. But after that one must have the five psychological virtues, five psychological perfections and we say that the perfections are 1.Sincerity or Transparency 2.Faith or Trust (Trust in the Divine) 3.Devotion or Gratitude 4.Courage or Inspiration 5.Endurance or Perseverance
   ~ The Mother, Questions And Answers 1956,
76:MysticMonistToday at 12:23 AM ::: think the theme really needs to be awakening
J- (integralyogin)[12/132]Today at 12:23 AM ::: very good aswell for sure
MysticMonistToday at 12:23 AM ::: And exploration and smashing boundaries
J- (integralyogin)[12/132]Today at 12:23 AM ::: oh nice, i loveeeeeee exploration, and smashing boundaries very nice
MysticMonistToday at 12:24 AM ::: Yeah I know, that's the themes you would do well with,
77:fundamentally, all pain and suffering are the result of an insufficient consciousness-force in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being.
   ~ Sri Aurobindo, The Life Divine, The Origin of Falsehood and Evil [623],
78:All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge,
79:The means of realisation is to be found in an integral Yoga, a union in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire conseceration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of the divine work.
   ~ Sri Aurobindo, Letters On Yoga - II,
80:And Thou, O Lord, who art all this made one and much more, O sovereign Master, extreme limit of our thought, who standest for us at the threshold of the Unknown, make rise from that Unthinkable some new splendour, some possibility of a loftier and more integral realisation, that Thy work may be accomplished and the universe take one step farther towards the sublime Identity, the supreme Manifestation.
   And now my pen falls mute and I adore Thee in silence.*
   ~ The Mother, Prayers And Meditations, 270,
81:And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 67,
82:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga Of Divine Works, Self-Surrender In Works - The Way Of The Gita, 93,
83:The integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes -- the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T4],
84:The aim of a complete course of development is to divest the basic structures of any sense of exclusive self, and thus free the basic needs from their contamination by the needs of the separate self sense. When the basic structures are freed from the immortality projects of the separate self, they are free to return to their natural functional relationships .... when hungry, we eat; when tired, we sleep. The self has been returned to the Self, all self-needs have been met and discarded; and the basic needs alone remain. ~ Ken Wilber, Integral Psychology, p. 253,
85:When you only have sensations, perceptions, and impulses, the world is archaic. When you add the capacity for images and symbols, the world appears magical. When you add concepts, rules, and roles, the world becomes mythic. When formal-reflexive capacities emergy, the rational world comes into view. With vision-logic, the existential world stands forth. When the subtle emerges, the world becomes divine. When the causal emerges, the self becomes divine. When the nondual emerges, world and self are realized to be one Spirit.
   ~ Ken Wilber, Integral Psychology, 119,
86:But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, The Knowledge and the Ignorance - The Spiritual Evolution,
87:enactment ::: no experience is innocent and pregiven, rather it is brought forth or enacted in part by the activity of the subject doing the experiencing thus one activity, paradigm or injunction will bring forth a particular set of experiences. experiences that are not themselves .... but rather are co-created and co-enacted by the paradigm or activity itself and accordingly one paradigm does not give the correct view of the world and therefore as if it did to negate, criticize, or exclude other experiences brought forth by other paradigms. ~ Advanced Integral, L1, slide30 enactment,
88:way of the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. ... An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 78,
89:The Divine is in his essence infinite and his manifestation too is multitudinously infinite. If that is so, it is not likely that our true integral perfection in being and in nature can come by one kind of realisation alone; it must combine many different strands of divine experience. It cannot be reached by the exclusive pursuit of a single line of identity till that is raised to its absolute; it must harmonise many aspects of the Infinite. An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, p. 114,
90:Whenever we moderns pause for a moment, and enter the silence, and listen very carefully, the glimmer of our deepest nature begins to shine forth, and we are introduced to the mysteries of the deep, the call of the within, the infinite radiance of a splendor that time and space forgot - we are introduced to the all-pervading Spiritual domain that the growing tip of our honored ancestors were the first to discover. And they were good enough to leave us a general map to that infinite domain, a map called the Great Nest of Being, a map of our own interiors, an archeology of our own Spirit. ~ Ken Wilber, Integral Psychology, p. 190,
91:For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded sidetracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation, 444, [T1],
92:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],
93:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],
94:the threefold character of the union :::
   The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
95:three paths as one :::
   We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in the triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
96:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his-or her-numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together. The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62,
97:An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct" the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry - including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology-all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing. ~ Ken Wilber,
98:Likewise, looking deep within the mind, in the very most interior part of the self, when the mind becomes very, very quiet, and one listens very carefully, in that infinite silence, the soul begins to whisper, and its feather-soft voice takes one far beyond what the mind could ever imagine, beyond anything rationality could possibly tolerate, beyond anything logic can endure. In its gentle whisperings, there are the faintest hints of infinite love, glimmers of a life that time forgot, flashes of a bliss that must not be mentioned, an infinite intersection where the mysteries of eternity breathe life into mortal time, where suffering and pain have forgotten how to pronounce their own names, this secret quiet intersection of time and the very timeless, an intersection called the soul. ~ Ken Wilber, Integral Psychology, p. 106.,
99:All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
100:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga,
101:The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of shortcuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 45,
102:I have said that from a young age children should be taught to respect good health, physical strength and balance. The great importance of beauty must also be emphasised. A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. When we speak of the other aspects of an integral education, we shall see what inner conditions are to be fulfilled so that this beauty can one day be manifested. ~ The Mother, On Education, Physical Education,
103:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
104:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I,
105:burden and advantage to an Integral Yoga; :::
   ...The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impedimenta. For we have set out to conquer all ourselves and the world for God; ... Our compensation is that even if the path is that even if the path is more rugged, the effort more complex and baffling arduous, yet after a certain point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit, Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the Powers that oppose us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 74,
106:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
107:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
108:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.
   And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other ~ Sri Aurobindo, The Synthesis Of Yoga,
109:an all-inclusive concentration is required for an Integral Yoga :::
   Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
110:a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
   ~ Sri Aurobindo, The Life Divine,
111:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga,
112:Nature may reach the same result in many ways. Like a wave in the physical world, in the infinite ocean of the medium which pervades all, so in the world of organisms, in life, an impulse started proceeds onward, at times, may be, with the speed of light, at times, again, so slowly that for ages and ages it seems to stay, passing through processes of a complexity inconceivable to men, but in all its forms, in all its stages, its energy ever and ever integrally present.
   A single ray of light from a distant star falling upon the eye of a tyrant in bygone times may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe, so intricate, so inconceivably complex are the processes in Nature. In no way can we get such an overwhelming idea of the grandeur of Nature than when we consider, that in accordance with the law of the conservation of energy, throughout the Infinite, the forces are in a perfect balance, and hence the energy of a single thought may determine the motion of a universe. ~ Nikola Tesla,
113:
   Sweet Mother, Sri Aurobindo has said somewhere that if one surrenders to the Divine Grace, it will do everything for us. Therefore, what value has tapasya?

If you want to know what Sri Aurobindo has said on a given subject, you must at least read all that he has written on that subject. You will then see that he has apparently said the most contradictory things. But when one has read everything, and understood a little, one perceives that all the contradictions complement each other and are organised and unified into an integral synthesis. Here is another quotation from Sri Aurobindo which will show you that your question is based on ignorance. There are many others which you can read with interest and which will make your intelligence more supple: 'If there is not a complete surrender, then it is not possible to adopt the baby cat attitude; it becomes mere tamasic passivity calling itself surrender. If a complete surrender is not possible in the beginning, it follows that personal effort is necessary.' 16 December 1964
   ~ The Mother, Some Answers From The Mother, 308,
114:This concentration proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, Concentration [321],
115:The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga, 610 [T3],
116:I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.
   You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. And then you may also meditate for very practical reasons: when you have a difficulty to clear up, a solution to find, when you want help in some action or another. You may meditate for that too.
   I think everyone has his own mode of meditation. But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. Then it becomes dynamic. ~ The Mother,
117:In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
118:
   An Informal Integral Canon: Selected books on Integral Science, Philosophy and the Integral Transformation
   Sri Aurobindo - The Life Divine
   Sri Aurobindo - The Synthesis of Yoga
   Pierre Teilhard de Chardin - The Phenomenon of Man
   Jean Gebser - The Ever-Present Origin
   Edward Haskell - Full Circle - The Moral Force of Unified Science
   Oliver L. Reiser - Cosmic Humanism and World Unity
   Christopher Hills - Nuclear Evolution: Discovery of the Rainbow Body
   The Mother - Mother's Agenda
   Erich Jantsch - The Self-Organizing Universe - Scientific and Human Implications of the Emerging Paradigm of Evolution
   T. R. Thulasiram - Arut Perum Jyothi and Deathless Body
   Kees Zoeteman - Gaiasophy
   Ken Wilber - Sex Ecology Spirituality: The Spirit of Evolution
   Don Edward Beck - Spiral Dynamics: Mastering Values, Leadership, and Change
   Kundan Singh - The Evolution of Integral Yoga: Sri Aurobindo, Sri Ramakrishna, and Swami Vivekananda
   Sean Esbjorn-Hargens - Integral Ecology: Uniting Multiple Perspectives on the Natural World
   ~ M Alan Kazlev, Kheper,
119:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
120:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18,
121:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
122:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, p.47-8,
123:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
124:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
125:The sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
   On the contrary, the sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
   Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man's unconverted state and the revelation of the Divine within him. ~ Sri Aurobindo, The Synthesis Of Yoga,
126:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
127:If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an integral Yoga.
   It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 165, [T2],
128:the first necessity; :::
   The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 72,
129:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.57

57. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion,
130:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
131:There must be accepted and progressively accomplished a surrender of our capacities of working into the hands of a greater Power behind us and our sense of being the doer and worker must disappear. All must be given for a more direct use into the hands of the divine Will which is hidden by these frontal appearances; for by that permitting Will alone is our action possible. A hidden Power is the true Lord and overruling Observer of our acts and only he knows through all the ignorance and perversion and deformation brought in by the ego their entire sense and ultimate purpose. There must be effected a complete transformation of our limited and distorted egoistic life and works into the large and direct outpouring of a greater divine Life, Will and Energy that now secretly supports us. This greater Will and Energy must be made conscious in us and master; no longer must it remain, as now, only a superconscious, upholding and permitting Force. There must be achieved an undistorted transmission through us of the all-wise purpose and process of a now hidden omniscient Power and omnipotent Knowledge which will turn into its pure, unobstructed, happily consenting and participating channel all our transmuted nature. This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [92],
132:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
133:challenge for the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 78, [T9],
134:A divine strength and courage and a divine compassion and helpfulness are the very stuff of that which he would be. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka of Integral Yoga
The difficulty of harmonising the divine life with human living, of being in God and yet living in man is the very difficulty that he is set here to solve and not to shun. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka Of Integral yoga
Personal salvation he does not seek except as a necessity for the human fulfilment and because he who is himself in bonds cannot easily free others,—though to God nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka Of Integral Yoga
For a heaven of personal joys he has no hankerings even as a hell of personal sufferings has for him no terrors. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka of Integral Yoga
If there is an opposition between the spiritual life and that of the world, it is that gulf which he is here to bridge, that opposition which he is here to change into a harmony. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka Of Integral yoga
If the world is ruled by the flesh and the devil, all the more reason that the children of Immortality should be here to conquer it for God and the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka of Integral yoga
To give oneself is the secret of sadhana, not to demand and acquire a thing. ~ Sri Aurobindo, The Mother with Letters on The Mother, The Mother’s Love,
135:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital
the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper
dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
136:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
137:scope and aim of the works of sacrifice :::
   Into the third and last category of the works of sacrifice can be gathered all that is directly proper to the Yoga of works; for here is its field of effectuation and major province. It covers the entire range of lifes more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling Spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self-will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 169,
138:[the first aid, shastra, the lotus of the eternal knowledge:]
   The supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
   Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids [53] [T1],
139:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T2],
140:the aim of our yoga :::
   The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89-90,
141:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
142:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
143:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.

Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53, Middle Vision Logic,
144:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
145:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
146:Many Blows are Needed:

Mother, even when one tries to think that one is powerless, there is something which believes one is powerful. So?

Ah, yes, ah yes! Ah, it is very difficult to be sincere.... That is why blows multiply and sometimes become terrible, because that's the only thing which breaks your stupidity. This is the justification of calamities. Only when you are in an acutely painful situation and indeed before something that affects you deeply, then that makes the stupidity melt away a little. But as you say, even when there is something that melts, there is still a little something which remains inside. And that is why it lasts so long... How many blows are needed in life for one to know to the very depths that one is nothing, that one can do nothing, that one does not exist, that one is nothing, that there is no entity without the divine Consciousness and the Grace. From the moment one knows it, it is over; all difficulties have gone. When one knows it integrally and there is nothing which resists... but till that moment... And it takes very long.

   Why doesn't the blow come all at once?

   Because that would kill you. For if the blow is strong enough to cure you, it would simply crush you, it would reduce you to pulp. It is only by proceeding little by little, little by little, very gradually, that you can continue to exist. Naturally this depends on the inner strength, the inner sincerity, and on the capacity for progress, for profiting by experience and, as I said a while ago, on not forgetting. If one is lucky enough not to forget, then one goes much faster. One can go very fast. And if at the same time one has that inner moral strength which, when the red-hot iron is at hand, does not extinguish it by trying to pour water over it, but instead goes to the very core of the abscess, then in this case things go very fast also. But not many people are strong enough for this. On the contrary, they very quickly do this (gesture), like this, like this, in order to hide, to hide from themselves. How many pretty little explanations one gives oneself, how many excuses one piles up for all the foolishnesses one has committed.
   ~ The Mother, Questions And Answers 1954,
147:formal-operational ::: The orange altitude emerged a few hundred years ago with the European Rennisance. Its modern, rational view grew in prominance through the Age of Enlightenment and came to its fullest expression during the Industrial Revolution.

Fueling this age of reason and science was the emergence of formal operational cognition, or the ability to operate on thoughts themselves. No longer limited to reflection on concrete objects, cognition moves from representations to abstractions and can now operate on a range of non-tangiable propositions that may not reflect the concrete world. This is the basis of scientific reasoning through hypothesis. Orange also brings multiplistic thinking, or the realization that there are several possible ways of approaching a situation, even though one is still considered most right. Self-sense at orange features two shifts, first to expert and then to achiever, these moves feature an increase in self-awareness and appreciation for multiple possibilities in a given situation. Recognition that one doesnt always live up to idealized social expectations is fueled by an awareness that begins to penetrate the inner world of subjectivity. This is the beginning of introspection. An objectifiable self-sense and the capacity to take a third person perspective. Needs shift from belonging to self-esteem. And values land on pragmatic utiliarian approaches to life that rely on ... and thinking to earn progress, prosperity and self-reliance. Morality at orange sees right defined by universal ethical principles. The emergence of formal operational thinking at orange enables a world-centric care for universal human rights and the right of each individual for autonomy and the pursuit of happiness. A desire for individual dignity and self-respect are also driving forces behind orange morality. A significant number of the founding fathers of the United States harbored orange values. ...

Faith at orange is called Individual Reflective and so far as identity and world-view are differentiated from others, and faith takes on an essence of critical thought. Demythologizing symbols into conceptual meanings. At orange we see the emergence of rational deism and secularism. ~ Essential Integral, 4.1-51, Formal Operational,
148:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.

Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.

Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.

Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54, Higher Mind,
149:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
150:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
151:complexity of the human constitution :::
   There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.
   The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 74-75,
152:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
153:meta-systemic operations ::: As the 1950's and 60s begin to roll around the last stage of first tier emerged as a cultural force. With the Green Altitude we see the emergence of Pluralistic, Multicultural, Post-Modern world-views.

Cognition is starting to move beyond formal-operations into the realm of co-ordinating systems of abstractions, in what is called Meta-systemic Cognition. While formal-operations acted upon the classes and relations between members of classes. Meta-systemic operations start at the level of relating systems to systems. The focus of these investigations is placed upon comparing, contrasting, transforming and synthesizing entire systems, rather than components of one system. This emergent faculty allows self-sense to focus around a heightened sense of individuality and an increased ability for emotional resonance. The recognition of individual differences, the ability to tolerate paradox and contradiction, and greater conceptual complexity all provide for an understanding of conflict as being both internally and externally caused. Context plays a major role in the creation of truth and individual perspective. With each being context dependent and open to subjective interpretation, meaning each perspective and truth are rendered relative and are not able to be judged as better or more true than any other. This fuels a value set that centers on softness over cold rationality. Sensitivity and preference over objectivity.

Along with a focus on community harmony and equality which drives the valuing of sensitivity to others, reconcilation, consensus, dialogue, relationship, human development, bonding, and a seeking of a peace with the inner-self. Moral decisions are based on rights, values, or principles that are agreeable to all individuals composing a society based on fair and beneficial practices. All of this leads to the Equality movements and multiculturalism. And to the extreme form of relativitism which we saw earlier as context dependant nature of all truth including objective facts.

Faith at the green altitude is called Conjunctive, and allows the self to integrate what was unrecognized by the previous stages self-certainty and cognitive and affective adaptation to reality. New features at this level of faith include the unification of symbolic power with conceptual meaning, an awareness of ones social unconscious, a reworking of ones past, and an opening to ones deeper self. ~ Essential Integral, 4.1-52, Meta-systemic Operations,
154:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, 681,
155:The Examiners
The integral yoga consists of an uninterrupted series of examinations that one has to undergo without any previous warning, thus obliging you to be constantly on the alert and attentive.

   Three groups of examiners set us these tests. They appear to have nothing to do with one another, and their methods are so different, sometimes even so apparently contradictory, that it seems as if they could not possibly be leading towards the same goal. Nevertheless, they complement one another, work towards the same end, and are all indispensable to the completeness of the result.

   The three types of examination are: those set by the forces of Nature, those set by spiritual and divine forces, and those set by hostile forces. These last are the most deceptive in their appearance and to avoid being caught unawares and unprepared requires a state of constant watchfulness, sincerity and humility.

   The most commonplace circumstances, the events of everyday life, the most apparently insignificant people and things all belong to one or other of these three kinds of examiners. In this vast and complex organisation of tests, those events that are generally considered the most important in life are the easiest examinations to undergo, because they find you ready and on your guard. It is easier to stumble over the little stones in your path, because they attract no attention.

   Endurance and plasticity, cheerfulness and fearlessness are the qualities specially needed for the examinations of physical nature.

   Aspiration, trust, idealism, enthusiasm and generous self-giving, for spiritual examinations.

   Vigilance, sincerity and humility for the examinations from hostile forces.

   And do not imagine that there are on the one hand people who undergo the examinations and on the other people who set them. Depending on the circumstances and the moment we are all both examiners and examinees, and it may even happen that one is at the same time both examiner and examinee. And the benefit one derives from this depends, both in quality and in quantity, on the intensity of one's aspiration and the awakening of one's consciousness.

   To conclude, a final piece of advice: never set yourself up as an examiner. For while it is good to remember constantly that one may be undergoing a very important examination, it is extremely dangerous to imagine that one is responsible for setting examinations for others. That is the open door to the most ridiculous and harmful kinds of vanity. It is the Supreme Wisdom which decides these things, and not the ignorant human will. ~ The Mother, Words Of The Mother II,
156:What is the difference between meditation and concentration?
   Meditation is a purely mental activity, it interests only the mental being. One can concentrate while meditating but this is a mental concentration; one can get a silence but it is a purely mental silence, and the other parts of the being are kept immobile and inactive so as not to disturb the meditation. You may pass twenty hours of the day in meditation and for the remaining four hours you will be an altogether ordinary man because only the mind has been occupied-the rest of the being, the vital and the physical, is kept under pressure so that it may not disturb. In meditation nothing is directly done for the other parts of the being.
   Certainly this indirect action can have an effect, but... I have known in my life people whose capacity for meditation was remarkable but who, when not in meditation, were quite ordinary men, even at times ill-natured people, who would become furious if their meditation was disturbed. For they had learnt to master only their mind, not the rest of their being.
   Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it, that is, the concentration may be partial, total or integral, and in each case the result will be different.
   If you have the capacity to concentrate, your meditation will be more interesting and easieR But one can meditate without concentrating. Many follow a chain of ideas in their meditation - it is meditation, not concentration.
   Is it possible to distinguish the moment when one attains perfect concentration from the moment when, starting from this concentration, one opens oneself to the universal Energy?
   Yes. You concentrate on something or simply you gather yourself together as much as is possible for you and when you attain a kind of perfection in concentration, if you can sustain this perfection for a sufficiently long time, then a door opens and you pass beyond the limit of your ordinary consciousness-you enter into a deeper and higher knowledge. Or you go within. Then you may experience a kind of dazzling light, an inner wonder, a beatitude, a complete knowledge, a total silence. There are, of course, many possibilities but the phenomenon is always the same.
   To have this experience all depends upon your capacity to maintain your concentration sufficiently long at its highest point of perfection. ~ The Mother,
157:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.

The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.

Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga,
158:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose.
   There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 176,
159:Sri Aurobindo tells us that surrender is the first and absolute condition for doing the yoga. Therefore it is not merely one of the required qualities, it is the very first indispensable attitude for commencing the yoga.

If you are not decided to make a total surrender, you cannot begin. But to make your surrender total, all the other qualities are necessary: sincerity, faith, devotion and aspiration.

And I add another one : endurance. Because if you are not able to face difficulties without getting discouraged, without giving up under the pretext that it is too difficult, if you are not able to receive blows and continue all the same, to "pocket" them, as it is said,—you receive blows because of your defects : you put them into your pocket and continue to march on without faltering; if you cannot do that with endurance, you will not go very far; at the first turning, when you lose sight of the little habitual life, you despair and give up the game.

The most material form of endurance is perseverance. Unless you are resolved to begin the same thing over again a thousand times if needed, you will arrive nowhere.

People come to me in despair : "But I thought it had been done, and I have to begin again !" And if they are told, "But it is nothing, you have to begin probably a hundred times, two hundred times, a thousand times", they lose all courage.

You take one step forward and you believe you are solid, but there will be always something that will bring about the same difficulty a little farther ahead.

You believe you have solved the problem, but will have to solve it again, it will present itself with just a little difference in its appearance, but it will be the same problem.

Thus there are people who have a fine experience and they exclaim, "Now, it is done !" Then things settle down, begin to fade, go behind a veil, and all on a sudden, something quite unexpected, a thing absolutely commonplace, that appears to be of no interest at all, comes before them and closes up the road. Then you lament: "Of what use is this progress that I have made, if I am to begin again !

Why is it so? I made an effort, I succeeded, I arrived at something and now it is as if I had done nothing. It is hopeless". This is because there is still the "I" and this "I" has no endurance.

If you have endurance, you say : "All right, I will begin again and again as long as necessary, a thousand times, ten thousand times, a million times, if necessary, but I will go to the end and nothing can stop me on the way".

That is very necessary.

Now, to sum up, we will put at the head of our list surrender. That is to say, we accept the fact that one must, in order to do the integral yoga, take the resolution of surrendering oneself wholly to the Divine. There is no other way, it is the way. ~ The Mother,
160:There is one fundamental perception indispensable towards any integral knowledge or many-sided experience of this Infinite. It is to realise the Divine in its essential self and truth unaltered by forms and phenomena. Otherwise we are likely to remain caught in the net of appearances or wander confusedly in a chaotic multitude of cosmic or particular aspects, and if we avoid this confusion, it will be at the price of getting chained to some mental formula or shut up in a limited personal experience. The one secure and all-reconciling truth which is the very foundation of the universe is this that life is the manifestation of an uncreated Self and Spirit, and the key to life's hidden secret is the true relation of this Spirit with its own created existences. There is behind all this life the look of an eternal Being upon its multitudinous becomings; there is around and everywhere in it the envelopment and penetration of a manifestation in time by an unmanifested timeless Eternal. But this knowledge is valueless for Yoga if it is only an intellectual and metaphysical notion void of life and barren of consequence; a mental realisation alone cannot be sufficient for the seeker. For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. For its infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and all is the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice,
161:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debou